Threatening of punishment to impenitent offenders; exhortation to self-examination and amendment; conclusion of the epistle.

PAUL’S WARNINGS AND EXHORTATIONS.

Having previously admonished and warned, he now distinctly announces his purpose to exercise his apostolic power in the punishment of offenders, vs. 1, 2. As they sought evidence of his apostleship, he would show that although weak in himself, he was invested with supernatural power by Christ. As Christ appeared as weak in dying, but was none the less imbued with divine power, as was proved by his resurrection from the dead; so the apostle in one sense was weak, in another full of power, vs. 3, 4. Instead of exposing themselves to this exercise of judicial authority, he exhorts them to try themselves, since Christ lived in them unless they were reprobates, v. 5. He trusted that they would acknowledge him as an apostle, as he sought their good, vs. 6, 7. His power was given, and could be exercised, only for the truth. He rejoiced in his own weakness and in the prosperity of the Corinthians. The object in thus warning them was to avoid the necessity of exercising the power of judgment with which Christ had invested him, vs. 8-10. Concluding exhortation and benediction, vs. 11-13. 1. This is the third (time) I am coming to you: In the mouth of two or three witnesses shall every word be established From this it is evident that Paul had already been twice in Corinth. He was about to make his third visit. Those who do not admit that he went to Corinth during the interval between the writing the first and second epistle, say that all that is proved by this verse, is that “once he had been there; a second time he had intended to come; now the third time he was actually coming.” Others, still more unnaturally, say he refers to his presence by letter, as Beza explains it: Binas suas epistolas pro tolidem profectionibus recenset. There is no necessity for departing from the obvious meaning of the words. The Acts of the Apostles do not contain a full record of all the journeys, labors and sufferings of the apostle. He may have visited Corinth repeatedly without its coming within the design of that book to mention the fact. In the mouth of two or three witnesses , etc.

It was expressly enjoined in the Old Testament that no one should be condemned unless on the testimony of two or three witnesses. Numbers 35:30; Deuteronomy 17:6; 19:15. In this latter passage, the very words used by the apostle are to be found: “One man shall not rise up against any man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.” This principle of justice was transferred by our Lord to the New Dispensation. In his directions for dealing with offenders he says, “Take with thee one or two more, that in the mouth of two or three witnesses every word shall be established,” Matthew 18:16; see also John 8:17; Hebrews 10:28. In Timothy 5:19 the apostle applies the rule specially to the case of elders: “Against an elder receive not an accusation, but before two or three witnesses.” In the judgment of God, therefore, it is better that many offenders should go unpunished through lack of testimony, than that the security of reputation and life should be endangered by allowing a single witness to establish a charge against any man. This principle, although thus plainly and repeatedly sanctioned both in the Old and New Testaments, is not held sacred in civil courts. Even in criminal cases the testimony of one witness is often considered sufficient to establish the guilt of an accused person, no matter how pure his previous reputation may have been. Paul here announces his determination to adhere, in the administration of discipline, strictly to the rule relating to testimony laid down in the Scriptures. There are two explanations, however, given of this passage. Some suppose that Paul merely alludes to the prescription in the Law, and says that his three visits answers the spirit of the divine injunction by being equivalent to the testimony of three witnesses. Tres mei adventus trium testimoniorum loco erunt, says Calvin. This interpretation is adopted by a great many commentators, ancient and modern. But the formality with which the principle is announced, the importance of the principle itself, and his own recognition of it elsewhere, show that he intended to adhere to it in Corinth. Three visits are not the testimony of three witnesses. Every word , pa~n rJh~ma , every accusation , a sense which, agreeably to the usage of the corresponding Hebrew word, the Greek word rJh~ma has here in virtue of the context, as in Matthew 5:11; 18:16; 27:14. Shall be established, i.e. legally and conclusively proved. 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 .

