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TEXT. 13 But we will not boast of things without our measure, but according
to the measure of the rule which God hath distributed to us,
measure to reach even unto you. 14 For we stretch not ourselves beyond our measure, as though we
reached not unto you; for we are come as far as to you also, in
preaching the Gospel of Christ : 15 Not boasting of things without our measure, that is, of other men's
labours ; but having hope, when your faith is increased, that we shall be enlarged by you, according to our rule, abundantly,
PARAPHRASE. 13 with themselves, do not understand. But I, for my part,
will not boast of myself in what has not been measured out, or allotted to mel; i. e. I will not go out of my own province to seek matter of commendation ; but proceeding orderly in the province which God hath measured out, and allotted to me, I have reached even unto you; i. e. I preached the Go
spel in every country, as I went, till I came as far as you. 14 For I do not extend myself farther than I should, as if I had
skipped over other countries in my way, without proceeding gradually to you; no, for I have reached even unto you, in
preaching of the Gospel in all countries, as I passed along : 15 Not extending my boasting", beyond my own bounds, into
provinces not allotted to me, nor vaunting myself of any thing I have done in another's labour', i. e. in a church
NOTES. selves. The whole place showing, that this person made an estimate of himself only by what he found in himself; and thereupon preferred himself to St. Paul, without considering what St. Paul was, or had done. c“ Do not understand," that they ought not to intrude themselves into a church, planted by another man, and there vaunt themselves, and set themselves above
him that planted it, which is the meaning of the four next verses. 13 ""Aus7pa, here, and in ver. 15, doth not siguify immense, or immoderate, but
soniething that hath not been measured out, and allotted to him, something that
is not committed to him, nor within his province. *14 & This seems to charge the false, pretended apostle, who had caused all this dis
turbance in the church of Corinth, that, without being appointed to it, without preaching the Gospel, in his way thither, as became an apostle, he had crept into
the church at Corinth. 15 h“ Boasting,” i. e. intermeddling, or assuming to myself authority to meddle, or
honour for meddling. 15, 16 ¡ Here St. Paul visibly taxes the false apostle for coming into a church, con
rerted and gathered another, and there pretending to be somebody, and to rule all. This is another thing, that makes it probable, that the opposition made to St. Paul was but by one man, that had made himself the head of an opposite faction. For it is plain it was a stranger who came thither, after St. Pani bad planted this churchi, who, pretending to be more an apostle than St. Pani, svith greater illumination and more power, set up against bim, to govern
TEXT. 16 To preach the Gospel in the regions beyond you, and not to boast,
in another man's line, of things made ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that commendeth himself is approved, but whom the
PARAPHRASE. planted by another man's pains : but having hope, that, your
faith increasing, my province will be enlarged by you yet 16 farther : So that I may preach the Gospel to the yet uncon
verted countries beyond you, and not take glory to myself,
from another man's province, where all things are made ready 17 to my hand. But he that will glory, let him glory, or seek
praise, from that which is committed to him by the Lord, or 18 in that which is acceptable to the Lord. For not he, who
commends himself, does thereby give a proof of his authority, or mission; but he, whom the Lord commends by the gifts of the Holy Ghostk.
NOTES. that church, and withdraw the Corinthians from following St. Paul's rules and doctrine. Now this can never be supposed to be a combination of men, who came to Corinth with that design, nor that they were different men,
that came thither separately, each setting up for himself; for then they would have fallen out one with another, as well as with St. Paul. And, in both cases, St. Paul must have spoken of them in a different way from what he does now. The same character and carriage is given to them all throughout both these epistles ; and 1 Cor. iji. 10, he plainly speaks of one man; and that setting up thus to be a preacher of the Gospel, amongst those that were already Christians, was looked
upon, by St. Paul, to be a fault, we may see, Rom. xv. 20. 18 It is of these weapons of his warfare that St. Paul speaks in this chapter ; and
it is by them that he intends to try which is the true apostle, when he comes to them.
SECTION IV. NO. 3.
CHAPTER XI. 1-6.
He shows that their pretended apostle, bringing to them no other Saviour or Gospel, nor conferring greater power of miracles, than he [St. Paul] had done, was not to be preferred before him.
TEXT. | Would to God ye could bear with me a little in my folly ; and, in
deed, bear with me. 2 For I am jealous over you with godly jealousy: for I have espoused
you to one husband, that I may present you as a chaste virgin to
Christ. 3 But I fear, lest, by any means, as the serpent beguiled Eve through
his subtilty, so your minds should be corrupted from the simplicity
that is in Christ. 4 For if he that cometh preacheth another Jesus, whom we have not
1 Would you could bear me a little in my folly a ; and, indeed, 2 to bear with me. For I am jealous over you, with a jealousy
that is for God: for I have fitted and prepared you
alone to be your husband, viz. that I might deliver you up, a 3 pure virgin, to Christ.
