18 But as God is faithful,' (öri, 260.) certainly our word which WAS to you, was not yea and nay.

19 For the Son of God, Jesus Christ, who was preached (w) to you by us, EVEN by me, and Silvanus,' and Timothy, was not yea and nay, but (w) through him was yea.

20 (Oras Jag, 97.) And whatever promises of God WERE PREACHED (from ver. 19.) by us, WERE (#, 167.) through him yea, and through him amen,' to the glory of God.

21 Now he who establisheth us with you in Christ, and WHO hath anointed' us, is God;

22 Who hath also sealed' us, and given us the earnest of the Spirit in our hearts.

23 Now, I call on God As a witness (eri) against my soul,' That, sparing you, I have not as yet come to Corinth.

24 Not (Ti, 254.) because we lord it over you THROUGH the faith, but we are joint workers of your joy: for by the faith ye stand.?

18 But as certainly as God is faithful, our promise which was sent to you by Timothy and Erastus was not yea and nay, as it suited some carnal purpose.

19 This ye may believe, when ye consider that I never used any deceit in preaching. For the Son of God, Jesus Christ, who was preached to you by us, even by me, and Silvanus, and Timothy, was not preached differently at different times, but through his assistance was preached in the same manner at all times.

20 And whatever promises of God were preached by us, concerning the pardon of sin, the assistance of the Spirit, the resurrection of the dead, and the life everlasting, were through Christ's inspiration at all times the same, and through Christ's power will be verified to the glory of God.

21 Now he who establisheth my authority with you as an apostle of Christ, and who hath consecrated me to that high office, by the gifts of the Spirit, is God;

22 Who, to shew that I am an apostle, and to fit me for that office, hath also sealed me, and given me the earnest of the Spirit in my heart; the spiritual gifts abiding in me.

23 Now, that ye may believe me in what I am going to say, I call on God as a witness against my soul, if I do not speak truth, that, to avoid punishing you, I have not as yet come to Corinth; wishing to give you time to repent.

24 I speak of punishment, not because we apostles exercise absolute dominion over you through the gospel, but by fatherly chastisements we are joint workers of your joy; for by persevering in the gospel, ye stand in the favour of God.

3. Yea should be yea, and Nay, nay.]—See James v. 12. Ver. 18. But as God is faithful.-The original phrase, 150580s, is the same form of an oath with The Eternal liveth! that is, as cer tainly as the Eternal God liveth.

Ver. 19. And Silvanus ]-This is he who in the Acts is called Silas. He was a chief man among the brethren at Jerusalem, and one of the Christian prophets, Acts xv. 32.-After the council of Jerusalein, he accompanied Paul in those journeys through the lesser Asia and Greece, which he undertook for spreading the light of the gospel-Silas was so much esteemed by the apostle's converts, that St. Paul inserted his name in the inscriptions of several of his epistles. By him likewise, the apostle Peter sent his first epistle to the brethren of Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1 Pet. v. 12.

Ver. 20. Were through him yea, and through him amen :]-were through his inspiration preached in one uniform manner, and as things absolutely certain. For if the Son of God was really manifested in the flesh, and dwelt among us, if he wrought miracles, rose from the dead, and ascended into heaven, and gave spiritual gifts to his disciples, there can be no doubt of the fulfilment of all the promises which he commissioned his apostles to preach to mankind in God's name. Besides, the incarnation, miracles, resurrection, and ascension ofthe Son of God, being things as great and strange as the things which God hath promised to us, the greatness and strangeness of the things promised can be no impediment to our believing them. Yea, vz, was the word used by the Greeks for affirming any thing; Amen was the word used by the Hebrews for the same purpose. Ver. 21. Who hath anointed us.]-Priests and prophets, as well as kings, were consecrated to their several offices by the ceremony of anointing. To anoint, therefore, is to set apart one to an office. The gifts of the Spirit are called an unction, 1 John ii. 27.

Ver. 22.-1. Who hath also sealed us.]-Anciently seals were used for marking goods, as the property of the person who had put his seal on them, that they might be distinguished from the goods of others. Thus, all believers are said to be 'sealed with the Spirit which was promised,' Eph. i. 13. iv. 30., because they were thereby marked as Christ's property. Thus, likewise, the servants of God are said to be 'sealed in their foreheads,' for the same purpose, Rev. vii. 3. ix. 4. The apostles, therefore, being sealed of God, they were thereby declared to be his servants, and the apostles of his Son, and could not be suspected either of fraud or falsehood. See another use of seals, Rom. iv, 11. note 1.