The meaning of this verse is doubtful. The words second time (to< deu>teron ,) may be connected with being present (wJv parw>n ,) or with I foretell (prole>gw ). If the former, the sense may be, “I foretold (i.e. when in Corinth), and I foretell, as though present the second time, although yet absent, to those who heretofore have sinned, etc.” If the latter connection be preferred the sense is, “I foretold you, and foretell you the second time, as if present, although now absent, etc.” This is not consistent with the natural order of me words. Assuming Paul to have been already twice in Corinth, me simplest explanation of this verse is that given by Calvin, Meyer, Ruckert, and others, “I have said before, and say before, as when present the second time, so now when absent, to those who have sinned, I will not spare.” Paul gives now when absent the same warning that he gave during his second visit. The words proei>pon and prole>w are combined here as in Galatians 5:21 and 1 Thessalonians 3:4. “I said before, and I forewarn.” Those who heretofore have sinned ; prohmarthko>si , to those who sinned before, not before Paul’s second visit, but those who heretofore have sinned, i.e. those who already stand in the category of known sinners, and to all other , i.e. to those who were not thus known, who had not as yet offended. If I come again (eijv to< pa>lin ) I will not spare . Paul had forborne long enough, and he was now determined to try the effect of discipline on those whom his arguments and exhortations failed to render obedient. From this, as well as from other passages of Paul’s epistles, two things are abundantly manifest. First, the right of excommunication in the church. It is only in established churches controlled by the state, or thoroughly imbued with Erastian principles, that this right is seriously questioned, or its exercise precluded. In his former epistle, chap. 5, the apostle had enjoined on the Corinthians the duty of casting out of their communion those who openly violated the law of Christ. The second thing here rendered manifest, is, that the apostle as an individual possessed the right of excommunication. The apostolic churches were not independent democratic communities, vested with supreme authority over their own members. Paul could cast out of their communion whom he would. He was indeed clothed with supernatural power which enabled him to deliver offenders “unto Satan for the destruction of the flesh,” 1 Corinthians 5:5, but this was not all. This presupposed the power of excommunication. It was the ability miraculously to punish with corporeal evils those whom he cut off from the church. This right to discipline, as it is not to be merged into the supernatural gift just referred to, so it is not to be referred to the inspiration and consequent infallibility of the apostles. The apostles were infallible as teachers, but not as men or as disciplinarians. They received unrenewed men into the church, as in the case of Simon Magus. They did not pretend to read the heart, much less to be omniscient. Paul proposed to arrive at the knowledge of offenses by judicial examination. He avowed his purpose to condemn no one on his own judgment or knowledge, but only on the testimony of two or three witnesses. This right to exercise discipline which Paul claimed was not founded on his miraculous gifts, but on his ministerial office. 3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.

This is part of the sentence begun in v. 2. ‘I will not spare since ye seek a proof of Christ speaking in me.’ Olshausen says the sense of the context is, ‘Since they wished to put the apostle to the test and see whether Christ was in him, they had better try themselves and see whether Christ was in them. If Christ was in them, they would recognize the power of God in the apostle’s weakness.’ This supposes v. 4 to be a parenthesis, and connects ejpei< dokimhzete of v. 5. But this is arbitrary and unnatural, as it is unnecessary, there being no indication of want of continuity in the connection. A proof of Christ, may mean, ‘a proof which Christ gives,’ or, ‘a proof that Christ speaks in me.’

De Wette and Meyer prefer the former, on account of the following, ‘who is not weak,’ which agrees better with the assumption that Cristou~ is the genitive of the subject. ‘Since ye seek a proof or manifestation of Christ who speaks in me, who is not weak.’ Calvin’s idea is that it was not Paul, but Christ, that the Corinthians were questioning. “It is Christ who speaks in me; when therefore you question my doctrine, it is not me, but him whom you offend.” He refers to Numbers 16:11, where murmuring against Moses and Aaron is represented as murmuring against God.

Compare also Isaiah 7:13. The common interpretation, however, is more in keeping with the drift of the whole context. What the false teachers and their adherents denied, was Paul’s apostleship; what they demanded was proof that Christ spoke in him, or that he was a messenger of Christ. Since the evidence which he had already given in word and deed had not satisfied them, he was about to give them a proof which they would find it difficult to resist. Who is not weak as concerns you, but is mighty among you. The messenger and organ of Christ was not to be rejected or offended with impunity, since Christ was not weak, but powerful. His power had been proved among them not only in the conversion of multitudes, but by signs and wonders, and by divers manifestations of omnipotence. 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.

Christ is divinely powerful, for though he died as a man, he lives as God.

