Commentary on 2 Corinthians 1, Commentary · Commentary on verse 1
2 Cor. 1. 1.
Paul an Apostle of Jesus Christ by the Will of God, and Timothy our Brother, unto the Church of God which is at Corinth, with all the Saints which are in all Achaia: Grace be to you, and Peace from God our Father, and from the Lord Jesus Christ.
THe Preface to this Epistle is the same with other Prefaces. Our blessed Apostle had written a sharp Epistle to the Corinthians, especially reproving their tolerating of the incestuous person: that, his first Epistle took effect, though not so much as he desired, yet it prevailed so far with them, that they excommunicated the incestuous person, and likewise reformed divers abuses. Yet notwithstanding, it being a proud, factious, rich City, where there was confluence of many Nations, being an excellent Port, and Mart-Town; there were many proud, insolent teachers, which thought basely of St. Paul; and thereupon he writes this second Epistle: the scope whereof is
partly
Apologetical.
Exhortatorie.
Apologetical, to defend himself.
Exhortatorie, to instruct them in several duties: as we shall see in the passages of it.
The general scope of it is this, to shew, That the Ministerial labour is not in vain in the Lord. The fruit of the first Epistle to the Corinthians is seen in this second, the first Epistle took effect. Therefore we should not be discouraged, neither we that are Ministers of the Church, or those that are Ministers in their own families, as every man should be; be not discouraged at unlikelihood, there is alway some successe to encourage us, though not so much as we look for in this world: because there is a reprobate Generation that are alway set upon Cavilling, and opposing, yet some successe there will be, as there was here.
A second thing in general out of the whole scope is this: to teach us to vindicate our credit, when the truth may be wounded through us; as the Apostle stands here upon his reputation, and labours to free, and to clear himself from all imputations: but especially he doth this by his life; for that is the best Apology. But because that would not serve, it would not speak loud enough, therefore he makes an excellent apology, in this Epistle. But to come to the particulars.
Paul an Apostle of Jesus Christ, by the will of God, and Timothy our Brother.
THis Chapter is Apologetical, especially after the Preface. He stands in defence of himself against the imputations: First, that he was a man neglected of God, he was so persecuted, and oppressed with so many afflictions. And the second is the imputation of inconstancie, that he came not to them when he had made a promise to come. This Chapter is especially in defence of these two.
In an excellent heavenly wisdome, he turnes off the imputation of afflictions, and inverts the imputation the clean contrary way: and he begins with thanksgiving, Blessed be God the Father of our Lord Jesus Christ, the Father of mercies, the God of all comfort, who hath comforted us in all our tribulations. As if God had done him a great favour in them, as we shall see when we come to those words.
For the Preface, it is common with all his Epistles, therefore we make it not a principal part of the Chapter: yet because these Prefaces have the seeds of the Gospel in them, the seeds of heavenly comfort, and doctrine, I will speak something of it.
Here is
An Inscription, and
A Salutation.
In the Inscription, there are the parties from whom this Epistle was written, Paul an Apostle of Jesus Christ, by the will of God, and Timothy our Brother. And the persons to whom, To the Church of God at Corinth, and all the Saints in Achaia.
The Salutation, Grace, and Peace; in the form of a blessing, Grace, and Peace.
From whom; From God the Father, and from our Lord Jesus Christ.
Paul an Apostle, &c.
In this inscription he sets down his office, an Apostle, and an Apostle of Jesus Christ. How Apostles differ from other Ministers, it is an ordinary point. St. Paul was called to be an Apostle by Christ himself, in 1 Cor. 9. 1. Am I not an Apostle? have I not seen Christ? It was the priviledge of the Apostles to see Christ, they were taught immediately by Christ; and they had a general commission to teach all; and they had extraordinary gifts. All these were in St. Paul eminently. And this was his prerogative, that he was chosen by Christ in heaven, in glory: the other were chosen by Christ when he was in abasement, in a state of humiliation; Paul an Apostle of Jesus Christ.
By the will of God.
By the appointment of God, by the designment of Christ For every man in his particular calling is placed in it by the will of God. St. Paul saith, he was an Apostle by the will of God, not by the will of man. This is the same word, as is in the beginning of the Epistle to the Philippians.
In a word, it teacheth us this first Observation, That we should think our selves in our standings and callings, to be there by the will of God.