2. And given us the earnest of the Spirit in our hearts.]-Servants being hired by giving them earnest-money, the apostle, in allusion to that custom, says, 'God hath given us the earnest of the Spirit in our hearts' he hath hired us to be the apostles of his Son, by giving us the Spirit, or spiritual gifts, 1 Cor. xiv. 32. These gifts are called the earnest with which the apostles were hired, because they were to them a sure proof of those far greater blessings which God will bestow on them in the life to come, as the wages of their faithful service. For the same reason, all believers are represented as having the earnest of the Spirit given them, 2 Cor. v. 5. Eph. i. 14. note 1. Ver. 23. I call on God as a witness against my soul. This is a solemn imprecation of the vengeance of God upon himself, if he departed from the truth in what he was about to write. With this imprecation the apostle begins his apology for altering his resolution respecting his journey to Corinth. And as he continues it in the next chapter, to ver. 5. either that chapter ought to have begun here, or this chapter should have ended there.

Ver. 24.-1. Not because we lord it over you through the faith. That this is a proper translation of the passage, is evident from the position of the Greek article. For the apostle does not say, Oux óts κυριεύομον της ύμων πιςέως, but ουκ ότι κυριευομεν ύμων, της πίςεως, 'Not because we lord it over you (supply after, in this manner, xugav UμONSIN THE Wiss), through the faith." Or we may supply the word via before TS 55, and translate the clause thus, on account of the faith, namely, which ye profess. One or other of these prepositions must be supplied in this clause, because the apostle could not say with truth, that he and his brethren apostles had not doininion over the faith of all who professed to believe the gospel. By the inspiration of the Spirit given them, they were authorized to judge, or rule, the twelve tribes of Israel, Matt. xix. 28.; that is, to direct the faith of all the people of God, the spiritual Israel. But they had no dominion given them over the persons and goods of those who believed. The faith of the disciples was to be advanced only by exhortations and admonitions; and if fatherly chastisements were to be administered in a miraculous manner, it could only be done, even by the apostles, according to the sugges tion of the Holy Ghost. For in that manner all their miraculous powers were exercised, 1 Cor. xii. 9. note 2.

2. For by the faith ye stand. (Esxate, 10.) This clause may be translated, 'In the faith (that is, in the gospel) ye stand free? Your teachers have no dominion either over your persons or goods, on account of your being Christians.

CHAPTER II.

View and Illustration of the Subjects in this Chapter.

THE apostle's apology for delaying his visit to the Corinthians, which was begun in the preceding chapter, is continued in this. Earnestly desirous of their repentance, he had delayed to come, having determined with himself not to come among them with sorrow, by punishing the guilty, if he could by any means avoid it, ver. 1, 2. And therefore, instead of coming to punish them, he had written to them, that he might have joy from their repentance, ver. 3.—And, in excuse for the severity of

his first letter, he told them that he wrote it in the deepest affliction; not to make them sorry, but to shew the greatness of his love to them, ver. 4.

On receiving the apostle's former letter, the sincere part of the Corinthian church, which was much more numerous than the faction, immediately excommunicated the incestuous person, in the manner they had been directed. And he appears to have been so affected with his punishment, that in a little time he dismissed his

father's wife, and became a sincere penitent. Of these things the apostle had been informed by Titus, who I suppose was present at his excommunication. The apostle therefore, in this letter, told the Corinthians, that the punishment they had inflicted on their faulty brother having induced him to repent of his crime, they were now to forgive him, by taking him again into the church; and even to confirm their love to him, by behaving towards him in a kind and friendly manner, lest Satan should drive him to despair, ver. 5-12.-Farther, to make the Corinthians sensible how much he loved them, the apostle described the distress he was in at Troas, when he did not find Titus there, from whom he expected an account of their affairs. (See Preface, sect. 1. page 210.) For although he had the prospect of much success at Troas, he was so uneasy in his mind that he could not remain there, but went forward to Macedonia, in expectation of meeting Titus. In Macedonia his distress was somewhat alleviated, by the success with which his preaching was attended. For in Macedonia God caused him to ride in triumph with Christ, having enabled him to overcome

NEW TRANSLATION.

