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would only have brought grief both to them and him. The delay has given them time to put right what was amiss in their Church, and has ensured a joyful time to them all when his visit is actually accomplished.

      There are some grammatical and historical difficulties here which claim attention. The most discussed is that of the first verse: what is the precise meaning of τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν? There is no doubt that this is the correct order of the words, and just as little, I think, that the natural meaning is that Paul had once visited Corinth in grief, and was resolved not to repeat such a visit. So the words are taken by Meyer, Hofmann, Schmiedel, and others. The visit in question cannot have been that on occasion of which the Church was founded; and as the connexion between this passage and the last chapter of the First Epistle is as close as can be conceived (see the Introduction), it cannot have fallen between the two: the only other supposition is, that it took place before the First Epistle was written. This is the opinion of Lightfoot, Meyer, and Weiss; and it is not fatal to it that no such visit is mentioned elsewhere —e. g., in the book of Acts. Still, the interpretation is not essential; and if we can get over chap. xiii. 2, it is quite possible to agree with Heinrici that Paul had only been in Corinth once, and that what he means in ver. 1 here is: "I determined not to carry out my purpose of revisiting you, in sorrow."

      There is a difficulty of another sort in ver. 2. One's first thought is to read καὶ τίς ὁ εὐφραίνων με κ.τ.λ., as a real singular, with a reference, intelligible though indefinite, to the notorious but penitent sinner of Corinth. "I vex you, I grant it; but where does my joy come from – the joy without which I am resolved not to visit you – except from one who is vexed by me?" The bad man's repentance had made Paul glad, and there is a worthy considerateness in this indefinite way of designating him. This interpretation has commended itself to so sound a judge as Bengel, and though more recent scholars reject it with practical unanimity, it is difficult to be sure that it is wrong. The alternative is to generalise the τίς, and make the question mean: "If I vex you, where can I find joy? All my joy is in you, and to see you grieved leaves me absolutely joyless."

      A third difficulty is the reference of ἔγραψα τοῦτο αὐτὸ in ver. 3. Language very similar is found in ver. 9 (εἰς τοῦτο γὰρ καὶ ἔγραψα), and again in chap. vii. 8-12 (ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ). It is very natural to think here of our First Epistle. It served the purpose contemplated by the letter here described; it told of Paul's change of purpose; it warned the Corinthians to rectify what was amiss, and so to order their affairs that he might come, not with a rod, but in love and in the spirit of meekness; or, as he says here, not to have sorrow, but, what he was entitled to, joy from his visit. All that is alleged against this is that our First Epistle does not suit the description given of the writing in ver. 4: "out of much affliction and anguish of heart I wrote unto you with many tears." But when those parts of the First Epistle are read, in which St. Paul is not answering questions submitted to him by the Church, but writing out of his heart upon its spiritual condition, this will appear a dubious assertion. What a pain must have been at his heart, when such passionate words broke from him as these: "Is Christ divided? Was Paul crucified for you? – What is Apollos, and what is Paul? – With me it is a very little thing to be judged by you. – Though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I begot you through the Gospel. – I will know, not the speech of them that are puffed up, but the power." Not to speak of the fifth and sixth chapters, words like these justify us in supposing that the First Epistle may be, and in all probability is, meant.13

      Putting these details aside, as of mainly historical interest, let us look rather at the spirit of this passage. It reveals, more clearly perhaps than any passage in the New Testament, the essential qualification of the Christian minister – a heart pledged to his brethren in the love of Christ. That is the only possible basis of an authority which can plead its own and its Master's cause against the aberrations of spiritual liberty, and there is always both room and need for it in the Church. Certainly it is the hardest of all authorities to win, and the costliest to maintain, and therefore substitutes for it are innumerable. The poorest are those that are merely official, where a minister appeals to his standing as a member of a separate order, and expects men to reverence that. If this was once possible in Christendom, if it is still possible where men secretly wish to shunt their spiritual responsibilities upon others, it is not possible where emancipation has been grasped either in an anarchic or in a Christian spirit. Let the great idea of liberty, and of all that is cognate with liberty, once dawn upon their souls, and men will never sink again to the recognition of anything as an authority that does not attest itself in a purely spiritual way. "Orders" will mean nothing to them but an arrogant unreality, which in the name of all that is free and Christian they are bound to contemn. It will be the same, too, with any authority which has merely an intellectual basis. A professional education, even in theology, gives no man authority to meddle with another in his character as a Christian. The University and the Divinity Schools can confer no competence here. Nothing that distinguishes a man from his fellows, nothing in virtue of which he takes a place of superiority apart: on the contrary, that love only which makes him entirely one with them in Jesus Christ, can ever entitle him to interpose. If their joy is his joy; if to grieve them, even for their good, is his grief; if the cloud and sunshine of their lives cast their darkness and their light immediately upon him; if he shrinks from the faintest approach to self-assertion, yet would sacrifice anything to perfect their joy in the Lord, – then he is in the true apostolical succession; and whatever authority may rightly be exercised, where the freedom of the spirit is the law, may rightly be exercised by him. What is required of Christian workers in every degree – of ministers and teachers, of parents and friends, of all Christian people with the cause of Christ at heart – is a greater expenditure of soul on their work. Here is a whole paragraph of St. Paul, made up almost entirely of "grief" and "joy"; what depth of feeling lies behind it! If this is alien to us in our work for Christ, we need not wonder that our work does not tell.

      And if this is true generally, it is especially true when the work we have to do is that of rebuking sin. There are few things which try men, and show what spirit they are of, more searchingly than this. We like to be on God's side, and to show our zeal for Him, and we are far too ready to put all our bad passions at His service. But these are a gift which He declines. Our wrath does not work His righteousness – a lesson that even good men, of a kind, are very slow to learn. To denounce sin, and to declaim about it, is the easiest and cheapest thing in the world: one could not do less where sin is concerned, unless he did nothing at all. Yet how common denunciation is. It seems almost to be taken for granted as the natural and praiseworthy mode of dealing with evil. People assail the faults of the community, or even of their brethren in the Church, with violence, with temper, with the tone, often, of injured innocence. They think that when they do so they are doing God service; but surely we should have learned by this time that nothing could be so unlike God, so unfaithful and preposterous as a testimony for Him. God Himself overcomes evil with good; Christ vanquishes the sin of the world by taking the burden of it on Himself; and if we wish to have part in the same work, there is only the same method open to us. Depend upon it, we shall not make others weep for that for which we have not wept; we shall not make that touch the hearts of others which has not first touched our own. That is the law which God has established in the world; He submitted to it Himself in the person of His Son, and He requires us to submit to it. Paul was certainly a very fiery man; he could explode, or flame up, with far more effect than most people; yet it was not there that his great strength lay. It was in the passionate tenderness that checked that vehement temper, and made the once haughty spirit say what he says here: "Out of much affliction and anguish of heart, I wrote unto you with many tears, not that you might be grieved, but that you might know the love which I have more abundantly toward you." In words like these the very spirit speaks which is God's power to subdue and save the sinful.

      It is worth dwelling upon this, because it is so fundamental, and yet so slowly learned. Even Christian ministers, who ought to know the mind of Christ, almost universally, at least in the beginning of their work, when

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