And therefore should serve him, by whose will we are placed in that standing. Let every man consider, who placed me here? God; if a hair cannot fall from my head without his providence, much lesse can the disposing of my calling which is a greater matter: therefore I will seek his glory, and frame my self and courses answerable to the will of him, by whose will I am in this place.
Men have not their callings, onelyonly to get riches, and to get preferment, those are base ends of their own to serve themselves. God placeth us in our particular callings, not to serve our selves, but to serve him: and he will cast in those riches, honour, preferment, dignity, and esteem, so much as is fit for us in the serving of him in our places.
The other party in the inscription, from whom the Epistle is, is,
Timothy our Brother.
HE sends his Epistle from Timothy as well as from himself. This he doth, to win the more acceptance among the Corinthians, by the consent of so blessed a man as Timothy was, who was an Evangelist; Unitie by consent is stronger. And there is a natural weaknesse in men to regard the consent and authority of others, more then the things themselves. And indeed, if God himself in heavenly love and mercy condescend to help our weaknesse, much more should all that are led by the Spirit of God. We are subject to call in question the truths of God, therefore he helps us with Sacraments, and with other means and allurements: and although that be truth that he saith, yet because he would undermine our distrustful dispositions by all means, he useth those courses. So S. Paul, that they might respect what he wrote the more, as from a joynt spirit, he writes, Paul, and Timothy our Brother.
It was an argument of much modestie, and humility in this blessed Apostle, that he would not of himself seem (as it were) to monopolize their respect, as if all should look to him, but he joyns Timothy with him: so great an Apostle joynes an inferiour.
There is a spirit of singularity in many, they will seem to do all themselves, and carry all themselves before them, and they will not speak the truths that others have spoken before them without some disdain. As a proud Critick said, I would they had never been men that spake our things before we were, that we might have had all the credit of it. Oh, no; those that are led with the Spirit of God, they are content in modestie, and humility, to have others joyned with them; and they know it is available for others likewise, they will respect the truth the more.
And thus far we yield to the Papists, when we speak of this, whether the Church can give authority to the Word of God, or no. In regard of us, the Church hath some power, in regard of our weaknesse: but what is that power? It is an inducing power, an alluring power, a propounding power, to propound the mysteries of salvation: but the inward work, the convincing power is from the Evidence of the Spirit of God, and from the Scripture it self. All that the Church doth, is to move, to induce, and to propound this, quoad nos, it hath some power in the hearts of men.
The Church thus far gives authority to the Scriptures in the hearts of men; though it be an improper phrase to say it gives authority: for, as the men said to the woman of Samaria, Now we believe it our selves, not because thou toldest us, &c. The Church allures us to respect the Scriptures: but then there is an inward Power, an inward Majestie in the Scriptures, and that bears down all before it.
Again, here is a ground, why St. Paul alledged humane authority sometimes in his Epistles, and in his dealing with men: because he was to deal with men that would be shamed the more with them. Any thing that may strengthen the truth in regard of the weaknesse of those with whom we have to deal, may be used in a heavenly policy; One of your own Prophets, saith St. Paul, Tit. 1. towards the end. And so in the Acts of the Apostles, he quotes a saying out of an Atheist.
Timothy our Brother.
Brother, he means not only by Grace but by calling: As we know in the Law, and other professions, those of the same profession are called before Brethren: So Timothy was St. Pauls Brother, not only by Grace, but by calling; and two bonds binde stronger. Here is a treble bond, Nature, Grace, Calling. They were men, they were fellow Christians, and they were teachers of the Gospel; therefore he saith Timothy our Brother. Timothy was an Evangelist, yet notwithstanding it was a greater honour to him to be a Brother to St. Paul, then to be an Evangelist; an Hypocrite may be an Evangelist: but a true Brother of St. Paul none but a true Christian can be. All Christians are Brethren: It is a word that levels all; for it takes down the Mountains, and fills up the Vallies; the greatest men in the World, the mountains, if they be Christians, they are Brethren to the lowest; and it fills up the Vallies, the lowest, if they be Christians, are Brethren to the Highest: howsoever in worldly respects they cease in death, as personal differences, and differences in calling, they all cease in death. All are Brethren, therefore he useth it for great respect. St Paul was a great Apostle: Timothy an inferiour man, yet both Brethren: Timothy our Brother.
To the Church of God at Corinth.