He had a feeble human nature, but also an omnipotent divine nature. So we his apostles, though in one aspect weak, in another are strong, We are associated with Christ both in his weakness and in his power; in his death and in his life. For though. The text is doubtful. The common edition has kai< gafor even if, which the Vulgate renders etsi and the English version although , taking kai< eij (even if ) as equivalent to eij kai> , if even .

Many MSS. and editors omit eij . The sense then is, ‘For he was even crucified through weakness.’ The common text gives a clear meaning, ‘For even if he were crucified through weakness.’ The case is hypothetically presented. Through weakness , ejk ajsqenei>av . His weakness was the cause or necessary condition and evidence of his death; not of course as implying that his death was not voluntary, for our Lord said he laid down his life of himself; but the assumption of a weak human nature liable to death, was of course necessary, in order that the eternal Son of God should be capable of death. Comp. Philippians 2:9; Hebrews 2:14,15. His death, therefore, was the evidence of weakness, in the sense of having a weak, or mortal nature. Yet he liveth by the power of God . The same person who died, now lives. That complex person, having a perfect human and a true divine nature hypostatically united, rose from me dead, and lives forever, and therefore can manifest the divine power which the apostle attributed to him. The resurrection of Christ is sometimes referred to God, as in Romans 6:4; Ephesians 1:20; Philippians 2:9; sometimes to himself, as in Matthew 26:61; Mark 14:58; John 2:19; 10:18.

This is done on the same principle that the works of creation and providence are referred sometimes to the Father and sometimes to the Son.

That principle is the unity of the divine nature, or the identity of the persons of the Trinity as to essence. They are the same in substance, and therefore the works ad extra of the one are the works of the others also. It is not, however, the fact that the resurrection of Christ was effected by the power of God, but the fact that he is now alive and clothed with divine power, that the apostle urges as pertinent to his object. For we also , etc.

The connection of this clause may be with the immediately preceding one, ‘Christ liveth by the power of God, for we live.’ The life which the apostle possessed and manifested being derived from Christ, was proof that Christ still lived. Or the connection is with the close of the preceding verse. ‘Christ is powerful among you, 1. Because though he died as a man, he lives; and 2. Because though we are weak, we are strong in him. In either way the sense is substantially the same.

In what sense does the apostle here speak of himself as weak? It is not a moral weakness, for it is conditioned by his communion with Christ; we are weak in him . It is not subjection to those sufferings which were a proof of weakness and are therefore called infirmities ; because the context does not call for any reference to the apostle’s sufferings. Nor does it mean a weakness in the estimation of others, i.e. that he was despised. It is obviously antithetical to the strength or power of which he was a partaker; and as the power which he threatened to exercise and demonstrate was the power to punish, so the weakness of which he speaks was the absence of the manifestation of that power. He in Christ, that is, in virtue of his fellowship with Christ, was when in Corinth weak and forbearing, as though he had no power to vindicate his authority; just as Christ was weak in the hands of his enemies when they led him away to be crucified.

But as Christ’s weakness was voluntary, as there rested latent in the suffering Lamb of God the resources of almighty power; so in the meek, forbearing apostle was the plenitude of supernatural power which he derived from his ascended master. We shall live with him . “Vitam,” says Calvin, “opponit infirmitati: ideoque hoc nomine florentem et plenum dignitatis statum intelligit.” As the life of Christ subsequent to his resurrection was a state in which he assumed the exercise and manifestation of the power inherent in him as the Son of God, so the life of which Paul here speaks, was the state in which he manifested the apostolic power with which he was invested. There is no reference to the future or eternal life of which Paul, as a believer, was hereafter to partake.

He is vindicating the propriety of his denunciation of chastisement to the disobedient in Corinth. Though he had been among them as weak and forbearing, yet he would manifest that he was alive in the sense of having power to enforce his commands. By the power of God . Paul’s power was a manifestation of the power of God. It was derived from God. It was not his own either in its source or in its exercise. He could do nothing, as he afterwards says, against the truth. Toward you ; i.e. we shall live toward you . We shall exercise our authority, or manifest our apostolic life and power in relation to 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?

There are two links of association between this verse and what precedes.

They had been trying the apostle, seeking proof of Christ speaking in him.

