2 Corinthians 13

here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, Jer 6:30 . And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted. Verse 6 Ye shall know that we are not reprobates - Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God. Verse 7 I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do You no evil - that I may not be obliged to use my apostolic rod, and inflict evil upon you. Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors. But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of that, as reprobates - as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God. Verse 8 For we can do nothing against the truth, but for the truth - As we are the apostles of God, we cannot bring to you any false doctrine; and, as we profess to be under the influence of God's Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is for that truth, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my rod, you have nothing to fear, if you retain and abide in this truth. Verse 9 For we are glad, when we are weak - It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit. And this also we wish, even your perfection - We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term καταρτισιν, which we render perfection. Καταρτισις, from κατα, intensive, andαρτιζω, to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: "The apostle's meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavor to make perfect what was amiss among them, either in faith or morals." It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, Eph 2:20-22 . The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, etc. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place; so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, Eph 2:22 . Verse 10 Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness, αποτομια, a cutting off, employing thus my apostolical authority to inflict punishment; a power which God has given me, rather to be employed in your edification than in your destruction. Verse 11 Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave. Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity; go on prosperously! This is the spirit of this good wish. The Greek χαιρετε signifies nearly the same thing. Χαιρω means to be very joyous; χαιρετε, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends. Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on 2Cor 13:9 . Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo. Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside. Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Heb 12:14 . Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other. And the God of love and peace shall be with you - While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbor, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if He be not there, yourselves and the devil make the whole assembly. Verse 12 Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See the note on Rom 16:16 . Verse 13 All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy. Verse 14 The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and governor of all things; as Jesus, the Savior of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Savior, be ever with you! And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this God of love, and this love of God, be ever with you! And the communion of the Holy Ghost - May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly fire that gives light and life, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all partakers with himself! Κοινωνια, which we translate fellowship and communion, signifies properly participation; having things in common; partaking with each other. This points out the astonishing privileges of true believers: they have communion with God's Spirit; share in all its gifts and graces; walk in its light; through him they have the fullest confidence that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a partaker with the Holy Ghost, and not know it! that he shall be full of light and love, and not know it! that he shall have the spirit of adoption, by which he can cry, Abba! Father! and yet know nothing of his relationship to God, but by inference from indirect proofs! In a word, that he shall have the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost with him, and all the while know nothing certain of the grace, as to his portion in it; feel nothing warming from the love, as to its part in him; and nothing energetic from the communion, as to his participation in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as full an evidence of his acceptance with God as he has of his own existence. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable doubts and fears and general uncertainty, is not of God. It is a spurious gospel, which, under the show of a voluntary humility, not only lowers, but almost annihilates, the standard of Christianity. This text, as well as that, Mat 3:16 , Mat 3:17 , and that other, Mat 28:19 , strongly marks the doctrine of the holy Trinity. See the note on Mat 28:19 . And had not the apostle been convinced that there was a personality in this ever-blessed and undivided Trinity, he could not have expressed himself thus. And had not our Lord intended to be understood in this way, he would not have given such a commission to his apostles, to baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way. Amen - This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly as we add the word, finis, both merely signifying the end. As to the inscription, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following: - To the Corinthians, the second. - The second to the Corinthians is completed. - The second to the Corinthians is finished. - To the Corinthians, the second, written from Philippi. - Written from Philippi by Titus. - Written from Philippi by Titus and Luke. - By Titus, Barnabas, and Luke. - The Second Epistle to the Corinthians was written from Philippi of Macedonia, and sent by Titus, Syriac. - The End of the Epistle. It was written from the city of Philippi by Titus and Luke. Praise be to God for ever, Arabic. - In the Vulgate there is no subscription; nor in the Ethiopic. - Written in Philippi of Macedonia, and sent by Titus and Luke, Coptic. - The Second Epistle to the Corinthians is ended; which was written from Philippi of Macedonia, by Titus and Luke, Syr. Philox. It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the authors of those books, but were afterwards added by the transcribers or copiers, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from Macedonia; and probably from the city of Philippi, in that province. See the introduction and preface to this epistle. Finished the correction for a new edition, Dec. 13th, 1831. A. C. Verse 1 This is the third time I am coming to you - These words are nearly the same with those 2Cor 12:14 ; and probably refer to the purpose which he had twice before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men. Schoettgen thus interprets the whole: the first coming of the apostle to Corinth was when he personally visited them, and there founded the Christian Church. By his second coming we are to understand his first epistle to them; and, by his being now ready to come to them the third time, we are to understand this second epistle, which he was then going to send them. These were the two witnesses, and the apostle the third, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle. Calmet contends that the apostle had been twice before at Corinth, and that he now purposed to go a third time; and that these visits were the two or three witnesses to which the apostle appeals. Dr. Lightfoot thinks that the two or three witnesses were Stephanas, Fortunatus, and Achaicus, sent to assure them of his coming. But this opinion cannot be supported. With respect to the two or three witnesses establishing the subject, Dr. Whitby says. "Though these words seem to be cited from Deu 19:15 , rather than from Mat 18:16 , it being rare to find this apostle citing any thing from the New Testament, without calling it an ordinance of the Lord, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his first epistle being written with this introduction: Paul an apostle, and Sosthenes; his second thus: Paul and Timotheus; may pass for two or three witnesses; and his presence the third time in person, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord's prescription in the above case: If thy brother offend," etc. - So far Whitby. See my notes on Mat 18:16 (note). Verse 2 I told you before, etc. - As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, Act 18:1 , etc. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, 1Cor 16:7 ; hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse." I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, Section 11. I will not spare - I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle's threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1Cor 4:21 ; 1Cor 5:5 . What he says he told them before probably relates to 1Cor 4:21 : Shall I come with a rod, etc. Verse 3 Since ye seek a proof of Christ - The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore he could, with great propriety, say that this power of Christ, far from being weak, was mighty among them.

