Both these visions happened fourteen years before the writing of this epistle, which was A. D. 57; and this carries us back to the year 43, the year in which Paul visited Jerusalem along with Barnabas, to carry a contribution of money from Antioch to that place; and at this time he elsewhere informs us that he had a vision while he was praying in the Temple. On this account it is most probable that it was nothing more than a vision, as he there calls it, though it was so distinct, that he could not at that time tell what it was. The modesty of the apostle appears in the circumstance of his concealing this vision so long, and nothing but this necessity induced him to speak of it at all. We can only conjecture about the reasons or subjects of these visions; but as Paul was at that time just entering upon his mission to the Gentiles, they might be designed to direct and encourage him in the prosecution of that work.

6. He did not wish to be considered in a higher light on account of these visions, but was content that men should judge of him by what they saw of him, and not by what he said of himself; and thus he continued fourteen years.

7. It is probable, from several circumstances, that what Paul calls a thorn in the flesh, was some bodily infirmity, which contributed to make him appear to disadvantage, especially as a speaker. Perhaps it was some paralytic affection, which might also be an impression made upon him by the vision. This he calls a messenger of Satan, as, in a figurative way of speaking, all evils are referred to this source. But as the expression may be rendered, that the messenger of Satan might buffet me, he might by this allude to his enemies at Corinth, as the messengers of Satan, who took advantage, from his bodily infirmity, to slight and ridicule him. Thus this messenger of Satan will be an expression similar to that of our Saviour with respect to the Jews, who, he said, were of their father the devil, as all wicked men are, in the Old Testament, called the sons of Belial.

* See Doddridge on ver. 2.

"Le mot Grec signifie une épine, dans la version des LXX. Ezech. xxviii. 24; Hos. ii. 6. Voyez Nomb. xxxiii. 55." Le Clerc. "Tradunt cum gravissimum dolorem sæpe perpessum et hunc esse angelum Satanæ, qui appositus ei sit, ut eum colaphizaret in carne, ne extolleretur." Jerome in Lardner, V. p. 73. See Doddridge; Bowyer in Farmer, on Demoniacs, (Ch. i. Sect. i. ad fin. Note,) pp. 11, 12; Lindsey's Sequel, pp. 317, 318; Impr. Vers.

8, 9. The person to whom Paul addressed himself at this time was probably Christ, whom he saw in his vision. But this is far from authorizing us to pray to Christ when we do not see him, and cannot know that he is present to hear us, or authorized to do any thing for us if he did: it is God only, that great Being who is styled the God and Father of Jesus Christ, and to whom he always prayed, that is the proper object of our prayers.

The apostle acquiesced in his infirmity, as thereby his success in preaching the gospel would not appear to be owing to any advantage of eloquence or personal influence, but merely to that supernatural power with which his preaching was accompanied ||

13. There is a fine address in this; the apostle intimating that his not taking any thing of them was a wrong done to themselves, as they would thereby appear to less advantage than other churches.

14. We have no account of more than one visit that the apostle paid to Corinth before this, but as he then staid two years at that place, it is possible that he might then make some considerable excursion from it, and return to it again, which would have been in fact a second visit. As in this epistle he speaks of his shipwrecks, it is not improbable that he had in this time visited Crete, where he had settled Titus.

By laying up for his children, the apostle could only mean his providing for their spiritual wants, as we may say, and therefore the observation does not seem to be quite pertinent, since the Corinthians might supply his wants, of one kind, and he supply theirs of another.

16. This was an insinuation of some of his enemies,¶ who said that his taking no money of the Corinthians was

• See Lindsey's Apol. Ed. 4, p. 147; Impr. Vers.

+ "Overshadow. Literally, may cover me like a tent.' We might render, perhaps not amiss, that this power of Christ may spread a tent over me.' Wakefield.

The word is ambiguous; but from the following verses it seems rather to be understood, in this place, of Christ." Clarke's Scrip. Doct. 706.

"This observation of Dr. Priestley would hold good, even if it should be allowed that the apostle addressed his supplication to Christ, not as seen in vision, but as personally and sensibly present. It seems, indeed, not improbable, that the apostle had occasionally a real and personal intercourse with Christ. See Gal. i. 12." Impr. Vers.

"Je me ferai honneur de tout ce que je souffre, dans mon ministère. Voyez Ch. xi. 30." Le Clerc.

"C'est une objection malicieuse des ennemis de S. Paul." Le Clerc. suggests the objection of some opponent." Newcome in Impr. Vers.

"He

only an artifice, that he might get the more from them in some other way.

*

19. Here the apostle seems to revert to what he had said before, concerning the reason of his absenting himself so long from them, assuring them that there was no artifice in it, but that there was a serious reason for it, which he proceeds to mention.†

20. These are all the natural consequences of faction and dissension, which both now and afterwards prevailed to a great degree in this church of Corinth, as appears by an epistle of Clement of Rome, written after this time.‡

21. We see by this, in how very imperfect a state the church of Corinth was at this time, which clearly shews that the belief of Christianity did not operate immediately, as by a charm, which some pretend to be the case of faith at present, but gradually, good principles naturally leading to good conduct, and forming good habits. But this is necessarily the work of time. Our Saviour [Luke viii. 5] compares the effect of the gospel to seed sown in the ground, and we know that all seeds require time to spring up and produce plants.

XIII. In the close of this epistle, Paul treats chiefly of his power, as an apostle, of inflicting punishments on the disorderly Christians at Corinth; expressing, at the same time, his unwillingness to have recourse to it.

