119.) with many tears; not that ye might be made sorry, but that ye might know the love which I have most abundantly (29.) towards you.

5 Now, if a certain person hath grieved ME, he hath not grieved me, except by a part of rou, that I may not lay a load on you all.

6 Sufficient for such an one is this punishment, which WAS INFLICTED by the greater number.

7 (5) So that, on the other hand, ye OUGHT more WILLINGLY to forgive1 and comfort him, lest such a one 2 should be swallowed up by excessive grief.

8 (A) Wherefore, I beseech you, publicly to confirm1 to him YOUR love.

·9 (rag, 91.) Besides, I wrote for this END also,

heart, on account of your misbehaviour, I wrote to you in the manner ye think severe, with many tears, not to afflict you, but that ye might know the exceeding great love which I have to you, by my earnestness to procure the amendment of the disobedient.

5 Now, if the incestuous person hath grieved me by persuading so many to countenance him, he hath not grieved me, except by misleading a part of you. This I mention, that

I

may not lay a load of accusation on you all indiscriminately, as having encouraged him in his crime.

6 And seeing he is now penitent, sufficient for such a person, both in degree and continuance, is this punishment which was inflicted on him, by the greater number.

7 So that on the other hand, ye ought more willingly to forgive and comfort this penitent sinner, by receiving him again into the church, lest he be driven to despair, by the excessive grief which the continuance of your sentence may occasion.

8 Wherefore, I beseech you publicly to confirm to him your love, by relaxing him from the sentence, and shewing him affection.

9 Besides, I wrote to excommunicate that person for this end also, that

public act of the brethren, assembled for the purpose.-St. Paul's conduct in this affair, is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought with joy to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin,

the proof of you, whether ye be obedient in all things.

10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it, in the person of Christ:

11 Lest Satan should

get an advantage of us: for we are not ignorant of his devices.

12 Furthermore, when I came to Troas to fireach Christ's gospel, and a door was opened unto me of the Lord,

13 I had no rest in my

spirit, because I found not
Titus my brother: but
taking my leave of them,

I went from thence into
Macedonia.

14 Now thanks be unto

God, which always causeth us to triumph in Christ, and maketh manifest the favour

ύμων, ει εις παντα ὑπήκοοι. εςε.

10 Ὦ δε τι χαρίζεσθε, και εγω και γαρ εγω ει τι κεχα ρισμαι, ᾧ κεχαρισμαι, δι' ύμας,

εν προσωπῳ Χριςου

11 Ίνα μη πλεονεκτηθώμεν ύπο του Σατανα· ου γαρ αυτου τα νοήματα αγνοούμεν.

12 Ελθών δε εις την Τρωάδα εις το ευαγγελιον του Χριςου, και θυρας μοι ανεωγμένης εν Κυρίῳ,

13 ουκ εσχηκα ανεσιν τῷ πνευματι μου, τῷ μη ἑυρειν με Τίτον τον αδελφον μου αλλα αποταξάμενος αυτοίς, εξήλθον εις Μακεδονίαν.

14 Τῳ δε Θεῷ χαρις τῷ παντοτε θριαμβεύοντι ἡμας εν τῷ Χριςῳ, και την οσμήν της

Ver. 11.1. That we may not be over-reached by Satan. The word πλε νεκτειν, properly signifies, plus justo possidere, to possess more than one is en titled to. But because persons of this description are commonly fraudulent, and unjust, and sometimes violent in their conduct, the word signifies to act fraudulently, unjustly, violently, chap. vii. 2. xii. 17. And πλεονεξία, the substantive, signifies a thing extorted, chap. ix. 5. See Ephes. iv. 19. note 2.

2. We are not ignorant of his devices. Here the apostle seems to give a caution against the principles which the Novatians afterwards espoused, who, on pretence of establishing discipline, and preserving the purity of the church, would not receive into their communion, those who had apostatized in times of persecution, however penitent they might be afterwards; a rule, which anciently occasioned much confusion, and even bloodshed, in the church.

Ver. 13.1. Taking leave of them. Αποταξάμενος αυτοις, literally giv ing them commands. But because persons who are about to leave their friends for some time, give their commands to them, the phrase is used for taking leave of, or bidding farewell to one's friends.

Ver. 14.-1. Causeth us to triumph with Christ. The original phrase graμCuevas pas, signifies Who carries us along in triumph with Christ. For the neuter verb is here used transitively. See Ess. iv. 7. This is an allusion

of his knowledge by us in γνώσεως αυτου φανερούντι δι' every place, ἡμων εν παντι τοπῳ.