He tells them they had better examine themselves and see whether Christ was in them. Hence the antithesis between eJautouv (yourselves) placed before the verb for the sake of emphasis, and dokimhseek a proof, etc.) of v. 3. ‘Ye would prove me — prove yourselves.’ Another idea, however, and perhaps a more important one is this, ‘Ye seek a proof of Christ speaking in me, seek it in yourselves. Know ye not that Christ is in you (unless you be reprobates), and if he is in you, if you are really members of his body, ye will know that he is in me.’ The passage in this view is analogous to those in which the apostle appeals to the people as seals of his ministry, 1 Corinthians 9:1, and as his letters of commendation, 3:2, 7. To examine and to prove mean the same thing. Both express the idea of trying or putting to the test to ascertain the nature or character of the person or thing tried. Whether ye be in the faith, that is, whether you really have faith, or are Christians only in name. This exhortation to self-examination supposes, on the one hand, that faith is self-manifesting, that it reveals itself in the consciousness and by its fruits; and, on the other hand, that it may exist and be genuine and yet not be known as true faith by the believer himself. Only what is doubtful needs to be determined by examination. The fact, therefore, that we are commanded to examine ourselves to see whether we are in the faith, proves that a true believer may doubt of his good estate. In other words, it proves that assurance is not essential to faith. Calvin, in his antagonism to the Romish doctrine that assurance is unattainable in this life, and that all claims to it are unscriptural and fanatical, draws the directly opposite conclusion from this passage. Hic locus, he says, valet ad probandam fidei certitudinem, quam nobis Sorbonici sophistae labefactarunt, imo penitus exterminarunt ex hominum animis: temeritatis damnant, quotquot persuasi sunt se esse Christi membra, et illum habere in se manentem; nam morali quam vocant, conjectura, hoc est, sola opinione contentos esse nos jubent, ut conscientiae perpetuo suspensae haereant ac perplexae. Quid autem hic Paulus? reprobos esse testatur quicunque dubitant an possideant Christum, et sint ex illius corpore. Quare sit nobis haec sola recta fides, quae facit ut tuto, neque dubia opinione, sed stabili constantique certitudine, in gratia Dei acquiescamus. Elsewhere, however, Calvin teaches a different doctrine, in so far as he admits that true believers are often disturbed by serious doubts and inward conflicts. See his Institutes, Lib. 3, cap. 2, 17, and Lib. 4. cap. 14, 7, 8. Know ye not your own selves how that Christ is in you. This version overlooks the connecting participle h] (or), the force of which indeed it is not easy to see. It may be that the apostle designed in these words to shame or to rouse them, ‘Examine yourselves, or are you so besotted or ignorant as not to know that Christ is in you; that some thing is to be discovered by self-examination, unless ye are no Christians at all.’ It may, however, be a direct appeal to the consciousness of his readers. ‘Do you not recognize in yourselves, that is, are ye not conscious, that Christ is in you.’ The construction in this clause is analogous to that in Corinthians 14:37 and 16:15. ‘Know yourselves that, etc.,’ equivalent to ‘know that.’ Winer 63:3. The expression Christ is in you, does not mean ‘Christ is among you as a people.’ It refers to an indwelling of Christ in the individual believer, as is plain from such passages as Galatians 2:20, “Christ liveth in me,” and Galatians 4:19; Romans 8:10. Christ dwells in his people by his Spirit. The presence of the Spirit is the presence of Christ. This is not a mere figurative expression, as when we say we have a friend in our heart — but a real truth. The Spirit of Christ, the Holy Ghost, is in the people of God collectively and individually, the ever-present source of a new kind of life, so that if any man have not the Spirit of Christ he is none of his. Romans 8:9. Unless ye be reprobates.

The word reprobate, in its theological sense, means one who is judicially abandoned to everlasting perdition. Such is obviously not its sense here, otherwise all those not now converted would perish forever. The word is to be taken in its ordinary meaning, disapproved, unworthy of approbation. Any person or thing which cannot stand the test is ajdo>kimov . Those therefore in whom Christ does not dwell cannot stand the test, and are proved to be Christians, if at all, only in name. 6. But I trust that ye shall know that we are not reprobates.