VVE have seen the persons from whom; Paul and Timothy; Now here are the persons to whom, To the Church of God at Corinth. Corinth was a very wicked City: as where there is a great confluence of many people, there is a contagion of many sins of the people; and yet notwithstanding in this Corinth, there was a Church. For as Christ saith, No man can come to me, except my Father draw him: so where the Father will draw, who can draw back? Even in Corinth God hath his Church: he raiseth up a generation of men, a Church, which is a company of creatures differing as much from the common, as men do from Beasts. And yet such is the Power and Efficacy of the blessed Gospel of Salvation, having the Spirit of God accompanying it, that even in Corinth, a wretched City, this Word, and this Spirit, raised up a company of men, called here by the name of a Church, and Saints. And such power indeed hath the Word of God with the Spirit, not only in wicked places, but in our wicked hearts too.
Let a man have a world of wickednesse in him, and let him come, and present himself meekly and constantly to the means of Salvation, and God in time by his Spirit will raise a new frame of grace in his heart, he will make a new Creation. As at the first he created all out of nothing, order out of confusion: so, out of the heart, which is nothing but a Chaos of confusion, of blindnesse, and darknesse and terror: (there is a world of confusion in the heart of man) God by his creating Word (for his Word of the Gospel is creating, as well as his Word was at the first in the creation of the World; it hath a creating Power) he raiseth an excellent frame in the heart of a man, he scatters his natural blindnesse, he sets in order his natural confusion, that a man becomes a new creature, and an heire of a new World.
Let no people despair, nor no person; for God hath his Church in Corinth.
But what is become of this Church now? Why alas, it is under the slavery of the Turks, it is under miserable captivity at this day. At the first, Corinth was overthrown by Numeus a Roman Captain, for the abusing the Roman Ambassadors; it was ruinated for the unfit carriage to the Ambassadors, who would not suffer themselves to be contemned, nor the Majestie of the Roman Empire. But Augustus Caesar afterwards repaired it. And now for neglecting of Gods Ambassadors, the Preachers of the Gospel, it is under another misery, but Spiritual, it is under the bondage (I say) of that Tyrant.
What is become of Rome, that glorious City? It is now the habitation of Devils, a cage of unclean birds. What is become of those glorious Churches, which St. John wrote those Epistles to in his Revelation? and which St. Paul wrote unto? Alas they are gone, the Gospel is now come into the Western parts. And shall we think all shall be safe with us, as the Jewes did, crying, the Temple of the Lord, the Temple of the Lord? Jer. 7. No, No, unlesse we respect Christs blessed Gospel of Salvation, except we bring forth fruits worthy of it, except we maintain and defend it, and think it our honour and our crown, and be zealous for it: if we suffer the insolent enemies of it to grow as vipers in the very bosom of the Church, what is like to become of us? If there were no forraign Enemies to invade us, we would let slip the glorious Gospel of Salvation. God will not suffer this indignity, to this blessed Jewel his truth, he will not suffer the Doctine of the Gospel to be so disrespected. You see the fearful example of the Church of Corinth. Let those whom it may concern, that have any advantage and authority, let them put in for Gods cause, put in for the Gospel; labour to propagate, and to derive this blessed truth we enjoy to posterity, by suppressing as much as they may the underminers of it. It is an acceptable service. To the Church of God at Corinth.
And all the Saints in Achaia.
COrinth was the City, Achaia, the country wherein Corinth was. There were then Saints, holy men in all Achaia. And St. Paul writes to (All) Saints, to weak Saints, to strong Saints, to rich Saints, to poor Saints; because every Saint hath somewhat that is lovely, and respective in them, somewhat to be respected. The least grace deserves respect from the greatest Apostle. And all have one head, all have one hope of Glory, all are redeemed with the same precious blood of Christ (and so I might run on) The many priviledges agree to all. Therefore all should have place in our respect. To (all) Saints; that the least should not think themselves undervalued: weaknesse is most of all subject to complayning if it be disrespected: Therefore in heavenly wisdom and prudence the Apostle puts in (All) Saints. In all Achaia whatsoever. Besides the mother City, the Metropolis of that Country, which was Corinth, there were Saints scattered. God in heavenly wisdome scatters his Saints. As seed, when it is scattered God scatters his Saints, why?in the ground it doth more good, then when it is on heaps in the barn: so God scatters his Saints as Jewels, as the lights of the World: here he will have one to shine and there another; here he will have one fruitful to condemne the wicked world where they are, and by their good example, and their heavenly and fruitful conversation, to draw out of the wicked estate of nature those with whom they are; Therefore he will have them scattered here, and there, not onelyonly at Corinth, but Saints in all Achaia, besides scattered in other places.