15 For we are unto God

15 Ότι Χριςου ευωδία εσ

a sweet savour of Christ, μεν τῷ Θεῷ εν τοις σωζομε

in them that are saved, and in them that perish.

16 To the one we are

the savour of death unto

νοις και εν τοις απολλυμενοις

16 Οις μεν, οσμη θανατου εις θανατον· δις δε, οσμη death; and to the other ζωης εις ζωήν· και προς ταυ

the savour of life unto life: and who is sufficient for

these things?

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.

τα τις ἱκανος ;

17 Ου γαρ εσμεν, ὡς οι πολ λοι, καπηλευοντες τον λόγον του Θεου, αλλ' ὡς εξ ειλικρι νειας, αλλ' ὡς εκ Θεου, κατενωπιον του Θεον, εν Χριςῳ λαλουμεν.

to the custom of victorious generals, who in their triumphal processions, carried some of their relations with them in their chariot.

2. Diffuses the smell of the knowledge of him in every place. In triumphs, the streets through which the victorious general passed, were strewed with flowers, Ovid. Trist. iv. Eleg. 2. line 29. The people also were in use to throw flowers into the triumphal car, as it passed along. This, as all the other customs observed in triumphal processions, was derived, from the Greeks, who in that manner honoured the conquerors in the games, when they entered into their respective cities. Plutarch (Emil. p. 272.) tells us, that in triumphal processions, the streets were, θυμιαμάτων πληρεις, full of incense.

Ver. 16.1. Το these indeed, it is the smell of death, &c. All who are acquainted with ancient history, know that the captives of greatest note, followed the triumphal chariot in chains, and that some of them had their lives granted to them, others were put to death immediately after the procession ended. Wherefore to such, the smell of the flowers and of the incense with which the procession was accompanied, was, οσμη θανατε εις θάνατον, a deadly smell ending in their death. But to those captives who had their lives granted to them, this was, οσμη ζωής εις ζωήν, a smell of life ; a vivitying refreshing smell, which ended in life to them.

In allusion to the method of a triumph, the apostle represents Christ as a victorious general, riding in a triumphal procession through the world, attended by his apostles, prophets, evangelists, and other ministers of the gaspel, and followed by all the idolatrous nations as his captives. Among these the preachers of the gospel diffused the smell of the knowledge of Christ which to those who believed on him, was a vivifying smell, ending in life to

sis, diffuses the smell of the knowledge of him, 2 in every place.

15 For we are through God a fragrant smell of Christ, among the saved, and among the destroyed.

16 To these indeed WE ARE the smell of death, ENDING in death; but to the others, the smell of life ENDING in life and for these things who is fit? 2

17 (Tag, 98.) However, we are not like many who adulterate the word of God: but (s, 319.) really from sincerity, (anλ as) yea really from God, in the sight of God, we speak (ev, 168.) concerning Christ.

us diffuses the smell of the knowledge of Christ in every country; a smell more grateful to the mind, than the finest odour to the senses.

15 For by our preaching, we are through God, a fragrant smell of Christ as Saviour, both among the saved, and among the destroyed. See ver. 16. note 1.

16 To these, indeed, who are to be destroyed, this fragrant smell of Christ, is a deadly smell ending in their death, but to the others who are to be saved, it is a vivifying smell ending in their life. And for things so important, who, that considers them, can think himself fit ?

17 However, we are not like the false teacher and his associates, who adulterate the word of God, by mixing false doctrines with it, for the sake of gain. But really from sincerity, yea really by inspiration from God, in the presence of God, we speak concerning Christ.

them. But to the unbelievers, the smell of the knowledge of Christ, was a smell of death ending in death, if they continued in unbelief.

2. And for these things who is fit? This in the Vulgate version is, Et ad hæc quis tam idoneus, And for these things who is so fit? namely, as we. The Ethiopic version, and the Clermont, and St. Germain MSS, have here, iuras, thus fit, which Mill takes to be the true reading, because the apostle says, chap. iii. 5. Our fitness is from God; and because in ver. 17. of this chapter, he mentions as the reason of his fitness, we are not like others, who adulterate the word of God.

Ver. 17.-1. Like others, who adulterate the word of God. In the original it is xarnλsoves, treating as tavern-keepers, the word of God. Persons of that profession often adulterated their wine with water, that in selling it they might have the more profit. So Isaiah tells us, i. 22. LXX. Kaπnhos Tr Miogas TOY ONov idarı, Thy vintners mix the wine with water. By this metaphor, the best Greek writers represented the arts of Sophists, who to make gain of their lectures, mixed their doctrine with falsehoods, to render it acceptable to their disciples. The apostle used this metaphor, to shew that