In v. 3 Paul had said that the Corinthians sought dokimh>n (evidence) that Christ was in him as an apostle. He exhorted them to seek evidence that he was in them as believers. If they should prove to be (ajdo>kimov ) without evidence, he was satisfied that they would find that he was not ajdo>kimov .

The dokimh> (or evidence) of Christ speaking in him which he proposed or threatened to give, was the exercise of the apostolic power which resulted from the indwelling of Christ, and therefore proved his presence. He was loath, however, to give that evidence; he would rather be (ajdo>kimov ) without that evidence; and he therefore adds, 7. Now I pray to God that ye do not evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.

Now I pray God that ye do no evil; that is, I pray that ye may not give occasion for me to give the evidence of Christ speaking in me, which I have threatened to give, in case of your continued disobedience. So far from desiring an opportunity of exhibiting my supernatural power, I earnestly desire that there may be no occasion for its exercise. The interpretation which Grotius, and after him Flatt, Billroth, and others give of this clause, ‘I pray God that I may do you no evil,’ is possible so far as the words are concerned, as poih~sai uJma~v kakoto do you evil , or, that you do evil . But to do evil is not to punish. And had Paul intended to say, ‘I pray God that I may not punish you,’ he certainly would have chosen some more suitable expression. Besides, poih~sai kakoye may do right ) in this same verse. Not that we should appear approved , etc. This and the following clause give the reason of the prayer just uttered. The negative statement of that reason comes first. He did not desire their good estate for the selfish reason that he might appear, i.e. stand forth apparent, as do>kimov (approved), as one concerning whom there could be no doubt that Christ dwelt in him. There were different kinds of evidence of the validity of Paul’s claims as a believer and as an apostle; his holy life and multiform labors; signs and wonders; the apostolic power with which he was clothed; his success in preaching, or the number and character of his converts. The good state of the Corinthian church was therefore an evidence that he was approved, i.e. could stand the test. This, however, as he says, was not the reason why he prayed that they might do no evil. That reason, as stated positively, was, that ye should do that which is honest . That is, it was their good, and not his own recognition, that he had at heart. Do what is honest , to< kalobeautiful, what is at once right and pleasing. Though we be as reprobates , ajdo>kimoi, without approbation .

Paul was earnestly desirous that the Corinthians should do what was right, although the consequence was that he should have no opportunity of giving that dokimh>n (evidence) of Christ speaking in him which he had threatened to give, and thus, in that respect, be ajdo>kimov , without evidence . There is such a play on words in this whole connection that the sense of the passage is much plainer in the Greek than it is in the English version. This view of the passage is simple and suited to the connection, and is commonly adopted. Calvin and others interpret it more generally and without specific reference to the connection. “Concerning myself,” he makes the apostle say, “I am not solicitous; I only fear lest ye should offend God. I am ready to appear as reprobate, if you are free of offense.

Reprobate, I mean, in the judgment of men, who often reject those who are worthy of special honor.” This is the general sense, but the peculiar coloring of the passage is thus lost. 8. For we can do nothing against the truth, but for the truth.

This verse is connected with the last clause of the preceding. ‘We shall, in one sense, be ajdo>kimoi (without evidence) if you do what is right, for we can do nothing against the truth, but are powerful only for the truth.’ That is, ‘We can exercise the apostolic and supernatural power which is the evidence of Christ speaking in us, only in behalf of the truth.’ By the truth is not to be understood moral excellence, or rectitude — a sense indeed which the word ajlh>qeia often has when antithetical to unrighteousness; nor does it mean judicial rectitude specifically, i.e. that standard to which a judge should be conformed, or, as Bengel explains it, “the exact authority to be exercised over the Corinthians;” but it means truth in its religious, scriptural sense; that revelation which God has made in his word as the rule of our faith and practice. This passage is of special interest as fixing the units of all ecclesiastical power, whether ordinary or miraculous. The decision of the apostle, if against the truth, availed nothing in the sight of God; the supernatural power with which he was invested forsook his arm, if raised against God’s own people. The promise of our Lord, that what the church binds on earth shall be bound in heaven, is limited by the condition that her decisions be in accordance with the truth. The doctrine of the extreme Romish party that acts of discipline are effectual in cutting off from the true church and the communion of God, even clave errante, i.e. when the church errs in her knowledge of the facts, is utterly inconsistent with Paul’s doctrine. He claimed no such power. 9. For we are glad, when we are weak, and ye are strong: and this also we wish,(even) your perfection.