CHAP. II.-1 (s, 104.) Besides, I determined this with myself, not to come again' to you with sorrow.

2 For if I should make you sorry, (xx, 218.) verily who is it that could make me glad, unless the same who is made sorry by me?

3 (K) Wherefore I wrote to you this very thing, that coming, I might not have sorrow FROM THEM by whom I ought to rejoice, being firmly persuaded concerning you all, that my joy is THE JOY of you all.2

4 For out of much affliction and distress' of heart, I wrote to you (da, 119.) with many tears; not that ye might be made sorry, but that ye might know the love which I have most abundantly (29.) towards you.

5 Now, if a certain person' hath grieved ME, he hath not grieved me, except by a part of rou, that I may not lay a load on you all.

6 Sufficient for such an one is this punishment, which WAS INFLICTED by the greater number.

7 (51) So that, on the other hand, ye OUGHT more WILLINGLY to forgive and comfort him, lest such a one should be swallowed up by excessive grief.

8 (A) Wherefore, I beseech you publicly to confirm to him YOUR love.

all opposition, ver. 3, 14.-The idea of riding in triumph with Christ, naturally led the apostle to describe the effects of his preaching, both upon believers and unbelievers, by images taken from the triumphal processions of the Greeks and Romans, ver. 15, 16.-This beautiful passage he concluded with a solemn affirmation, that he did not, like some others, corrupt the word of God with foreign mixtures; but always preached it sincerely and disinterestedly, as in the sight of God, ver. 17.-By thus speaking, he plainly enough insinuated, first, that the false teacher, on whom the Corinthians doated, had corrupted the word of God from worldly motives; and, secondly, that his own success was owing, in a great measure, to the faithfulness with which he preached the doctrines and precepts of the gospel, however contrary they might be to the prejudices and passions of mankind : owing likewise to the disinterestedness of his conduct, which being evident to all with whom he conversed, no one could suspect, that in preaching the gospel he proposed to acquire either riches, or fame, or worldly power, among his disciples.

COMMENTARY.

CHAP. II.-1 Besides, I allowed the disobedient time to repent, because I determined this with myself, not to make my second visit to you, so as to occasion sorrow to you.

2 For if I should make you sorry, by punishing your disobedient brethren, who is it that could give me joy, unless the very same who is made sorry by me? After thus making you sorry, I could not expect that pleasure from your company which I should otherwise have enjoyed.

3 Wherefore I wrote to you this very thing, to excommunicate the incestuous person, and to forsake your evil practices, (1 Cor. iii. 3. vi. 8, 9. x. 6-10.), that coming again to Corinth as I proposed, I might not have sorrow from the punishment of them by whose repentance 1 ought to rejoice. This joy I still expect, being firmly persuaded concerning you all, that my joy is the joy of you all.

For

4 To this do not object the sharpness of my former letter. out of much affliction and distress of heart, on account of your misbehaviour, I wrote to you in the manner ye think severe, with many tears; not to afflict you, but that ye might know the exceeding great love which I have to you, by my earnestness to procure the amendment of the disobedient.

5 Now, if the incestuous person hath grieved me, by persuading so many to countenance him, he hath not grieved me, except by misleading a part of you. This I mention, that I may not lay a load of accusation on you all indiscriminately, as having encouraged him in his crime.

6 And seeing he is now penitent, sufficient for such a person, both in degree and continuance, is this punishment which was inflicted on him by the greater number.

7 So that, on the other hand, ye ought more willingly to forgive and comfort this penitent sinner, by receiving him again into the church, lest he be driven to despair by the excessive grief which the continuance of your sentence may occasion.

8 Wherefore I beseech you publicly to confirm to him your love, by relaxing him from the sentence, and shewing him affection.

Ver. 1. Not to come again to you with sorrow.]-As the apostle did not come to them at the first with sorrow, the word, here translated again, seems to be used in the sense given in the commentary; unless the apostle had in his eye the distress he was in when he first came to Corinth, and which he has described, 1 Cor. ii. 3.

Ver. 2. Unless the same who is made sorry by me ?]-The apostle, knowing that the sincere part of the church would be made sorry by his punishing their disobedient brethren, wished not to distress his friends by punishing his enemies.