The Apostle Asserts His Claims. ( a. d. 57.) 1 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare: 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. 5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6 But I trust that ye shall know that we are not reprobates. In these verses observe, I. The apostle threatens to be severe against obstinate sinners when he should come to Corinth, having now sent to them a first and second epistle, with proper admonitions and exhortations, in order to reform what was amiss among them. Concerning this we may notice, 1. The caution with which he proceeded in his censures: he was not hasty in using severity, but gave a first and second admonition. So some understand his words ( v. 1 ): This is the third time I am coming to you, referring to his first and second epistles, by which he admonished them, as if he were present with them, though in person he was absent, v. 2 . According to this interpretation, these two epistles are the witnesses he means in the first verse, referring rather to the direction of our Saviour ( Matt. xvii. 16 ) concerning the manner how Christians should deal with offenders before they proceed to extremity than to the law of Moses ( Deut. xvii. 6 ; xix. 15 ) for the behaviour of judges in criminal matters. We should go, or send, to our brother, once and again, to tell him of his fault. Thus the apostle had told these Corinthians before, in his former epistle, and now he tells them, or writes to those who heretofore had sinned, and to all others, giving warning unto all before he came in person the third time, to exercise severity against scandalous offenders. Others think that the apostle had designed and prepared for his journey to Corinth twice already, but was providentially hindered, and now informs them of his intentions a third time to come to them. However this be, it is observable that he kept an account how often he endeavoured, and what pains he took with these Corinthians for their good: and we may be sure that an account is kept in heaven, and we must be reckoned with another day for the helps we have had for our souls, and how we have improved them. 2. The threatening itself: That if (or when) he came again (in person) he would not spare obstinate sinners, and such as were impenitent, in their scandalous enormities. He had told them before, he feared God would humble him among them, because he should find some who had sinned and had not repented; and now he declares he would not spare such, but would inflict church-censures upon them, which are thought to have been accompanied in those early times with visible and extraordinary tokens of divine displeasure. Note, Though it is God's gracious method to bear long with sinners, yet he will not bear always; at length he will come, and will not spare those who remain obstinate and impenitent, notwithstanding all his methods to reclaim and reform them. II. The apostle assigns a reason why he would be thus severe, namely, for a proof of Christ's speaking in him, which they sought after, v. 3 . The evidence of his apostleship was necessary for the credit, confirmation, and success, of the gospel he preached; and therefore such as denied this were justly and severely to be censured. It was the design of the false teachers to make the Corinthians call this matter into question, of which yet they had not weak, but strong and mighty proofs ( v. 3 ), notwithstanding the mean figure he made in the world and the contempt which by some was cast upon him. Even as Christ himself was crucified through weakness, or appeared in his crucifixion as a weak and contemptible person, but liveth by the power of God, or in his resurrection and life manifests his divine power ( v. 4 ), so the apostles, how mean and contemptible soever they appeared to the world, did yet, as instruments, manifest the power of God, and particularly the power of his grace, in converting the world to Christianity. And therefore, as a proof to those who among the Corinthians sought a proof of Christ's speaking in the apostle, he puts them upon proving their Christianity ( v. 5 ): Examine yourselves, &c. Hereby he intimates that, if they could prove their own Christianity, this would be a proof of his apostleship; for if they were in the faith, if Jesus Christ was in them, this was a proof that Christ spoke in him, because it was by his ministry that they did believe. He had been not only an instructor, but a father to them. He had begotten them again by the gospel of Christ. Now it could not be imagined that a divine power should go along with his ministrations if he had not his commission from on high. If therefore they could prove themselves not to be reprobates, not to be rejected of Christ, he trusted they would know that he was not a reprobate ( v. 6 ), not disowned by Christ. What the apostle here says of the duty of the Corinthians to examine themselves, &c., with the particular view already mentioned, is applicable to the great duty of all who call themselves Christians, to examine themselves concerning their spiritual state. We should examine whether we be in the faith, because it is a matter in which we may be easily deceived, and wherein a deceit is highly dangerous: we are therefore concerned to prove our own selves, to put the question to our own souls, whether Christ be in us, or not; and Christ is in us, except we be reprobates: so that either we are true Christians or we are great cheats; and what a reproachful thing is it for a man not to know himself, not to know his own mind! The Apostle Asserts His Claim

I am coming this third time - He had been coming twice before, though he did not actually come.

