Else when thou shalt bless with the spirit, how shall he that occupieth the room of the private person' say Amen at the giving of thanks, seeing he understandeth not what thou sayest? 18. I thank my God, I speak with tongues more than ye all: I thank my God, speaking in tongues more than ye all:8 31. For ye may all prophesy one by one, that all may learn, and all may be comforted. For ye may all prophesy 9 one by one, that all may learn and all may be helped.10 XV. 23. But every man in his own order; Christ the first fruits, afterward they that are Christ's at his coming. But each 11 in his own order; Christ the first fruits, afterward they that are Christ's at his coming. 24. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. Then cometh the end, when he shall deliver up the kingdom to God the Father; when he shall have destroyed 12 all rule and all authority and power. 7'ldirov, a private person, meaning here one who takes no particular part in the matter in hand.-Conybeare and Howson. The Authorized Version leads us to think that the Apostle was thanking God for his gift of tongues. The gift was not the subject, but the instrument of his thanksgiving. 9 To "prophesy," in Scripture, means not merely to foretel future events, but to preach, and to expound the Word of God. The latter meanings are the true ones here. At Acts xv. 32, Judas and Silas are called "prophets" when speaking the sense of the Church at Jerusalem. 10 See note on John xiv. 16. 11 The order is not among different men, but between Christ and His people. 12 The same verb is found in the original here as in the 26th 31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. I protest by the boasting concerning you which I have in Christ Jesus our Lord, I die daily. 32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? If (to speak after the manner of men) I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? 34. Awake to righteousness and sin not; for some have not the knowledge of God: &c. Awake at once from your intoxication,1 as you ought, and sin not; for some have not the knowledge of God: &c. 41. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. There is one glory of the sun, and another glory of the moon, and another glory of the stars: nay, one star differeth from another star in glory. XVI. 5. Now I will come unto you, when I shall pass through Macedonia; for I do pass through Macedonia: Now I will come to you, when I have passed3 through a verse, and it introduces strange ambiguity to give two different renderings of it. 1'Εκνήψατε means cease to be drunken, and the aorist marks the quickness of the action, in contrast with sin not (μὴ ἁμαρ τάνετε) which is present to mark the endurance of the practice. 2 This is the right translation of yáp here. The word "nay," or in older English, "yea," has the force of this is not all, for, or, not only so, but. 'AXXά, "but," is frequently, and rightly, rendered by our translators thus. See 1 Cor. iv. 3; and 2 Cor. vii. 11. The similar force in yap they have here overlooked. 3 Διέλθω. The Authorized Version would lead any one to suppose that Corinth was in Macedonia. Macedonia; for I am intending to pass through Macedonia: The first epistle to the Corinthians was written from Philippi by Stephanas,* &c. THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS. FOR I. 12. OR our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards. For our rejoicing is this, the testimony of our conscience, that with honest purpose and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our manner of living in the world, and more abundantly to you-wards. 19. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy was not yea and nay, but in him was yea. 4 See note on Rom. xvi. ¶ 5 Απλότητι means with a direct and honest purpose. 6" Conversation," in Scripture, means manner of living, especially in our social relations. 7 The same person mentioned in the first verse as Timothy. It is certainly curious to meet an English and a Latin form of the same word within a few verses of each other. D 23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. But I for my part1 call God for a record upon my soul, that to spare you I gave up my visit to Corinth. II. 1, 2, 3, 4.3 5. But if any one have caused grief, he hath not grieved me, but in part; that I may not overcharge you all. But if a certain one has caused grief, he has not grieved me, but in part (that I may not press too heavily on all) you. 6. Sufficient to such a man is this punishment, which was inflicted of many. Sufficient to such a man is this punishment, inflicted by the majority.5 14. Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. But thanks be unto God, who always leads us captive in Christ's triumph,6 and maketh manifest the savour of his knowledge by us in every place. 1 'Eyú is emphatic. 2 Ουκέτι ἦλθον. The Authorized Version would require οὔπω. 3 The first four verses of this chapter are a continuation of what the Apostle began from the 23rd verse of the last chapter to say concerning his journey to Corinth, and should be added to that chapter. 4 Tiç does not mean any one, but a certain one, mentioned 1 Cor. v. 1 as having committed incest. The change in the latter portion of this verse is on the authority of Conybeare and Howson. 5 Ὑπὸ τῶν πλειόνων. 6 Θριαμβεύειν means to lead a man as a captive in a triumphal procession ; θριαμβεύειν ἐν Χριστῷ means to lead captive in a triumph over the enemies of Christ. The metaphor is taken from the triumphal procession of a victorious general. God is celebrating his victory over his enemies, and Paul (before an enemy of the gospel) is now a captive following in the train, and scattering incense as it proceeds. To those captives who were put to death at the close the incense was 66 a savour, of death unto death," but to 15. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish : For we are unto God a sweet savour of Christ, in them that are in the way to obtain salvation, and in them that are in the way to perish :7 17. For we are not as many which corrupt the word of God; but as of sincerity, but as of God, in the sight of God speak we in Christ. For we are not as most3 which make a9 traffic of the word of God; but as of sincerity, but as of God, speak we in Christ. III. 6. Who also hath made us able ministers of the New Testament; &c. 10 [Who also hath fitted us to be ministers of the new covenant;11 &c. 11. For if that which is done away was glorious, much more that which remaineth is glorious. For if that which is abolished was abolished by glory, much more that which remaineth remaineth in glory.12 those who were spared it was 9 Καπηλέυοντες means priImarily selling by retail as a tavern-keeper; afterwards it embraced the adulteration of what was sold. St. Paul's meaning in this verse is simply that he did not make the preaching of the Gospel a matter of traffic, a mere trade. 10 This verse commences a parenthesis which continues to the end of verse 5 of the next chapter. It contains within it two parentheses; one from verse 13 of this chapter to the end of it, which again contains verse 17 as another parenthesis. 11 See notes on the title New Testament, and on Heb. ix. 15, 18. To those notes I would append here a remark of Arch. bishop Whately's that testaments or wills, the Hebrews had none; since the Mosaic law disposed of a man's property at his death.-See Whately's Introductory Lessons on the History of Religious Worship, p. 114, note. 12 The words in the original plainly show that they ought to be translated thus. |