Ver. 3.-1. I wrote to you (TOUTO AUTO) this very thing. This expression is different from that in ver. 9. 'I wrote (5 TOUTO) for this end also. The former denotes the thing written; the latter, the end for which it was written. Locke makes the thing written to be the command to excommunicate the incestuous person. I understand it more generally, as in the commentary. See chap. xii. 21. 2. That my joy is the joy of you all.]-Either the apostle is speak ing of the sincere part of the Corinthian church, or the word all anust be taken in a qualified sense.

Ver. 4. And distress of heart.]-The word evvoxns, distress, denotes the pain which a person feels who is pressed on every side, without any possibility of disengaging himself, Luke xxi. 25.

Ver. 5.-1. Now, if a certain person hath grieved me.-The apos tle with great delicacy avoided mentioning the name of the incestuous person, and even his crime, lest it might have afflicted him too much.

2. He hath not grieved me, except by a part of you.]-In this and the following verses, the apostle gave a remarkable proof of that love which in ver. 4. he had expressed towards the Corinthians. For, first, he made a distinction between the guilty and the innocent: next, he forgave the incestuous person, who it appears had repented of his crimes, ver. 6. In the third place, he ordered the church likewise to forgive him, and confirm their love to him, that he might not be swallowed up by excessive grief, ver. 7.

Ver. 7.-1. Ye ought more willingly to forgive ;-that is, ye ought to forgive more willingly than ye punished.

2. Lest such a one. --The apostle's delicacy, in not mentioning the name of the incestuous person, was remarked in the note on ver. 5.

12 Moreover, when I came to Troas (us To) in order to PREACH the gospel of Christ, and a door was opened to me by the Lord,

13 I had no rest in my spirit, because I found not Titus my brother: (anna, 29.) therefore, bidding them farewell,' I went away into Macedonia.

14 Now, thanks BE to God, who at all times causeth us to triumph with Christ,' and who, by us, diffuseth the smell of the knowledge of him in every place.

15 For we are through God a fragrant smell of Christ, among the saved, and among the destroyed.

16 To these indeed WE ARE the smell of death, ENDING in death; but to the others, the smell of life, ENDING in life: and for these things who is fit 22

17 (Tag, 98.) However, we are not like many who adulterate the word of God: but (s, 319.) really from sincerity, (as) yea really from God, in the sight of God, we speak (w, 168.) concerning Christ.

9 Besides, I wrote to excommunicate that person for this end also, that I might know the proof of you, whether ye would be obedient in all things. Having obeyed me in inflicting the sentence, I expect ye will obey me in taking it off.

10 Now, to encourage you to do this, I assure you, to whom ye forgive any offence, I also forgive it. And even I, if I have now forgiven any thing to the person to whom I forgave it, I forgave it for your benefit, in the name and by the authority of Christ, whereby I required you to punish him for his offence:

11 That we may not be overreached by Satan, who, under pretence of duty, tempts us to pass severe censures, to drive offenders to despair, and to deter unbelievers from receiving the gospel: for we are not ignorant of his devices.

12 Moreover, when I came to Troas after the riot of Demetrius, in order to preach the gospel of Christ, although an excellent opportunity (1 Cor. xvi. 9. note) was afforded me by the Lord, who disposed the people to attend me,

13 I had no rest in my mind, because I did not find my fellowlabourer Titus, whom I sent to you. Therefore, bidding the brethren at Troas farewell, I went away into Macedonia, fearing ye had despised my letter, and treated Titus disrespectfully.

14 Now, thanks be to God, who in Macedonia, as at all times, causeth us to triumph with Christ, by making our preaching successful, and who by us diffuses the smell of the knowledge of Christ in every country; a smell more grateful to the mind than the finest odour to the senses.

15 For, by our preaching, we are through God a fragrant smell of Christ as Saviour, both among the saved, and among the destroyed. See ver. 16. note 1.

16 To these, indeed, who are to be destroyed, this fragrant smell of Christ is a deadly smell ending in their death; but to the others who are to be saved, it is a vivifying smell ending in their life. And for things so important, who that considers them can think himself fit?

17 However, we are not like the false teacher and his associates, who adulterate the word of God, by mixing false doctrines with it for the sake of gain: But really from sincerity, yea really by inspiration from God, in the presence of God, we speak concerning Christ.

This delicacy is continued throughout the whole discourse concerning him.