Introduction to 2nd Corinthians Chapter 13 THIS closing chapter of the epistle relates to the following subjects: (1.) The assurance of Paul that he was about to come among them, 2Cor 13:1-4, and that he would certainly inflict punishment on all who deserved it. His enemies had reproached him as being timid and pusillanimous. 2Cor 10:1,2,10,11. They had said that he was powerful to threaten, but afraid to execute. It is probable that they had become more bold in this from the fact that he had twice purposed to go there and had failed. In reply to all this, he now in conclusion solemnly assures them that he was coming, and that in all cases where an offence was proved by two or three witnesses, punishment would be inflicted, 2Cor 13:1. He assures them 2Cor 13:2 that he would not spare; and that since they sought a proof that Christ had sent him, they should witness that proof in the punishment which he would inflict, 2Cor 13:3; for that Christ was now clothed with power, and was able to execute punishment, though he had been crucified, 2Cor 13:4. (2.) Paul calls on them solemnly to examine themselves, and to see whether they had any true religion, 2Cor 13:5,6. In the state of things which existed there, in the corruption which had abounded in the church, he solemnly commands them to institute a faithful inquiry to know whether they had been deceived; at the same time expressing the hope that it would appear, as the result of their examination, that they were not reprobates. (3.) He earnestly prays to God that they might do no evil; that they might be found to be honest and pure, whatever might be thought of Paul himself, or whatever might become of him, 2Cor 13:7. Their repentance would save Paul from exerting his miraculous power in their punishment, and might thus prevent the proof of his apostolic authority which they desired; and the consequence might be that they might esteem him to be a reprobate, for he could not exert his miraculous power except in the cause of truth, 2Cor 13:8. Still he was willing to be esteemed an impostor if they would do no evil. (4.) He assures them that he earnestly wished their perfection, and that the design of his writing to them, severe as he had appeared, was their edification, 2Cor 8:9,10. (5.) Then he bids them an affectionate and tender farewell, and closes with the usual salutations and benedictions, 2Cor 13:11-14. Verse 1. This is the third time, etc. 12:4. For an interesting view of this passage, see Paley's Horae Paulinae on this epistle, No. xi. It is evident that Paul had been to Corinth but once before this, but he had resolved to go before a second time, but had been disappointed. In the mouth of two or three witnesses, etc. This was what the law of Moses required, De 19:15. Jn 8:17. Comp. Mt 18:16. But in regard to its application here, commentators are not agreed. Some suppose that Paul refers to his own epistles which he had sent to them as the two or three witnesses by which his promise to them would be made certain; that he had purposed it and promised it two or three times; and that as this was all that was required by the law, it would certainly be established. This is the opinion of Bloomfield, Rosenmuller, Grotius, Hammond, Locke, and some others. But, with all the respect due to such great names, it seems to me that this would be trifling and childish in the extreme. Lightfoot supposes that he refers to Stephanas, Fortunatus, and Achaicus, who would be witnesses to them of his purpose. See 1Cor 16:17. But the more probable opinion, it seems to me, is that of Doddridge, Macknight, and others, that he anticipated that there would be necessity for the administration of discipline there, but that he would feel himself under obligation in administering it to adhere to the reasonable maxim of the Jewish law. No one should be condemned or punished where there were not at least two or three witnesses to prove the offence; but where there were, discipline would be administered,according to the nature of the crime. (d) "In the mouth" De 19:15, Heb 10:28,29

All the rest - Who have since then sinned in any of these kinds. I will not spare - I will severely punish them.

I told you before. That I would not spare offenders; that I would certainly punish them. He had intimated this before in the first epistle, 1Cor 4:21, 1Cor 5. And foretell you. Now apprize you of my fixed determination to punish every offender as he deserves. As if I were present, the second time. The mention of the "second time" here proves that Paul had been with them but once before. He had formed the resolution to go to them, but had been disappointed. The time when he had been with them is recorded in Acts 18:1, seq. He now uses the same language to them which he says he would use if he were with them, as he had expected to be, the second time. See the remarks of Paley on this passage, referred to above. And being absent. 1Cor 5:3. To them which heretofore have sinned. To all the offenders in the church. They had supposed that he would not come to them, 1Cor 4:18, or that if he came he would not dare to inflict punishment, 2Cor 10:9-11. They had, therefore, given themselves greater liberty, and had pursued their own course, regardless of his authority and commands. I will not spare. I will punish them. They shall not escape. (e) "which heretofore" 2Cor 12:21

Since ye seek a proof of Christ speaking in me. See Barnes on previous chapters. They had called in question his apostolic authority; they had demanded the evidence of his Divine commission. He says that he would now furnish such evidence by inflicting just punishment on all offenders, and they should have abundant proof that Christ spoke by him, or that he was inspired. Which to you-ward is not weak. Or who, that is, Christ, is not weak, etc. Christ has manifested his power abundantly towards you, that is, either by the miracles that had been wrought in his name; or by the diseases and calamities which they had suffered on account of their disorders and offences, 1Cor 11:30; 1Cor 5:1; and following, or by the force and efficacy of his doctrine. The connexion, it seems to me, requires that we should understand it of the calamities which had been inflicted by Christ on them for their sins, and which Paul says would be inflicted again if they did not repent. The idea is, that they had had ample demonstration of the power of Christ to inflict punishment, and they had reason to apprehend it again. (*) "you-ward" "towards you" (f) "mighty in you" 1Cor 9:2

For though he was crucified through weakness. Various modes have been adopted of explaining the phrase "through weakness." The most probable explanation is that which refers to the human nature which he had assumed, Php 2:7,8, 1Pet 3:18, and to the appearance of weakness which he manifested. He did not choose to exert his power. He appeared to his enemies to be weak and feeble. This idea would be an exact illustration of the point before the apostle. He is illustrating his own conduct, and especially in the fact that he had not exerted his miraculous powers among them in the punishment of offenders; and he does it by the example of Christ, who though abundantly able to have exerted his power and to have rescued himself from his enemies, yet was willing to appear weak, and to be crucified. It is very clear, (1.) that the Lord Jesus seemed to his enemies to be weak and incapable of resistance. (2.) That he did not put forth his power to protect his life. He in fact offered no resistance, as if he had no power. (3.) He had a human nature that was peculiarly sensitive, and sensible to suffering; and that was borne down and crushed under the weight of mighty woes. Isa 53:2,3. From all these causes he seemed to be weak and feeble; and these appear to me to be the principal ideas in this expression. Yet he liveth. He is not now dead. Though he was crucified, yet he now lives again, and is now capable of exerting his great power. He furnishes proof of his being alive, in the success which attends the gospel, and in the miracles which are wrought in his name and by his power. There is a living Redeemer in heaven; a Redeemer who is able to exert all the power which he ever exerted when on earth; a Redeemer, therefore, who is able to save the soul; to raise the dead; to punish all his foes. By the power of God. In raising him from the dead, and placing him at his own right hand. See Eph 1:19-21. Through the power of God he was brought from the tomb, and has a place. assigned him at the head of the universe. For we also are weak in him. Marg., " with him." We his apostles, also, are weak in virtue of our connexion with him. We are subject to infirmities and trials; we seem to have no power; we are exposed to contempt; and we appear to our enemies to be destitute of strength. Our enemies regard us as feeble; and they despise us. But we shall live with him, etc. That is, that we shall show to you that we are alive. By the aid of the power of God we shall show that we are not as weak as our foes pretend; that we are invested with power; and that we are able to inflict the punishment which we threaten. This is one of the numerous instances in which Paul illustrated the case before him by a reference to the example and character of Christ. The idea is, that Christ did not exert his power, and appeared to be weak, and was put to death. So Paul says that he had not exerted his power, and seemed to be weak. But, says he, Christ lives, and is clothed with strength; and so we, though we appear to be weak, shall exert among you, or towards you, the power with which he has invested us, in inflicting punishment on our foes. (g) "he was crucified" Php 2:7,8, 1Pet 3:8 (1) "weak in him" "with"

