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14 Let all your mat- 14. Let all your matters, about ters · be done with love. which I have given you directions

in this letter, be transacted with love. 15 Ye know the fa. 15 Ye know the family of Stephanas, mily of Stephanas, that it that they were my firft converts in is the first-fruit of Achaia, Achaia, and that from love to Christ and that they have devoted and to his gospel, they have devoted themselves to the ministry themselves to the ministry to the saints, to the saints. I intreat employing themselves in preaching you, (de, 106.) therefore, the gospel

, and in furcouring the afbrethren,

flicted: I entreat you therefore, brethren, 16 That ye submit 16 That ye submit yourselves to the yourselves to such, and to admonitions of such on account of every joint worker and their fidelity, and to the instructions labourer:

of every joint worker and labourer in

the gospel. 17 I am glad of the 17 I am glad of the coming of Stecoming of Șt phanas,' phanas, and Fortunatus, and Achaicus. and Fortunatus, and For they have supplied what was wantAchaicus; for, they have ing in your letter, by the account fupplied your deficiency. they have given me of your affairs ; 18 (fag, 97.) And have

18 And thereby have refreshed my refreshed my spirit and Spirit, and will refresh yours, by inyours: wherefore, ac- forming you of my health. Whereknowledge ye such per. fore, shew such persons the respect which jons.

is due to them, ver. 16. 19 The churches of 19 The churches of Afia, especially A fia salute you. Aquila those of Ephesus and its neighbourand Priscilla salute you hood, wish you all felicity. Aquila much in the Lord, with and Priscilla, formerly members of the church which is in your church, (Acts xviii, 2. 18.) but their house. (fee Rom. who at present are with me, falute xvi. Š. note f.)


with much Christian affection, as do all the Chrillians in their house.

2. Fortunatus. Doddridge thinks, “this worthy person survived “ St. Paul a confiderable time, as it appears from Clement's epistle to ós the Corinthians, ♡ 59. that he was the messenger from the church

at Rome, to the church at Corinth, by whom Clement fent that inis valuable epiftle."

3. Have fupplied your deficiency. To vpwy úsopopea. This by some is translated, your want, by which they understand the apostle's want of the presence of the Corinthians. But that translation makes no differ. ence in the sense. Ver. 19. Aquila and Priscilla salute you.

These worthy persons lived in Corinth all the time the apostle was there. And when he de.


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20 All the brethren greet

20 Ασπαζονται υμας δι you. Greet ye one another with an holy kiss.

αδελφοι παντες. ασαασασθε

αλληλες εν φιληματι αγιω. . 21 The falutation of me 21 Ο ασπασμα τη εμή Paul with mine own hand.

χειρι Παυλα.

23 The

22 If any man love not the Lord Jesus Christ, let

22 Ει τις 8 φιλει τον Κυhim be Anathema, Maran ριον Ιησεν Χριςον, ητω αναatha.

θεμα, μαραν αθα.

our Lord


“ Jesus Christ be with you.


χαρις τ8 Κυριε Ιη

σε Χριςε μεθ' υμων. 24 My love be with you 24 “Η αγαπη με μετα all in Christ Jefus. Amen.

παντων υμων εν Χρισω Ιησε. . Aunu.

parted, they accompanied him to Ephesus, Acts xviii 18. where they remained, after he left Ephesus to go to Jerusalem. For when he returned to Ephesus, he found them there, as is plain from their falutation sent to the Corinthians in this letter, which was written from Ephesus. But they feem to have left Ephesus, about the time the apostle departed to go into Macedonia. For in the letter which he wrote to the Romans from Corinth, they are faluted as then residing in Rome.

Ver. 20. All the brethren falute you. The word brother, often fignifies one who employed himself in preaching the gospel, 1 Cor. i. 1. 2 Cor. i. 1. ii. 13. Now as in this paffage the brethren are distinguished from the church, or common people, it is probable the apostle meant his fellow labourers in the gospel.

Ver. 22. He fall be Anathema, Maran atha. In the Greek it is Let him be. But the imperative is here put for the future. See Efl. iv. 9. Anathema, Maran alba, were the words with which the Jews began their greatest excommunications, whereby they not only excluded finners from their society, but delivered them to the divine Cherem, or Anathema ; that is, to eternal perdition. This form they used, because Enoch’s prophecy concerning the coming of God to judge and punish the wicked, began with these words, as we learn from Jude, who quotes the first sentence of that prophecy, ver. 14. Where. fore, since the apostle denounced this curse against the man, who while he professed subjection to Christ, was secretly alienated from him in his heart, it is as it he had said, Though such a person's wickedness cannot be discovered and punished by the church, yet the Lord at his coming will find it out, and punish him with eternal perdition. This terrible curse the apostle wrote in his epistle to the Corinthians, because many of the faction, but especially their leader, had shewn great alienation of mind from Chrift.' And he wrote it with his own hand, to




20 All the brethren 20 All the brethren who labour Salute you.

Salute one

with me in the gospel, defire me to another with an holy kiss. mention their affection to you. Shew (See Rom. xvi. i6. note ye your goud wiil towards one another, J.)

by kissing one another with a pure

affection. 21 The falutation of 21 The falutation of Paul is fent Paul with mine

you, written with mine own hand. hand.