Ver. 8. I beseech you publicly to confirm.]-The original word, xver, does not signify to confirm simply, but to confirm or ap point with authority: consequently the apostle's meaning was, that the reception of this offender into the church was to be accomplished, as his expulsion had been, by a public act of the brethren, assembled for the purpose. St. Paul's conduct in this affair is worthy of the imitation of the ministers of the gospel: They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought with joy to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.

Ver. 11.-1. That we may not be overreached by Satan.]-The Word IT properly signifies, plus justo possidere,' to possess more than one is entitled to." But because persons of this description are commonly fraudulent, and unjust, and sometimes violent in their conduct, the word signifies to act fraudulently, unjustly, violently, chap. vii. 2. xii. 17. And, the substantive, sig. nifies a thing extorted, chap. ix. 5. See Eph. iv. 19. note 2.

2. We are not ignorant of his devices. Here the apostle seems to give a caution against the principles which the Novatians afterwards espoused, who, on pretence of establishing discipline, and preserving the purity of the church, would not receive into their communion those who had apostatized in times of persecution, however penitent they might be afterwards; a rule which anciently occasioned much confusion, and even bloodshed, in the church. Ver. 13. Taking leave of them.]—Amoražausvos muros, literally, giving them commands. But because persons who are about to leave their friends for some time, give their commands to them, the phrase is used for taking leave of, or bidding farewell to one's friends.

Ver. 14.-1. Causeth us to triumph with Christ.]-The original phrase Savours, signifies, who carries us along in triumph with Christ.' For the neuter verb is here used transitively. See Ess. iv. 7. This is an allusion to the custom of victorious generals, who, in their triumphal processions, carried some of their relations with them in their chariot.

2. Diffuses the smell of the knowledge of him in every place.]-In triumphs, the streets through which the victorious general passed, were strewed with flowers, Ovid. Trist. iv. Eleg. 2 line 29. The people also were in use to throw flowers into the triumphal car, as it passed along. This, as all the other customs observed in triumphal

processions, was derived from the Greeks, who in that manner
honoured the conquerors in the games, when they entered into
their respective cities. Plutarch (Emil. p. 272.) tells us, that in tri-
umphal processions the streets were
Tv #λngs, full of
incense.

Ver. 16.-1. To these indeed it is the smell of death, &c.]-All who are acquainted with ancient history, know that the captives of greatest note followed the triumphal chariot in chains, and that some of them had their lives granted to them, others were put to death immediately after the procession ended. Wherefore, to such, the smell of the flowers, and of the incense with which the procession was accompanied, was run JavaTOU EIS JavaToy, a deadly smell. ing, ending in their death: but to those captives who had their lives granted to them, this was coμn Cons's C, a smell of life ;' a vivifying, refreshing smell, which ended in life to them.

In allusion to the method of a triumph, the apostle represents Christ as a victorious general, riding in a triumphal procession through the world, attended by his apostles, prophets, evangelists, and other ministers of the gospel, and followed by all the idolatrous nations as his captives. Among these the preachers of the gospel diffused the smell of the knowledge of Christ, which, to those who believed on him, was a vivifying smell, ending in life to them; but to the unbelievers, the smell of the knowledge of Christ was a smell of death ending in death, if they continued in unbelief.

2. And for these things who is fit ?]-This in the Vulgate version is, Et ad hæc quis tam idoneus?—And for these things who is so fit?' namely, as we. The Ethiopic version, and the Clermont and St. Germain MSS., have here buts, thus fit, which Mill takes to be the true reading, because the apostle says, chap. iii. 5. Our fitness is from God;' and because, in ver. 17. of this chapter, he mentions as the reason of his fitness, we are not like others, who adulterate the word of God.'

Ver. 17. Like others, who adulterate the word of God.]-In the original it is *s, treating as tavern-keepers the word of God.'-Persons of that profession often adulterated their wine with water, that in selling it they might have the more profit. So Isaiah tells us, i. 22. LXX, Καπηλοι σου μίσχουσι τον οίνον ύδατι, Thy vintners mix the wine with water.' By this metaphor, the best Greek writers represented the arts of Sophists, who, to make gain of their lectures, mixed their doctrine with falsehoods, to render it acceptable to their disciples. The apostle used this metaphor, to shew that he did not, like the false teacher, mix falsehoods with the gospel, for the purpose of pleasing the vitiated taste of his hearers; but he preached it sincerely, in the presence of God, who had sent him to preach it, and whose eye was always on him.-In what manner the false teacher at Corinth corrupted the word of God, to render it agreeable to the learned Greeks, see Pref. to 1 Cor. sect. 4.