He was crucified through weakness - Through the impotence of human nature. We also are weak with him - We appear weak and despicable by partaking of the same sufferings for his sake. But we shall live with him - Being raised from the dead. By the power of God in you - By that divine energy which is now in every believer, 2Cor 13:5 .

Prove yourselves - Whether ye are such as can, or such as cannot, bear the test - This is the proper meaning of the word which we translate, reprobates. Know ye not yourselves, that Jesus Christ is in you - All Christian believers know this, by the witness and by the fruit of his Spirit. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts and the power of Christ which attended the censures of the apostle.

Examine yourselves. 1Cor 11:28. The particular reason why Paul calls on them to examine themselves was, that there was occasion to fear that many of them had been deceived. Such had been the irregularities and disorders in the church at Corinth; so ignorant had many of them shown themselves of the nature of the Christian religion, that it was important, in the highest degree, for them to institute a strict and impartial examination to ascertain whether they had not been altogether deceived. This examination, however, is never unimportant or useless for Christians; and an exhortation to do it is always in place. So important are the interests at stake, and so liable are the best to deceive themselves, that all Christians should be often induced to examine the foundation of their hope of eternal salvation. Whether ye be in the faith. Whether you are true Christians. Whether you have any true faith in the gospel. Faith in Jesus Christ, and in the promises of God through him, is one of the distinguishing characteristics of a true Christian; and to ascertain whether we have any true faith, therefore, is to ascertain whether we are sincere Christians. For some reasons for such an examination, and some remarks on the mode of doing it, 1Cor 11:28. Prove your own selves. The word here used (δοκιμαζετε) is stronger than that before used, and rendered "examine," (πειραζετε.) This word, prove, refers to assaying or trying metals by the powerful action of heat; and the idea here is, that they should make the most thorough trial of their religion, to see whether it would stand the test. 1Cor 3:13. The proof of their piety was to be arrived at by a faithful examination of their own hearts and lives; by a diligent comparison of their views and feelings with the word of God; and especially by making trial of it in life. The best way to prove our piety is to subject it to actual trial in the various duties and responsibilities of life. A man who wishes to prove an axe, to see whether it is good or not, does not sit down and look at it, or read all the treatises which he can find on axe-making, and on the properties of iron and steel, valuable as such information would be; but he shoulders his axe, and goes into the woods, and puts it to the trial there. If it cuts well; if it does not break; if it is not soon made dull, he understands the quality of his axe better than he could in any other way. So if a man wishes to know what his religion is worth, let him try it in the places where religion is of any value. Let him go into the world with it. Let him go and try to do good; to endure affliction in a proper manner; to combat the errors and follies of life; to admonish sinners of the error of their ways; and to urge forward the great work of the conversion of the world, and he will soon see there what his religion is worth--as easily as a man can test the qualities of an axe. Let him not merely sit down and think, and compare himself with the Bible, and look at his own heart--valuable as this may be in many respects; but let him treat his religion as he would anything else--let him subject it to actual experiment. That religion which will enable a man to imitate the example of Paul, or Howard, or the great Master himself, in doing good, is genuine. That religion which will enable a man to endure persecution for the name of Jesus; to bear calamity without murmuring; to submit to a long series of disappointments and distresses for Christ's sake, is genuine. That religion which will prompt a man unceasingly to a life of prayer and self-denial; which will make him ever conscientious, industrious, and honest; which will enable him to warn sinners of the error of their ways, and which will dispose him to seek the friendship of Christians, and the salvation of the world, is pure and genuine. That will answer the purpose. It is like the good axe with which a man can chop all day long, in which there is no flaw, and which does not get dull, and which answers all the purposes of an axe. Any other religion than this is worthless. Know ye not your own selves. That is, "Do you not know yourselves?" This does not mean, as some may suppose, that they might know of themselves, without the aid of others, what their character was; or that they might themselves ascertain it; but it means that they might know themselves--that is, their character, principles, conduct. This proves that Christians may know their true character. If they are Christians, they may know it with as undoubted certainty as they may know their character on any other subject. Why should not a man be as able to determine whether he loves God, as whether he loves a child, a parent, or a friend? What greater difficulty need there be in understanding the character on the subject of religion than on any other subject; and why should there be any more reason for doubt on this than on any other point of character? And yet it is remarkable, that while a child has no doubt that he loves a parent, or a husband a wife, or a friend a friend, almost all Christians are in very great doubt about their attachment to the Redeemer, and to the great principles of religion. Such was not the case with the apostles and early Christians. "I know," says Paul, "whom I have believed, and am persuaded that he is able to keep that which I have committed to him," etc., 2Ti 1:12. "We KNOW," says John, speaking in the name of the body of Christians, "that we have passed from death unto life," 1Jn 3:14. "We KNOW that we are of the truth," 1Jn 3:19. "We KNOW that he abideth in us," 1Jn 3:24. "We KNOW that we dwell in him," 1Jn 4:13. See also 1Jn 5:2,19,20. So Job said, "I KNOW that my Redeemer liveth, and that he shall stand in the latter day upon the earth," etc., Job 29:25. Such is the current language of Scripture. Where, in the Bible, do the sacred speakers and writers express doubts about their attachment to God and the Redeemer? Where is such language to be found as we hear from almost all professing Christians, expressing entire uncertainty about their condition; absolute doubt whether they love God or hate him; whether they are going to heaven or hell; whether they are influenced by good motives or bad; and even making it a matter of merit to be in such doubt, and thinking it wrong not to doubt? What would be thought of a husband that should make it a matter of merit to doubt whether he loved his wife; or of a child that should think it wrong not to doubt whether he loved his father or mother? Such attachments ought to be doubted--but they do not occur in the common relations of life. On the subject of religion men often act as they do on no other subject; and if it is right for one to be satisfied of the sincerity of his attachments to his best earthly friends, and to speak of such attachment without wavering or misgiving, it cannot be wrong to be satisfied with regard to our attachment to God, and to speak of that attachment, as the apostles did, in language of undoubted confidence. How that Jesus Christ is in you. To be in Christ, or for Christ to be in us, is a common mode in the Scriptures of expressing the idea that we are Christians. It is language derived from the close union which subsists between the Redeemer and his people. See the phrase explained Rom 8:10. Except ye be reprobates? Romm 1:28. The word rendered "reprobates," (αδοκιμοι,) means, properly, not approved, rejected; that which will not stand the trial. It is properly applicable to metals, as denoting that they will not bear the tests to which they are subjected, but are found to be base or adulterated. The sense here is, that they might know that they were Christians, unless their religion was base, false, adulterated; or such as would not bear the test. There is no allusion here to the sense which is sometimes given to the word reprobate, of being cast off or abandoned by God, or doomed by him to eternal ruin in accordance with an eternal purpose. Whatever may be the truth on that subject, nothing is taught in regard to it here. The simple idea is, that they might know that they were Christians, unless their religion was such as would not stand the test, or was worthless. (a) "yourselves" 1Cor 11:28, 1Jn 3:20,21 (b) "is in you" Rom 8:10, Gal 4:19 (c) "reprobates" 1Cor 9:27, 2Ti 3:8 Verse 6. But I trust