Śce 2 Theff. iii. 17. Col. iv. 18. 22 If any one love not 22 If any one professing the golthe Lord Jesus Christ, he pel, love n.t the Lord Fofus Christ, I fhal be Anathema, Ma- with mine own hand, write this ran atha. '

greatest curse against him; He fall

be Anathema Maran'atha. 23 The grace of

23 May the favour and assistance Lord Jesus Christ, Be of our Lord Jesus Christ, be with you

who love him. 24 My love! Be with 24 My love be with you all, who you all in Christ Jesus. love Christ Jesus. And in testimony Amen. - (See Ephes. vi. of my fineerity in this, and in all 24. note 2.)

the things I have written, I say Amen,


with you.

be with you.

shew how serious he was in the denunciation. Fftius says, froin this example, and from the Anathemas pronounced, Gal i. 8 9. arose the practice of the ancient general councils, of adding to their decisions, or definitions of doctrine, Anathumas against them vho denied these doctrines, See Buxtorff's Lexic. Chaldaicum, page 827. 1248.

Ver. 24. My love be with you all, Le Clerc suspects that Mor, is a mistake of the transcriber for Or, the abbreviation of oor. And B Pearce supposes he is right in that conjecture, becaule in the conclusion of the fecond epiftle, it is, j ayaton 78 Ose meta, î be love of God

But alterations in the sacred text, without the authority of ancient MSS. are never to be admitted. Besides, there is a great propriety and beauty in this manner of ending an epiitle, in which the apostle had so sharply reproved the Corinthians. By affuring them of his love, he convinced them that all the severe things he had written, proceeded from his anxiety for their eternal welfare, and thereby removed the prejudices which his reproofs might otherwise have raised in their minds. --Le Clerc's conjecture, mentioned above, that the transcribers of the New Testament have in this passage, by mistake, written Mor for OEOT, is one of the many instances which might be produced, cf conjectural emendations of the sacred text, proposed by bold critics, which inftead of improving, really marr the sense and beauty of the passages into which they would have them introduced.








Sect. I. Of St. Paul's Design in writing his second Epistle to the


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HEN the apostle sent his first letter to the church at

Corinth, he resolved to remain in Ephesus till the following Pentecoft, (1 Cor. xvi. 8.) that Titus, who carried his letter, might have time to return, and bring him an account

of the manner in which it was received by the Corinthians. But the riot of Demetrius happening soon after it was sent away, the apostle found it necessary to avoid the fury of the rioters and of the idolatrous rabble, who were all greatly enraged against him, for having turned so many of the inhabitants of Asia from the established idolatry. Wherefore, leaving Ephesus, he went to 'Troas, a noted fea-port town to the north of Ephesus, where travellers, coming from Europe into Asia, commonly landed. Here he proposed to employ himself in preaching the gospel of Christ, (2 Cor. ii. 12.) till Titus Ahould arrive from Corinth. But Titus not coming at the time appointed, St. Paul began to fear that the Corinthians had used him ill, and had disre

garded garded the letter which he delivered to them. These fears so diftressed the apostle, that notwithstanding his preaching at Troas was attended with uncommon success, he left that city and went forward to Macedonia, expecting to find Titus. But in this expectation he was disappointed. Titus was not in Macedonia when the apostle arrived. He therefore resolved to wait in that country,

till Titus ihould come and inform him how the Corinthians stood affected towards their spiritual father. It seems he judged it imprudent to visit them till he knew their fate.In Macedonia, St. Paul had many conflicts with the idolaters, (2 Cor. vii. 5.) who were greatly enraged against him, as all the other idolaters were, for opposing both the objects and the rites of their worship. These sightings, joined with his fears for Titus, and his uncertainty concerning the disposition of the Corin. thians, exceedingiy distrefied the apostle at this time. But his uneasiness was at length happiiy removed by the arrival of T'itus, and by the agreeable accounts which he gave him of the obedience of the greatest part of the Corinthians, in excommunicating the inceituous person; at which solemn action Titus may have been present. Much encouraged therefore by the good news, the apostle wrote to the Corinthian church this fecond letter, to confirm the Gncere part in their attachment to him, and to separate the rest from the false teacher who had led them so far astray.

To understand this epistle rightly, the reader must recollect, that as Titus spent some time in Corinth after delivering the apostle's firit letter, he had an opportunity to make himself acquainted, not only with the state of the sincere part of the church, but with the temper and behaviour of the faction. Wherefore when he gave the apoile an account of the good disposition of the church, he no doubt at the same time informed him concerning the faction, that some of them still continued in their opposition to him, and in their attachment to the false teacher; and that that impostor was going on in his evil practices. Farther, Titus, by converfing with the faction, having learned the arguments and objections by which their leaders endeavoured to lessen the apostle's authority, together with the scofäng speeches which they used to bring him into contempt, we may believe that he rehearsed all these matters to him. Being thus made


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