CHAPTER III.
View and Illustration of the Reasoning in this Chapter.

4 Now a boasting of this kind' we have through Christ (g, 294.) with God:

5 Not because we are fit (up') of ourselves to reason any thing' as from ourselves; but our fitness is from God;

6 Who (xx, 218.) indeed hath fitted us To BE ministers of the new covenant, not of the letter, but of the Spirit: (ro yag, 97.) Now the letter killeth, but the Spirit2 maketh alive. 7 (A) Besides, if the ministry of death,' imprinted on stones with letters (nn) was done with glory,2 so that the children of Israel could not look steadfastly on the face of Moses, because of the glory of his face, which was to be abolished;

8 How shall not the ministry of the Spirit! rather (15, 162.) be with glory 22

9 (Tag, 97.) And, if the ministry of condemnation was honour,' much more doth the ministry of righteousness abound 2 in honour.

II. CORINTHIANS.

219

3 For by your conversion, and by your spiritual gifts, ye are plainly declared to be a copy of Christ's letter of recommendation in my favour, given you by me, written not with ink, as the falso teacher's letter was, but with the Spirit of the living God; not on tables of stone, as Moses' letter of recommendation to the Israelites was, but on the fleshly tables of your heart.

4 Now a boasting of this kind, that ye are a copy of our letter of recommendation, we have in the presence of God, through the assistance of Christ.

5 I thus boast, not because I am fit of myself to find out by reasoning any thing effectual for convincing unbelievers, as from myself: but my fitness to convert mankind is from God.

6 Who indeed, by inspiration and miraculous powers, hath fitted me to be a minister of the new covenant, not of the letter, or law of Moses, but of the covenant written by inspiration of the Spirit. Now the covenant of the letter killeth every sinner by its curse, but that of the Spirit maketh alive every believer by its promises. 7 Besides, if the bringing down from the Mount the covenant which inflicted death on every sinner, and which was imprinted on stones with letters by God, was performed with such glory, that the children of Israel could not look steadfastly on the face of Moses, who carried these stones, because of the shining of his face occa sioned by his looking on the glory of God; which shining was soon to be abolished, as a prefiguration of the abolition of the covenant of the letter.

8 Is it not fit, that the ministry of the covenant of the Spirit, which maketh sinners alive, should rather be performed with an outward glory?

9 And, if the ministry of the covenant which brought condemnation on sinners, clothed Moses with honour and authority, much more doth the ministry of the covenant, which bringeth righteousness to believers, abound in honour and authority to its ministers.

is supported by all the ancient MSS., ought not to be altered on so slight an authority; especially as it gives a very good sense to the passage, and agrees well with the context.

2. Known and read of all men.]-If the letter of recommendation of which the apostle speaks was his own miraculous conversion, and the power of conferring spiritual gifts with which he was endowed, he might with much more propriety say, that that letter was 'known and read of all men,' than if he had called the conversion of the Corinthians his letter of recommendation.' For the miraculous powers by which he was shewn to be an apostle, were manifest to all men wherever he went; whereas the conversion and spiritual gifts of the Corinthian church were known, comparatively speaking, only to a few.

Ver. 3. Ye are plainly declared Christ's letter ministered by us, &c.]-The Corinthians, whon Paul had converted by the miracles which he wrought among them, and who had experienced a great change in their own temper, through the influence of the doctrines of the gospel which he put into their hearts, (Jerem. xxxi. 33.), might with the greatest propriety be said to have been plainly declared to be a copy of Christ's letter, recommending him as his apostle; and Paul, who had imparted to them the spiritual gifts, might be said to have ministered, or written this copy of Christ's recommendatory letter, not with ink, but with the Spirit of the living God, not on tables of stone, but on the fleshly tables of the heart of the Corinthians.

Ver. 4. Now a boasting of this kind. ]-Theophylact observes, that the words, which properly signifies confidence, is sometimes put for boasting, which is the effect of confidence. Thus Rom. ii. 19. 9, 'Thou boasteth that thou thyself art a guide to the blind.'