And I trust ye shall know - By proving yourselves, not by putting my authority to the proof.

, etc. The sense of this verse is, "Whatever may be the result of your examination of yourselves, I trust (Gr., I hope ) you will not find us false and to be rejected; that is, I trust you will find in me evidence that I am commissioned by the Lord Jesus to be his apostle." The idea is, that they would find, when he was among them, that he was endowed with all the qualifications needful to confer a claim to the apostolic office. (*) "reprobates" "disapproved"Verse 7. Now I pray to G

s. ( a. d. 57.) 7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. Here we have, I. The apostle's prayer to God on the behalf of the Corinthians, that they might do no evil, v. 7 . This is the most desirable thing we can ask of God, both for ourselves and for our friends, to be kept from sin, that we and they may do no evil; and it is most needful that we often pray to God for his grace to keep us, because without this we cannot keep ourselves. We are more concerned to pray that we may not do evil than that we may not suffer evil. II. The reasons why the apostle put up this prayer to God on behalf of the Corinthians, which reasons have a special reference to their case, and the subject-matter about which he was writing to them. Observe, he tells them, 1. It was not so much for his own personal reputation as for the honour of religion: " Not that we should appear approved, but that you should do that which is honest, or decent, and for the credit of religion, though we should be reproached and vilified, and accounted as reprobates," v. 7 . Note, (1.) The great desire of faithful ministers of the gospel is that the gospel they preach may be honoured, however their persons may be vilified. (2.) The best way to adorn our holy religion is to do that which is honest, and of good report, to walk as becomes the gospel of Christ. 2. Another reason was this: that they might be free from all blame and censure when he should come to them. This is intimated in v. 8 , We can do nothing against the truth, but for the truth. If therefore they did not do evil, nor act contrary to their profession of the gospel, the apostle had no power nor authority to punish them. He had said before ( ch. x. 8 ) and says here ( v. 10 ) that the power which the Lord had given him was to edification, not to destruction; so that, although the apostle had great powers committed to him for the credit and advancement of the gospel, yet he could not do anything to the disparagement of the truth, nor the discouragement of those who obeyed it. He could not, that is, he would not, he dared not, he had no commission to act against the truth; and it is remarkable how the apostle did rejoice in this blessed impotency: " We are glad, " says he ( v. 9 ), " when we are weak and you are strong; that is, that we have no power to censure those who are strong in faith and fruitful in good works." Some understand this passage thus: "Though we are weak through persecutions and contempt, we bear it patiently, and also joyfully, while we see that you are strong, that you are prosperous in holiness, and persevering in well-doing." For, 3. He desired their perfection ( v. 9 ); that is, that they might be sincere, and aim at perfection (sincerity is our gospel-perfection), or else he wished there might be a thorough reformation among them. He not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness, and that all that was amiss among them might be rectified and reformed. This was the great end of his writing this epistle, and that freedom he used with them by writing these things (those friendly admonitions and warnings), being absent, that so, being present, he should not use sharpness ( v. 10 ), that is, not proceed to the utmost extremity in the exercise of the power which the Lord had given him as an apostle, to revenge all disobedience, ch. x. 6 . The Apostolic Benediction. (