If connected with the preceding clause the sense of this verse is, ‘We can act only for me truth, for we have no desire to exercise our power to punish; we are glad when we are weak.’ The meaning is better if this verse is regarded as co-ordinate with verse 8, and subordinate to v. 7. ‘We desire that you should do right, though we appear as ajdo>kimoi (without evidence), for we are glad when we are weak.’ That is, we are glad when we have no occasion to exercise or manifest our power to punish. This is evidently the sense in which the word weak is to be here taken. It does not mean weak in the estimation of men, that is, despised as unworthy of respect. And ye are strong, i.e. such as cannot be overcome. They were strong when they were good. Their goodness was a sure protection from the disciplinary power of the apostle. This also we wish, viz. your perfection. That is, we are not only glad when you are strong, but we pray for your complete establishment. Perfection, kata>rtisiv , from katarti>zw , in the sense to put in complete order. Paul prayed that they might be perfectly restored from the state of confusion, contention, and evil into which they had fallen. 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.

Therefore, i.e. because I desire your good, and because I prefer to appear ajdo>kimov , without proof, so far as the proof of my apostleship consists in the exercise of my power to punish. This is the reason why the apostle wrote these exhortations and warnings, lest being present I should use sharpness, i.e. be obliged to exercise severity in dealing with offenders.

The expression is ajpoto>mwv crh>swmai , where uJmi~n must be supplied, lest I should use you sharply.’ According to the power. The word is ejxousi>an , which includes the ideas of ability and authority of right. Paul was invested both with the authority to punish offenders and with the power to carry his judgments into effect. Which the Lord hath given me.

His authority was not self-assumed, and his power was not derived from himself. They were the gifts of the Lord, the only source of either in the church. The Lord is of course Christ, whose divine power and omnipresence are taken for granted. Paul everywhere as much assumes that the Lord Jesus is invested with divine attributes and entitled to divine worship, as God himself. Nothing can be more foreign to the whole spirit of the New Testament than the idea, that Christ, having finished his work on earth as a teacher and witness, has passed away so as to be no longer present with his people. The whole Scriptures, on the contrary, assume that he is everywhere present in knowledge and power, the source of all grace, strength and consolation, the object of the religious affections, and of the acts of religious worship. For edification, and not for destruction.

This not only expresses the design with which Paul was invested and endowed with apostolic power, but it teaches that the power itself could be exercised only for good. Christ would not sanction an unjust decision, or clothe the arm of man with supernatural power to inflict unmerited punishment. The apostles could not strike a saint with blindness nor deliver a child of God unto Satan. The church and its ministers are in the same predicament still. They are powerful only for good. Their mistaken decisions or unrighteous judgments are of no avail. They affect the standing of the true believer in the sight of God no more than the judgments of the Jewish synagogues when they cast out the early disciples as evil. Truth and holiness are a sure defense against all ecclesiastical power. No one can harm us, if we be followers of that which is good. Peter 3:13. 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.

The severe rebukes contained in the preceding chapters, are softened down by the parental and apostolic tone assumed in these concluding verses. He addresses them as brethren, members of the family of God and of the body of Christ. Farewell, cai>rete; literally, rejoice, or, joy to you. It is used often in salutations, as Hail! On account of what follows it is better to take it as an exhortation to spiritual joy. Rejoice, i.e. in the Lord. In Philippians 3:1 and 4:4 we have the same exhortation, cai>rete ejn kuri>w| . Joy in redemption, rejoicing in our union and communion with the Lord is one of our highest duties. Blessings so infinite as these should not be received with indifference. Joy is the atmosphere of heaven, and the more we have of it on earth, the more heavenly shall we be in character and temper. Be perfect, karti>zesqe , reform yourselves; correct the evils which prevail within and among you. Be of good comfort, parakalei~sqe, which may be rendered, exhort one another. This latter interpretation is perhaps preferable, because more distinct from the preceding command. The exhortation to rejoice includes that to be of good comfort. Be of one mind, to< aujto< fronei~te , be united in faith, in feeling, and in object. Cognate with this is the exhortation, Live in peace. One of the greatest evils prevailing in Corinth, as we learn from 1 Corinthians 1:10-12, was the contentions of the various parties into which the church was divided. And the God of love and peace, i.e. God is the author of love and of peace, shall be with you. The existence of love and peace is the condition of the presence of the God of peace. He withdraws the manifestations of his presence from the soul disturbed by angry passions, and from a community torn by dissensions. We have here the familiar Christian paradox. God’s presence produces love and peace, and we must have love and peace in order to have his presence. God gives what he commands. God gives, but we must cherish his gifts. His agency does not supersede ours, but mingles with it and becomes one with it in our consciousness. We work out our own salvation, while God works in us.

