Genuineness and Authenticity of the Epistle
BISHOP CHARLES J. ELLICOTT, D. D.—The Second Epistle to the Corinthians was written a few months after the First, in the same year, viz.: 58. The genuineness and authenticity of this Epistle are supported by the most decided external testimony. See Irenæ. Hær., III., 7; Athenagoras de Resurr., c. 18; Clem. Alex. Strom., III., 94; Tertull. de Pudicit., c. 13.—Smith's Dict. of Bible, p. 496.
CHARLES ANTHON, LL. D.—Achaia was a province of Greece, and comprehended that part of the country lying between Thessaly and the southern part of the Peloponnesus. Classical Dictionary.
BISHOP CHARLES J. ELLICOTT, D. D.—This epistle was written a few months subsequently to the First Epistle to the Corinthians, or in the autumn of A. D. 58.—Smith's Dict. of Bible, p. 496.
Savor of Life and of Death
2 Cor. 14-16.—Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: to the one we are the savor of death unto death, and to the other the savor of life unto life.
ELSNER.—The apostle appears in these words to refer to the sacrifices and to the odors arising from the incense and flowers, which accompanied the triumphs of the Greeks and Romans; these might well be called "the savor of death " to those captives who, after forming part of the procession, were led away to execution, and a "savor of life" to those more fortunate ones who at the close were pardoned and set at liberty.—Note, In loco.
PLUTARCH.—At the triumph of Æmilius the temples were set open and adorned with garlands, and the streets were filled with the smoke of incense.— Æmil c. 32.
CICERO.—Those who have triumphs, and who on that account keep the generals of the enemy alive a longer time, in order that, while they are led in triumph, the Roman people may enjoy a noble spectacle and behold the fruits of victory; nevertheless, when they begin to turn their chariot from the Forum towards the Capitol, order them to be taken back to prison, and the same day brings to the conquerors the end of their authority, and to the conquered the end of their lives.—In Verr., VI., c. 30.
EPICTETUS.—Are all hearers benefited by what they hear? or will you find some benefited and some injured? Both. Then those who hear prudently are benefited, and those who hear unskillfully are hurt? It is so.—Epict., lib. ii., c. 24.
The Earthly and the Heavenly House
ADDISON.—
Whence this pleasing hope, this fond desire,
This longing after immortality?
Or, whence this secret dread and inward horror
Of falling into naught? Why shrinks the soul
Back on herself, and startles at destruction?
'Tis the Divinity that stirs within us:
'Tis heaven itself that points out an hereafter,
And intimates eternity to man.
The soul, secured in her existence, smiles
At the drawn dagger, and defies its point.
The stars shall fade away, the sun himself
Grow dim with age, and nature sink in years:
But thou shalt flourish in immortal youth,
Unhurt, amidst the war of elements,
The wreck of matter, and the crush of worlds.
This Tabernacle
SENECA.—Nature hath enchained me with this heavy load of flesh. Must I die? Then I shall be no more sick or bound; I shall feel the stroke of death no more.—Epist., 24.
CICERO.—When we are emancipated from the binds of the body, then indeed we shall begin to live; for this present life is really death.—Tusc., I., 31.
PLUTARCH.—My soul seemeth to vaticinate and presage its approaching dismission from its prison.—Sympos., II., 27.
Straitened
EPICTETUS.—We squeeze ourselves, we straiten ourselves; that is, our own principles straiten us.—Epic., I., 25.
Christ and Belial
QUINTILIAN.—Virtue can have no fellowship with wickedness in the same breast.—Quint., XII., 1.
Christian Liberality
LUCIAN.—Whenever any cunning impostor applies to them (the Christians), who understands the proper trick, he finds it an easy matter to lead these simple people by the nose, and very soon to become a rich man at their expenses—De Mort. Pereg., c. 73.
PLINY.—The gods are not dissatisfied when they are worshipped by everyone to the best of his ability.—Hist. Nat., lib. i., dedicat.
ARISTOTLE.—The liberal man gives freely and without grudging, and from the pure love of what is beautiful and virtuous. He will give and spend on things on which he ought, and as much as he ought; and will act thus willingly aid with pleasure.—Eth., IV., 1.
The Perils of Paul
2 Cor. 11:2626In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; (2 Corinthians 11:26).—In journeyings often, in perils of waters, in perils of robbers.
DR. JOHN SAUL HOWSON.—Perils of rivers and perils of robbers—these words express the very dangers which St. Paul would be most likely to encounter on his journey from Perga in Pamphylia to Antioch in Pisidia. The lawless and marauding habits of the population of those mountains which separate the table-land in the interior of Asia Minor from the plains on the south coast, were notorious in all parts of ancient history. Strabo uses the same strong language both of the Isaurians and of their neighbors the Pisidians, whose native fortresses were the barrier between Phrygia and Pamphylia. We have the same character of the latter of these robber tribes in Xenophon, who is the first to mention them.—" Perils of rivers,"—the rivers of Asia Minor, like all the rivers of the Levant, are liable to violent and sudden changes. And no district in Asia Minor is more singularly characterized by its "water-floods "than the mountainous tract of Pisidia, where rivers burst out at the bases of huge cliffs, or dash down wildly through narrow ravines. And it is an interesting fact, that Paul's name is still traditionally connected with one of them, as we learn from the information recently given to an English traveler by the Archbishop of Pisidia.—Life and Epists. of St. Paul, I., 162-164.
Caught up Into Paradise
2 Cor. 12:2-42I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. (2 Corinthians 12:2‑4).— I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth)... how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
LUCIAN.—I chanced to meet a certain bald-headed, long-nosed Galilean, who had mounted into the third heaven and had learned most excellent things. He renovated me by water, delivered me from the realms of ungodliness, and led me into the path of the blessed.—Philop., C. 1 2.
Prevalent Licentiousness
DR. JOHN SAUL HOWSON.—We have before mentioned the peculiar licentiousness of manners which prevailed at Corinth. So notorious was this, that it had actually passed into the vocabulary of the Greek tongues and the very word "to Corinthianize," meant "to play the wanton;" nay, the bad reputation of the city had become proverbial, even in foreign languages, and is immortalized by the Latin poets. Such being the habits in which many of the Corinthian converts had been educated, we cannot wonder if it proved most difficult to root out immorality from the rising church. The offenders against Christian chastity were exceedingly numerous at this period.—Life and Epists. of St. Paul, II., 27.'
Self-Examination
SENECA.—Examine well yourself: make different scrutinies and observations; but more especially consider this, whether you have made progress in philosophy, or in life itself-in knowledge or in practice.—Epist., 16.
Nothing Against the Truth
ARISTOTLE.—It may, perhaps, seem better, and even necessary for the sake of the truth, to oppose the opinions even of our friends; for both being dear to us it is right to give the preference to truth.— Eth., I., 6.
EPICTETUS.—I cannot, when I see one thing to be the principal and most excellent, declare another thing to be so, in order to gain favor.—Epict., II, 23.