od that ye do no evil. I earnestly desire that you may do right, and only right; and I beseech God that it may be so, whatever may be the result in regard to me, and whatever may be thought of my claims to the apostolic office. This is designed to mitigate the apparent severity of the sentiment in 2Co 13:6. There he had said that they would find him fully endowed with the power of an apostle. They would see that he was able abundantly to punish the disobedient. They would have ample demonstration that he was endowed by Christ with all the powers appropriate to an apostle, and that all that he had claimed had been well-founded, all that he threatened would be executed. But this seemed to imply that he desired that there should be occasion for the exercise of that power of administering discipline; and he therefore, in this verse, removes all suspicion that such was his wish, by saying solemnly, that he prayed to God that they might never do wrong; that they might never give him occasion for the exercise of his power in that way, though as a consequence he would be regarded as a reprobate, or as having no claims to the apostolic office. He would rather be regarded as an impostor, rather lie under the reproach of his enemies that he had no claims to the apostolic character, than that they, by doing wrong, should give him occasion to show that he was not a deceiver. Not that we should appear approved. My great object, and my main desire, is not to urge my claims to the apostolic office, and clear up my own character; it is that you should lead honest lives, whatever may become of me and my reputation. Though we be as reprobates. I am willing to be regarded as rejected, disapproved, worthless, like base metal, provided you lead honest and holy lives. I prefer to be so esteemed, and to have you live as becomes Christians, [rather] than that you should dishonour your Christian profession, and thus afford me the opportunity of demonstrating, by inflicting punishment, that I am commissioned by the Lord Jesus to be an apostle. The sentiment is, that a minister of the gospel should desire that his people should walk worthy of their high calling, whatever may be the estimate in which he is held. He should never desire that they should do wrong--how can he do it?--in order that he may take occasion from their wrong-doing to vindicate, in any way, his own character, or to establish a reputation for skill in administering discipline, or in governing a church. What a miserable ambition it is--and as wicked as it is miserable--for a man to wish to take advantage of a state of disorder, or of the faults of others, in order to establish his own character, or to obtain reputation. Paul spurned and detested such a thought; yet it is to be feared it is sometimes, done.Verse 8. For we. Tha

I pray God that ye may do no evil - To give me occasion of showing my apostolical power. I do not desire to appear approved - By miraculously punishing you. But that ye may do that which is good, though we should be as reprobates - Having no occasion to give that proof of our apostleship.

For we can do nothing against the truth - Neither against that which is just and right, nor against those who walk according to the truth of the gospel.

t is, we the apostles. Can do nothing against the truth, etc. That is, we who are under the influence of the Spirit of God, who have been commissioned by him as apostles, can do nothing that shall be against that great system of truth which we are appointed to promulgate and defend. You need, therefore, apprehend no partial or severe discipline from us; no unjust construction of your conduct. Our aim is to promote the truth, and to do what is right; and we cannot, therefore, by any regard to our own reputation, or to any personal advantage, do what is wrong, or countenance or desire what is wrong in others. We must wish that which is right to be done by others, whatever may be the effect on us--whether we are regarded as apostles or deceivers. I suppose, therefore, that this verse is designed to qualify and confirm the sentiment in the previous verse, that Paul meant to do only right; that he wished all others to do right; and that whatever might be the effect on his own reputation, or however he might be regarded, he could not go against the great system of gospel truth which he preached, or even desire that others should ever do wrong, though it might in any way be for his advantage. It was a fixed principle with him to act only in accordance with truth; to do what was right. (b) "even your perfection" 1Thes 3:10, Heb 6:1 Verse 9. For we are glad

For we rejoice when we are weak - When we appear so, having no occasion to show our apostolic power. And this we wish, even your perfection - In the faith that worketh by love.

, when we are weak, etc. We rejoice in your welfare, and are willing to submit to self-denial and to infirmity, if it may promote your spiritual strength. In the connexion in which this stands it seems to mean, "I am content to appear weak, provided you do no wrong; I am willing not to have occasion to exercise my power in punishing offenders, and had rather lie under the reproach of being actually weak, than to have occasion to exercise my power by punishing you for wrong-doing; and provided you are strong in the faith and in the hope of the gospel, I am very willing, nay, I rejoice that I am under this necessity of appearing weak." And this also we wish. I desire this in addition to your doing no evil. Even your perfection. The word here used occurs nowhere else in the New Testament, though the verb from which it is derived (καταρτιζω) occurs often, Mt 4:21, 21:16, Mk 1:19, Lk 6:40, Romm 9:22, 1Cor 1:10 2Cor 13:11, Gal 6:1, 1Thes 3:10, et al. 2Cor 13:11. On the meaning of the word, see Rom 9:22. The idea of restoring, putting in order, fitting, repairing, is involved in the word always; and hence the idea of making perfect--i, e., of completely restoring anything to its proper place. Here it evidently means that Paul wished their entire reformation--so that there should be no occasion for exercising discipline. Doddridge renders it, "perfect good order." Macknight, "restoration." For this restoration of good order Paul had diligently laboured in these epistles; and this was an object near to his heart. (b) "even your perfection" 1Thes 3:10, Heb 6:1 Verse 10. Therefore I write these

things, etc. This is a kind of apology for what he had said, and especially for the apparently harsh language which he had felt himself constrained to use. He had reproved them; he had admonished them of their faults; he had threatened punishment, all of which was designed to prevent the necessity of severe measures when he should be with them. Lest being present I should use sharpness. In order that when I come may not have occasion to employ severity. See the sentiment explained in 2Cor 10:2. According to the power, etc. That I may not use the power with which Christ has invested me for maintaining discipline in his church. The same form of expression is found in 2Cor 10:8. 2Cor 10:8. (c) "sharpness according" Tit 1:13 (d) "to the power" 2Cor 10:8 (+) "to destruction" "for destruction" (++) "to edification" "for edification"Verse 11. Finally, brethren.