1. It appears to me, as I have observed, that Paul's residence at Corinth, on his first visit to that place, was divided into two principal parts, between which he visited. Crete; so that the visit which he was now about to make them might be called his third.

In this it is probable he alluded to the occasion he should have to inquire into the cause of the factions and disturbances that were among them; assuring them that he would proceed with caution, and receive no charge that was not sufficient to prove it.

2.|| That is, to use proper severity where it would appear

* "We speak in the presence of God, Christ being our witness. The like expression is used Rom. ix. 1.” Clarke, (S. D.) 167.

+ See Locke.

"Between the lxiv. and lxx. year of Christ." Wake's Dis. p. 12. See the Epis. Sect. iii. pp. S, 4; Sect. xlvii. p. 38; Michaelis's Introd. p. 264. § See Deut. xix. 15; Locke; Doddridge.

"Je les punirai de quelque maladie corporelle." Le Clerc. "When the apostles saw that some were endeavouring to lessen them and their authority, they took no fawning ways. They neither flattered nor spared those churches that

to be necessary. Here the same visit, as it seems, is called the second, though just before he had called it the third, which it might be, on the supposition of the former visit being divided into two parts.

3. One great objection to Paul at Corinth was, that he was not a regular apostle, and consequently had not the power and authority of one; though he thought he had given them sufficient proofs of it.

4. It is an usual figure of speech with Paul, though a pretty strong one, that Christians are to be conformed to the death and resurrection of Christ; his death being an emblem of our dying to sin, and his resurrection, of our living again unto God a new and better life. He seems to have had the same idea here. He had contented himself with appearing weak and inactive, as Christ was when he suffered himself to be crucified, and lay in the grave; but now he would appear in life and vigour among them, as Christ had done after his resurrection.*

5. Here the apostle seems to revert to the same figure with respect to the Corinthians, intimating that they also would have the experience of something resembling the death and resurrection of Christ, if they were Christians in deed, and not in name only.

6. The word reprobate here signifies that which will not stand a test upon examination. Here he says, that though they should not be able to stand this test, as private Christians, he was confident that he should stand the test as an apostle; having power, as such, to punish the refractory among them.

7. That is, I wish you may give me no occasion to shew that I am an apostle, by punishing disorderly persons among you; for I had rather that your conduct was such as to require no animadversion, though, in consequence of it, I should give no proof of my power as an apostle. Mr.

were under their care. They charged them home with their faults, and asserted their own character in a strain that shewed they were afraid of no discoveries." Burnet on Art. iv. p. 62. See 1 Cor. iv. 21, supra, p. 69.

66

Though Christ, in his crucifixion, appeared weak and despicable, yet he now lives to shew the power of God, in the miracles and mighty works which he does so 1, though I, by my sufferings and infirmities, appear weak and contemptible, yet shall I live to shew the power of God, in punishing you miraculously." Locke. See Garnham in Com. and Ess. 1. pp. 436, 437, Note.

+ "Si vous voulez savoir si je suis apôtre, examinez-vous vous mêmes, voyez si vous croyez et si vous avez reçu l'Esprit des miracles, par mon ministère." See Locke; Knatchbull in Le Cene, pp. 678, 679; Doddridge;

Le Clerc.

Bowyer.

VOL. XIV.

Wakefield renders, I pray God that he would do you no

evil at all.

8. He means, it would not be in his power to make an improper use of his apostolical power in inflicting punishments.* Indeed, this power, like that of working beneficent miracles, though it might be said in one sense to belong to the apostles, being exerted when they spake, and indicated, as when Peter declared, [Acts v. 5, 9,] that Ananias and Sapphira would instantly die, and Paul, [ Acts xiii. 11,] that Elymas would be struck with blindness, was not, properly speaking, at their command. On all these occasions, they only spake as they were prompted by the Spirit of God, at the time; which, indeed, appears to have been the case with our Saviour himself, who had naturally no more power than any other prophet, or any other man, as he frequently declared.

of

9. [When we are weak.] That is, when I shall appear without any power of punishing you, in consequence your good conduct, which is called spiritual strength.

11. [Be of one mind.] Rather, mind the same thing, which is the great object of all Christians.

14. That is, may all the blessings of the gospel, the love of God, and the participation of the gifts of his spirit, attend you all for the phrase holy spirit, has no other meaning in the New Testament. It never means any direct influence of God upon the mind, and such as many persons expect, even at this day. The knowledge of the gospel, and the motives to virtue exhibited in it, are abundantly sufficient for us, and we have no reason given us to expect any thing more. We pray, indeed, for virtuous principles and habits, but it is as we pray for our daily bread; neither being imparted to us immediately from God, which would be a miracle, but being produced by our own labour and endeavours in the use of proper means to supply our own wants. But still, since all the powers we can exert, and

• « Nous ne pouvons justement, rien contre la vérité." Le Cene, p. 511; Essay, 1727, pp. 136, 137.

+

The meaning seems to be to this purpose: May the favour of our Lord Jesus Christ, and the love and good-will of God, be with you, and abide with you. And may you partake of all the blessings of the gospel, with all good things needful for you." Or, "the apostle may be thought to wish, that these Christians might continue to partake in miraculous gifts and powers.' And if that be the meaning,—this benediction or farewell prayer, is confined to those times, and cannot be reasonably used now." Lardner, (Serm.) X. pp. 417, 419. See Com. and Ess. I. pp. 112, 113, 184-136, 147, 148; Impr. Vers.

I See Lardner, X. p. 419; (Logos) XI. pp. 133-138.