But we must know (by the way) that these Saints had reference to some particular Church: for though it be sufficient to make a Christian to have union with Christ: there is the main, the head: yet notwithstanding, he must be a branch, he must be a member of some particular Congregation; therefore we have it in Act. 4. God added to the Church such as should be saved. Those that are added to salvation must be added to the Church; a man must be a member of some particular Church. So though these were scattered, they were members of some Church. Gods children are as stones in some building, and there is an influence of Grace comes from Christ the Head to every particular member, as it is in the body: God quickens not stragling members, that have no reference to any particular Church; that I note by the way. To the Church of God at Corinth, and all the Saints in Achaia.
Saints.
The Apostle calls them Saints; all believers are called Saints. Are they Quest.so? are all in the visible Church Saints? Yes, say some, and therefore they say that our Church is not a true visible Church, because many of them are not Saints, say some that went out from among us.
I Answer, all are, or should be Saints: St. Paul wrote here to those that Answ.were sacramental Saints, and such as by outward covenant and profession were Saints: not that they were all of them inwardly so: but all should be so done: he calls them so to put them in mind of their duty. To cleare this point a little. Sometimes the Church of God in the Scripture hath its The Church hath its name sometimes. 1. from the mixture in it.name from the commixtion of good and bad in it, so it is called a field where there is a mixture of good and bad seed: so it is called a house wherein there are vessels of honour, and vessels of dishonour: because there is such a mixture in the visible Church. Sometimes the Church hath the name from the better part, and so it is the Spouse of Christ, the love of Christ, 2. from the better part.a peculiar people, a holy nation, and Saints, as it is here. Not that all are so, but it hath the denomination from the better part: all should be so, and the best are so, and it is sufficient that the denomination of a company be from the better part. As we say of Gold Oare, though there be much earth mixed with it, yet in regard of the better part, we call it Gold: we give it that name: so in regard that the best are Saints, and that all should be so, therefore he calls them all Saints: should all in the visible Church be Saints by profession, and by Sacrament? should all that are Baptized, and receive the Communion enter into a profession of sanctity? What say you then to a prophane atheistical Generation, that forsooth make a shew of holinesse; and therefore we must look for none of them? I say all prophane Prophane men Hypocrits.persons are grosse Hypocrites; why? for, are you members of the Church, or no? yes, will every one say, will you make me an Infidel? will you make me a Pagan? Well, take your own word then, what is it to be a member of the Church but to be a Saint? Must thou be a Saint? doth not thy profession as thou art a member bind thee to be a Saint? In Baptisme, was not thy promise to renounce the Divel, the World, & the flesh? In renewing thy covenant in the Communion, dost not thou purpose to cleave to God in all things? Thou that takest liberty therefore in the Church of God under the profession of Religion to live as a libertine, thou art a grosse Hypocrite, and this aggravates thy sin, and makes it worse then a Pagans. Thou which art in the bosome of the Church, in the Kingdom of Saints, as it is in Dan. 7.Dan. 7. the people of the Saints of the most high: the people of God in the Church wherein thou art a professed member: and yet doest thou take liberty grosly to offend God?
What doth make a Saint?Quest.
In a word, to the constitution of a true Saint, there isAns. To make a St. there must be.
A
Separation.
Dedication.
Qualification.
Conversation.
There is a separation presently, when a man is a Saint, he is separate from 1. a Separation.the confused company of the world, from the Kingdom of Satan. Therefore those that have all companies alike, that carry themselves indifferently in all companies, as men that professe a kind of Civility, that are taken up with the complement of the times; men that learn the language of the times, that are for all sorts, they know not what belongs to the high profession of Christianity.