Be perfect - Aspire to the highest degree of holiness. Be of good comfort - Filled with divine consolation. Be of one mind - Desire, labour, pray for it, to the utmost degree that is possible.

λοιπον. The remainder; all that remains is for me to bid you an affectionate farewell. The word here rendered "farewell," (χαιρετε,) means usually to joy and rejoice, or to be glad, Lk 1:14, Jn 16:20,22; and it is often used in the sense of "joy to you!" "hail!" as a salutation, Mt 26:49; Mt 27:29. It is also used as a salutation at the beginning of an epistle, in the sense of greeting, Acts 15:23, 23:26, Jas 1:1. It is generally agreed, however, that it is here to be understood in the sense of farewell, as a parting salutation, though it may be admitted that there is included in the word an expression of a wish for their happiness. This was among the last words which Cyrus, when dying, addressed to his friends. Be perfect. 2Cor 13:9, Rom 9:22. It was a wish that every disorder might be removed; that all that was out of joint might be restored; that everything might be in its proper place; and that they might be just what they ought to be. A command to be perfect, however, does not prove that it has ever in fact been obeyed; and an earnest wish on the part of an apostle that others might be perfect,, does not demonstrate that they were; and this passage should not be adduced to prove that any have been free from sin. It may be adduced, however, to prove that an obligation rests on Christians to be perfect, and that there is no natural obstacle to their becoming such, since God never can command us to do an impossibility. Whether any one, but the Lord Jesus, has been perfect, however, is a question on which different denominations of Christians have been greatly divided. It is incumbent on the advocates of the doctrine of sinless perfection to produce some one instance of a perfectly sinless character. This has not yet been done. Be of good comfort. Be consoled by the promises and supports of the gospel. Take comfort from the hopes which the gospel imparts. Or the word may possibly have a reciprocal sense, and mean, comfort one another. See Schleusner. Rosenmuller renders it, "receive admonition from all with a grateful mind, that you may come to greater perfection." It is, at any rate, the expression of an earnest wish, on the part of the apostle, that they might be happy. Be of one mind. They had been greatly distracted, and divided into different parties and factions. At the close of the epistle he exhorts them, as he had repeatedly done before, to lay aside these strifes, and to be united, and manifest the same spirit. Rom 12:16; Rom 15:5; 1Cor 1:10. The sense is, that Paul desired that dissensions should cease, and that they should be united in opinion and feeling as Christian brethren. Live in peace. With each other. Let contentions and strifes cease. To promote the restoration of peace had been the main design of these epistles. And the God of love and peace. The God who is all love, and who is the Author of all peace. What a glorious appellation is this! There can be no more beautiful expression, and it is as true as it is beautiful, that God is a God of love and of peace. He is infinitely benevolent; he delights in exhibiting his love; and he delights in the love which his people evince for each other. At the same time he is the Author of peace, and he delights in peace among men. When Christians love each other, they have reason to expect that the God of love will be with them; when they live in peace, they may expect the God of peace will take up his abode with them. In contention and strife we have no reason to expect his presence; and it is only when we are willing to lay aside all animosity that we may expect the God of peace will fix his abode with us. (e) "perfect" 2Cor 13:9 (a) "of one mind" Rom 12:16, 15:5, Eph 4:3, Php 2:2, 1Pet 3:8 Verse 12. Greet. Salute.

a. d. 57.) 11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. 12 Greet one another with a holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. Thus the apostle concludes this epistle with, I. A valediction. He gives them a parting farewell, and takes his leave of them for the present, with hearty good wishes for their spiritual welfare. In order to this, 1. He gives them several good exhortations. (1.) To be perfect, or to be knit together in love, which would tend greatly to their advantage as a church, or Christian society. (2.) To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ or any calamities and disappointments they might meet with in the world. (3.) To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same opinion and judgment; however, if this could not be attained, yet, (4.) He exhorts them to live in peace, that difference in opinion should not cause an alienation of affections—that they should be at peace among themselves. He would have all the schisms that were among them healed, that there should be no more contention and wrath found among them, to prevent which they should avoid debates, envyings, backbitings, whisperings, and such like enemies to peace. 2. He encourages them with the promise of God's presence among them: The God of love and peace shall be with you, v. 11 . Note, (1.) God is the God of love and peace. He is the author of peace, and lover of concord. He hath loved us, and is willing to be at peace with us; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves. (2.) God will be with those who live in love and peace. He will love those who love peace; he will dwell with them here, and they shall dwell with him for ever. Such shall have God's gracious presence here, and be admitted to his glorious presence hereafter. 3. He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, v. 12, 13 . He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church. II. The apostolical benediction ( v. 14 ): The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment that Father, Son, and Spirit, are three distinct persons, yet but one God; and herein the same, that they are the fountain of all blessings to men. It likewise intimates our duty, which is to have an eye by faith to Father, Son, and Holy Ghost—to live in a continual regard to the three persons in the Trinity, into whose name we were baptized, and in whose name we are blessed. This is a very solemn benediction, and we should give all diligence to inherit this blessing. The grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost: the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.

Rom 16:3. With an holy kiss. Rom 16:16. (b) "Greet" Rom 16:16 Verse 13. All the saints salute you. That

is, all who were with Paul, or in the place where he was. The epistle was written from Macedonia, probably from Philippi. See Introduction to Epistle, paragraph 3.Verse 14. The grace of the Lord Jesus Christ

The grace - Or favour. Of our Lord Jesus Christ - By which alone we can come to the Father. And the love of God - Manifested to you, and abiding in you. And the communion - Or fellowship. Of the Holy Ghost - In all his gifts and graces. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies; and it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God, "who giveth the blessing out of Sion, and life for evermore."