Our duty is to yield ourselves to the operation of God, and to exert our faculties as though the effect desired were in our own power and leave to his almighty, mystic co-operation its own gracious office. The man with the withered hand, did something when he stretched it forth, although the power to move was divinely given. It is vain for us to pray for the presence of the God of love and peace, unless we strive to free our hearts from all evil passions. Shall be with you; shall manifest his presence, his glory and his love. This gives perfect peace, and fills the soul with joy unspeakable and full of glory. It is the restoration of the original and normal relation between God and the soul, and secures at once its purification and blessedness. He who has the presence of God can feel no want. 12. Greet one another with a holy kiss.

The kiss was the expression of fellowship and affection. It was and is in the East the common mode of salutation among friends. A holy kiss, is a kiss which expresses Christian communion and love. It was the usage in Christian assemblies for the men to kiss the minister and each other, especially at the celebration of the Lord’s supper. It did not go out of use in the Western churches until about the thirteenth century, and is still observed among some eastern sects. It is not a command of perpetual obligation, as the spirit of the command is that Christians should express their mutual love in the way sanctioned by the age and community in which they live. 13. All the saints salute you.

The saints, in scriptural usage, are not those who are complete in glory, but believers, separated from the world, consecrated to God, and inwardly purified. This term, therefore, expresses the character and the relations, not of a class among God’s people, but of the disciples of Christ as such.

They are all, if sincere, separated from the world, distinguished from men of the world as to their objects of desire and pursuit, and as to the rules by which they are governed; they are consecrated to the service and worship of God, as a holy people; and they are cleansed from the guilt and controlling power of sin. They are therefore bound to live in accordance with this character. All the saints, i.e. all those in the place in which Paul then was. The communion of saints includes all believers who feel themselves to be one body in Christ. Salute you , that is, wish you salvation, which includes all good. 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.

This comprehensive benediction closes the epistle. It includes all the benefits of redemption. First, the grace, or favor, of the Lord Jesus Christ.

This is the theanthropical designation of our blessed Savior. It includes or indicates his divine nature, he is our Lord; his human nature, he is Jesus; his office, he is the Christ, the Messiah, the long-promised Redeemer. It is the favor, the unmerited love and all that springs from it, of this divine person clothed in our nature, and who as the theanthropos is invested with the office of Messiah, the headship over his own people and all power in heaven and earth, that the apostle invokes for all his believing readers.

Every one feels that this is precisely what he, as a guilty, polluted, helpless sinner, needs. If this glorious, mysteriously constituted, exalted Savior, Son of God and Son of man, makes us the objects of his favor, then is our present security and ultimate salvation rendered certain. The love of God. In one view the love of God to us is due to the grace and work of Christ. That is, the manifestation of that love in the pardon, sanctification and salvation of men, was conditional on the work of Christ. We are reconciled to God by the death of his Son. His death as a satisfaction for our sins was necessary in order to our being actually introduced into the fellowship of God and made partakers of his love. Therefore the apostle puts the grace of Christ before the love of God, as, in the sense mentioned, the necessary condition of its manifestation. And the communion (koinwni>a, the participation) of the Holy Ghost. The primary object of the death of Christ was the communication of the Holy Spirit. He redeemed us from the curse of the law, that we might receive the promise of the Spirit, Galatians 3:13,14. It is the gift of the Holy Ghost secured in the covenant of redemption by the death of Christ that applies to us the benefits of his mediation. As the gift of the Spirit is secured to all the people of God, they are koinwnoi> , joint partakers, of the Holy Ghost, and thereby made one body. This is the ground of the communion of saints in which the church universal professes her faith.