There is a due to all I confesse, there is a benevolence, and a beneficence to all: but there is a kind of complacencie, a sweet familiarity, and amity which should be reserved to a few, onelyonly to those in whom we see the evidences, and signs of Grace: If there be not a separation in respect of Grace, there is no holinesse at all: a Saint must be separated. Not locally, but in regard of amitie, in regard of intimate friendship. As we see it is in outward things, in some of our houses; there is a Court where all come, poor and rich; and there is the house where those of nearer acquaintance come: and then there is the innermost Roome, the Closet, where onelyonly our selves, and those which are nearest to us come: So it is in the passages of the soul, there are some remote courtesies that come from us, as men, to all, be they what they will: there are other respects, to others, that are nearer, that we admit nearer, that are of better quality: and there are other that are nearest of all, that we admit even into the closet of our hearts, and those are they with whom we hope to have communion for ever in heaven; the blessed people of God termed here Saints. It is an evidence of our translation from a cursed estate to a better, when we love such; hereby we know (saith St. John) that we are translated from death to life, because we love the bretheren. There must be a separation.
And withal, there must be a dedication of our selves to the service of 2. Dedication.God. A Christian when he knowes himself by the word of truth, and by the work of the Spirit to be Gods Child, he dedicates himself to better services then before, he thinks himself too good, he thinks too highly of himself, to be a base blasphemer, or swearer, to be a filthy Person: he considers himself as the Temple of the Holy Ghost, and he useth himself to better purposes, to better studies, to do good.
And then with Dedication; there is an inward Qualification, to inable him 3. Qualification.with light never to forget the Image of God. Herein this Saint-ship stands especially in this inward Qualification, whereby we resemble Christ the King of Saints. All our sanctification comes from him: as Aarons. oyntment went down from his head to his beard, and so to his skirts: so all our sanctification is from Christ. Every Saint is qualified from the Spirit of Christ: of his fulnesse we receive this inward qualification, that we have another judgment of things then this world hath, what is good, and what is bad; what is true, and what is false, what is comfortable, and what tends to discomfort. He hath another conceit of things, he hath another light then he had before, and then other carnal men have; he hath a heavenly light. He hath another Language, he gives himself to prayer, and to thanksgiving he is given to savoury discourse. He hath other courses in his particular calling, and in his general calling then other refuse company have, or then himself had before his calling: this is from his qualification.
And this Qualification, and Conversation go together: he hath a new 4. Conversation.conversation, he carries himself even like to him that hath called him out of darknesse into marvellous light. So, a true Saint, (as every professor of Religion ought to be) he is dedicate to God, and he is qualified in some degree as Christ was, by his holy Spirit; he is a new creature, he that is in Christ is a new creature; and he shewes this by his conversation, or else he is no Saint.
How shall we know a Saint from a meer civil man? (as there be many that live and d ie in that estate which is to be pittied: and one main end of Quest.our calling is not only to reduce prophane men to a better fashion of life: but to shew civil men their danger.)
A meer civil man lookes to the second table, he is smooth in his carriage and conversation with men: but negligent in his service to God. A civil Answ. Civil man, who?man he lookes to his outward carriage: but he makes no conscience of secret sins: he is not holy in all manner of conversation, as St. Peter saith, 1. Pet. 1. Be ye holy in all manner of conversation. In private, in publick, in your retired carriage: he makes no conscience of his thoughts, of his speeches, of all.
You may know an hypocrite so that carries himself smoothly, and acceptably in the eye of the World, but he makes no conscience of his thoughts, he makes no conscience of his affections, of his desires, of his lusts, and such things. He makes no conscience of lesser oathes, nor perhaps of rotten discourses: No, they are all for this, that they may passe in the World, that they may carry themselves with acceptance: as for what belongs to the New Creature, to Saints, they care not: for they have vain conceits of these, and judge them as hypocrites, because such a one knowes himself should be an hypocrite, if he should do otherwise then he doth, therefore he thinks that others that are above his pitch, are hypocrites; and and they make a shew of that that is not in them, because if he should make shew of that, his heart would tell him that he were an hypocrite.
A true Saint differs from an hypocrite in many respects; but in this one True Saint wherein different from an hypocrite.mainly, that a true Saint of God is altered in the inward frame and qualification of his soul, he is a new Creature, therefore, there is a spring of better thoughts, of better desires, of better aimes in him then in other men. And he labours more after the inward frame of his heart, then after his outward carriage: what he is ashamed to do, he is ashamed to think he is ashamed to lust after, what he desires to do, he desires to love in his heart, he labours that all may be true in the inward man: because grace (as well as nature) begins from the heart, from the inward parts.
An hypocrite never cares for that, all his care is for the outward parts, he Simile.is sale-work; so his carriage be acceptable to others, all his care is taken, he lives to the view, therefore he looks not to the substance, and the truth, but to the shadow and appearance.
Now I come to the Salutation it self.