. Rom 16:20. This verse contains what is usually called the apostolic benediction the form which has been so long, and which is almost so universally used, in dismissing religious assemblies. It is properly a prayer; and it is evident that the optative ειη, "May the grace," etc., is to be supplied. It is the expression of a desire that the favours here referred to may descend on all for whom they are thus invoked. And the love of God. May the love of God towards you be manifest. This must refer peculiarly to the Father, as the Son and the Holy Spirit are mentioned in the other members of the sentence. The "love of God" here referred to is the manifestation of his goodness and favour in the pardon of sin, in the communication of his grace, in the comforts and consolations which he imparts to his people, in all that constitutes an expression of love. The love of God brings salvation; imparts comfort; pardons sin; sanctifies the soul; fills the heart with joy and peace; and Paul here prays that all the blessings which are the fruit of that love may be with them. And the communion of the Holy Ghost. 1Cor 10:16. The word communion (κοινωνια) means, properly, participation, fellowship, or having anything in common, Acts 2:42, Rom 15:26; 1Cor 1:9, 10:16, 2Cor 6:14, 8:4, 9:13, Gal 2:9, Eph 3:9, 1Jn 1:3. This is also a wish or prayer of the apostle Paul; and the desire is either that they might partake of the views and feelings of the Holy Ghost--that is, that they might have fellowship with him--or that they might all in common partake of the gifts and graces which the Spirit of God imparts, lie gives love, joy, peace, long-suffering, gentleness, goodness, faith, ( Gal 5:22,) as well as miraculous endowments; and Paul prays that these things might be imparted freely to all the church in common, that all might participate in them, all might share them. Amen. This word is wanting, says Clarke, in almost every Ms. of any authority. It was, however, early affixed to the epistle. In regard to this closing verse of the epistle, we may make the following remarks: (1.) It is a prayer; and if it is a prayer addressed to God, it is no less so to the Lord Jesus, and to the Holy Spirit. If so, it is right to offer worship to the Lord Jesus, and to the Holy Spirit. (2.) There is a distinction in the Divine nature; or there is the existence of what is usually termed Three Persons in the God-head. If not, why are they mentioned in this manner? If the Lord Jesus is not Divine and equal with the Father, why is he mentioned in this connexion? How strange it would be for Paul, an inspired man, to pray in the same breath, "the grace of a man or an angel" and "the love of God" be with you! And if the "Holy Spirit" be merely an influence of God, or an attribute of God, how strange to pray that the "love of God" and the participation or fellowship of an "influence of God," or an "attribute of God," might be with them! (3.) The Holy Spirit is a person, or has a distinct personality. He is not an attribute of God, nor a mere Divine influence. How could prayer be addressed to an attribute, or am influence? But here, nothing can be plainer than that there were favours which the Holy Ghost, as an intelligent and conscious agent, was expected to bestow. And nothing can be plainer than that they were favours in some sense distinct from those which were conferred by the Lord Jesus, and by the Father. Here is a distinction of some kind as real as that between the Lord Jesus and the Father; here are favours expected from him distinct from those conferred by the Father and the Son; and there is therefore, here, all the proof that there can be, that there is in some respects a distinction between the persons here referred to, and that the Holy Spirit is an intelligent, conscious agent. (4.) The Lord Jesus is not inferior to the Father, that is, he has an equality with God. If he were not equal, how could he be mentioned, as he here is, as bestowing favours like God, and especially why is he mentioned first? Would Paul, in invoking blessings, mention the name of a mere man or an angel, before that of the eternal God? (5.) The passage, therefore, furnishes a proof of the doctrine of the Trinity that has not yet been answered and, it is believed cannot be. On the supposition that there are three Persons in the adorable Trinity, united in essence, and yet distinct in some respects, all is plain and clear. But on the supposition that the Lord Jesus is a mere man, an angel, or an archangel, and that the Holy Spirit is an attribute, or an influence from God, how unintelligible, confused, strange does all become! That Paul, in the solemn close of the epistle, should at the same time invoke blessings from a mere creature, and from God, and from an attribute, surpasses belief. But that he should invoke blessings from him who was the equal with the Father, and from the Father himself, and from the sacred Spirit sustaining the same rank, and in like manner imparting important blessings, is in accordance with all that we should expect, and makes all harmonious and appropriate. (6.) Nothing could be a more proper close of the epistle; nothing is a more appropriate close of public worship, than such an invocation. It is a prayer to the ever-blessed God, that all the rich influences which he gives as Father, Son, and Holy Ghost, may be imparted; that all the benefits which God confers in the interesting relations in which he makes himself known to us, may descend and bless us. What more appropriate prayer can be offered prayer can be offered at the close of public worship. How seriously should it be pronounced as a congregation is about to separate, perhaps to come together no more! With what solemnity should all join in it, and how devoutly should all pray, as they thus separate, that these rich and inestimable blessings may rest upon them! With hearts up-lifted to God it should be pronounced and heard; and every worshipper should leave the sanctuary deeply feeling that what he most needs, as he leaves the place of public worship--as he travels on the journey of life--as he engages in its duties or meets its trials--as he looks at the grave and eternity, is the grace of the Lord Jesus Christ, the love of God, and the blessings which the Holy Spirit imparts in renewing and sanctifying and comforting his people. What more appropriate prayer than this for the writer and reader of these Notes! May that blessing rest alike upon us, though we may be strangers in the flesh; and may those heavenly influences guide us alike to the same everlasting kingdom of glory! In regard to the subscription at the end of this epistle, it may be observed, that it is wanting in a great part of the most ancient Mss., and is of no authority whatever. See Notes at the end of the epistle to the Romans, and 1 Corinthians. In this case, however, this subscription is in the main correct, as there is evidence that it was written from Macedonia, and not improbably from Philippi. See the Introduction to the epistle. End of Barnes Notes on 2nd Corinthians