Ver. 5. Of ourselves to reason any thing as from ourselves.]-A.. yar here signifies to find out by reasoning. To tell the Corinthians that they were written upon their hearts, not with ink but with the Spirit of the living God, by the hand of Paul, were high expressions, which he feared the faction would misrepresent. He therefore assured them, that he spake these things, not because he thought himself able to find out, by reasoning, any thing effectual for converting unbelievers, as from himself: It was an object too diffi cult to be accomplished by human policy; and could only be brought to pass by the power of God.

Ver. 6.-1. Not of the letter ;]-that is, not of the Sinaitic cove. nant, called the covenant of the letter, in allusion to Exod. xxxiv. 32. where the ten commandments, written with letters on tables of stone, are called the words of the covenant. For the meaning of the phrase New covenant, see Heb. viii. 7. note 2.

2. But of the Spirit.]-The new covenant on which the gospel church is built, and of which the apostles were the ministers, is called the covenant of the Spirit, in allusion to Jerem. xxxi. 33. where God promises, under the new covenant, to put his laws in the inward parts, and to write them in the hearts of his people. It is called the covenant of the Spirit likewise, because it was published to the world by the inspiration of the Spirit, and confirmed by the gifts of the Spirit. That is rightly translated covenant, see Heb. ix. 15. note 1. Ver. 7.-1. If the ministry of death. ]-This is an elliptical expres sion, which must be supplied by adding the words ass, of the covenant, from ver. 6. so as to make this sentence, if the minis try of the covenant of death.-This ministry consisted in Moses'

bringing down from the Mount the tables on which was written the covenant of the law, called here the covenant of death, because it subjected every sinner to death without mercy by its curse.

2. Was done with glory. The apostle here alludes to the light proceeding from the skin of Moses' face, after he conversed with God on the Mount, which shone with such brightness, that the Israelites could not look steadfastly on him, while he delivered to them the commandments which God had spoken to him, Exod. xxxiv. 29-35. This light was an emblem of the knowledge which the Israelites derived from the law.

Ver. 8.-1. How shall not the ministry of the Spirit.)-The ministry of the covenant of the Spirit consisted in the apostles publishing that covenant, and in building the Christian church thereon, by the miracles which they wrought in confirmation of their preaching. 2. Rather be with glory.-The outward glory with which the ministry of the covenant of the Spirit was performed, was unspeakFor the inspiration and miraculous powers with which the apostles ably greater than the outward glory wherewith Moses' face shone. performed the ministry of the covenant of the Spirit, being communicated to them by the descent of the Holy Ghost in flames of fire which rested on each of them, it was an outward and sensible glory, far greater than the light which covered Moses' face. For by that it attended with any sensible consequences: whereas, by the de glory Moses had no new powers communicated to him, neither was scent of the Holy Ghost on the ministers of the covenant of the Spi. rit, they preached the gospel by inspiration; the knowledge of fo reign languages was communicated to them instantaneously; they obtained power to heal diseases miraculously; and to communicate to others the faculty of speaking foreign languages, and the power of working miracles: all which, taken together, formed an outward glory incomparably greater than that which Moses derived from the ministry of the covenant of the letter, even though his miracles were taken into the account; none of his miracles being equal to that which the apostles performed, when they communicated the spiritual gifts to others.

Ver. 9.-1. If the ministry of condemnation was honour.]-So the word do is translated, 2 Cor. vi. 8. and so it must be translated here; otherwise this, as in our translation, will be a repetition of the two preceding verses. The apostle's meaning is, that besides the outward glory peculiar to each, with which the ministry of the two covenants was accompanied, the ministers of these covenants derived honour and authority, each from his own ministry, in proportion to the excellency of the covenant of which he was the minister. -The honour and authority which Moses derived from the minisGod in a familiar manner, and in his being commissioned to deliver try of the covenant of the letter, consisted in his conversing with the precepts, which in these conversations God spake to him. Beyond these Moses had no honour or authority. For the knowledge of the law, of which he was the minister, being given him entirely explication to the words which God spake to him; at least nothing by the ear, and not by inspiration, he could add nothing by way of which was of any authority.

2. Abound in honour. The honour and authority which the apos tles derived from the ministry of the covenant of the Spirit, consisted in their possessing the abiding inspiration of the Spirit, whereby they were enabled at all times to declare the will of God on every point