But I fear lest, some way or other, as the serpent beguiled Eve by his cunning, so your minds
should be debauched from that singleness which is due to 4 Christ h. For if this intruder, who has been a leader amongst
NOTES. 1 “Folly;" so he modestly calls his speaking in his own defence. 3 "'Arnórlos añs ois tòy Xpoçòr. “The simplicity that is in," rather "towards,
Christ," answers to év árðpl Xpisch, “to one husband, Christ," in the immediately foregoing verse. For évi, “one,” is vot put there for nothing, but makes the meaning plainly this : “I have formed and fitted you for one person alone, one husband, who is Christ : I am concerned, and in care, that you may not be drawn aside from that submission and obedience, that temper of mind, that is due singly to himn; for I hope to put you into his hands, possessed with pure virgin thoughts, wholly fixed on him, not divided, nor roviug after any other, that he may take you to wife, and marry you to himself for ever.” It is plain their perverter, who opposed St. Paul, was a Jew, as we have seen. It was from the Jews, from whom, of all professing Christianity, St. Paul had most trouble and opposition. For they, having their hearts set upon their old religion, en
TEXT. preached; or if ye receive another Spirit, which ye have not received ; or another Gospel, which ye have not accepted, ye might well bear
with him. 5 For, I suppose, I was not a whit behind the very chiefest apostles. 6 But, though I be rude in speech, yet not in knowledge ; but we have
been thoroughly made manifest among you in all things.
PARAPHRASE. you, can preach to you another Saviour, whom I have not preached; or if you receive from him other or greater gifts of the Spirit than those you received from me; or another Gospel than what you accepted from me, you might well bear
with him, and allow his pretensions of being a new and greater 5 apostle. For, as to the apostles of Christ, I suppose I am not 6 a whit behind the chiefest of them. For though I am but a
mean speaker, yet I am not without knowledge ; but in every thing have been made manifest unto you, i. e. to be an apostle.
NOTE. deavoured to mix Judaism and Christianity together. We may suppose the case here to be much the same with that which he more fully expresses in the epistle to the Galatians, particularly Gal. i. 6—12, and chap. iv. 9–11, and 16–21, and chap. v. 1-13. The meaning of this place here seems to be this : “I have taught you the Gospel alone, in its pure and unmixed simplicity, by which only you can be united to Christ : but I fear lest this, your new apostle, should draw you from it; and that your minds should not stick to that singly, but should be corrupted by a mixture of Judaism.” After the like manner, St. Paul expresses Christians being delivered from the law, and their freedom from the ritual observances of the Jews, by being married to Christ, Rom. vii. 4, which place may give some light to this.
SECTION IV. NO. 4.
CHAPTER XI. 7-15.
CONTENTS. He justifies himself to them, in his having taken nothing of them. There had been great talk about this, and objections raised against St. Paul thereupon ; vid. 1 Cor. ix. 1–3. As if, by this, he had discovered himself not to be an apostle: to which
he there answers, and here toucheth it again, and answers another objection, which it seems was made, viz. that he refused to receive maintenance from them out of unkindness to them.
TEXT. 7 Have I committed an offence in abasing myself that you might be
exalted, because I have preached to you the Gospel of God freely? 8 I robbed other churches, taking wages of them, to do you service. 9 And when I was present with you, and wanted, I was chargeable
to no man: for that which was lacking to me the brethren which came from Macedonia supplied : and in all things I have kept my
self from being burdensome unto you, and so will I keep myself. 10 As the truth of Christ is in me, no man shall stop me of this boasting
in the regions of Achaia.
Wherefore? because I love you not? God knoweth. 12 But what I do, that I will do, that I may cut off occasion from
them which desire occasion ; that wherein they glory, they may be found even as we.
PARAPHRASE. ny Have I committed an offencea in abasing myself, to work with
my hands, neglecting my right of maintenance, due to me, as
an apostle, that you might be exalted in Christianity, because 8 I preached the Gospel of God to you gratis? I robbed other 9 churches, taking wages of them, to do you service. And,
being with you and in want, I was chargeable to not a man of you: for the brethren, who came from Macedonia, supplied me with what I needed : and, in all things, I have kept my
self from being burdensome to you, and so I will continue to 10 do. The truth and sincerity I owe to Christ is, in what I say
to you, viz. This boasting of mine shall not in the regions of 11 Achaia be stopped in me. Why so ? Is it because I love
you not? For that God can be my witness, he knoweth. 12 But what I do, and shall dob, is, that I may cut off all occa
sion from those, who, if I took any thing of you, would be glad of that occasion to boast, that in it they had me for a
NOTES. 7 • The adverse party made it an argument against St. Paul, as an evidence that
he was no apostle, since he took not from the Corinthians maintenance, 1 Cor. ix. 1-3. Another objection raised against him from hence was, that he would receive nothing from them, because he loved them not, 2 Cor. xi. 11. This he answers here, by giving another reason for his so doing. A third allegation was, That it was ouly a crafty trick in him to catch them, 2 Cor. xii. 16, which
he answers there. 12 Kad wonow," that I will do,” rather, “and will do;" so the words stand in
the Greek, and do not refer to ver. 10, as a profession of his resolution to take nothing of them; but to ver. 11, to which it is joined; showing that his refusing any reward from them was not out of unkiuduess, but for another reason.