Some have argued from 2 Cor. 12:14;2 Cor 13:1, that Paul visited Corinth a third time (i.e., that on some unrecorded occasion he visited the city between what are usually called the first and second visits). But the passages referred to only indicate Paul's intention to visit Corinth (comp. 1 Cor. 16:5, where the Greek present tense denotes an intention), an intention which was in some way frustrated. We can hardly suppose that such a visit could have been made by the apostle without more distinct reference to it.

Corinthians, First Epistle to the - was written from Ephesus (1 Cor. 16:8) about the time of the Passover in the third year of the apostle's sojourn there ( Acts 19:10;Acts 20:31), and when he had formed the purpose to visit Macedonia, and then return to Corinth (probably A.D. 57).

The news which had reached him, however, from Corinth frustrated his plan. He had heard of the abuses and contentions that had arisen among them, first from Apollos ( Acts 19:1), and then from a letter they had written him on the subject, and also from some of the "household of Chloe," and from Stephanas and his two friends who had visited him (1 Cor. 1:11;1 Cor 16:17). Paul thereupon wrote this letter, for the purpose of checking the factious spirit and correcting the erroneous opinions that had sprung up among them, and remedying the many abuses and disorderly practices that prevailed. Titus and a brother whose name is not given were probably the bearers of the letter (2 Cor. 2:13;2 Cor 8:6,2 Cor. 2:16-18).

The epistle may be divided into four parts:

(1.) The apostle deals with the subject of the lamentable divisions and party strifes that had arisen among them (1 Cor. 1-4).

(2.) He next treats of certain cases of immorality that had become notorious among them. They had apparently set at nought the very first principles of morality (5; 6).

(3.) In the third part he discusses various questions of doctrine and of Christian ethics in reply to certain communications they had made to him. He especially rectifies certain flagrant abuses regarding the celebration of the Lord's supper (7-14).

(4.) The concluding part (15; 16) contains an elaborate defense of the doctrine of the resurrection of the dead, which had been called in question by some among them, followed by some general instructions, intimations, and greetings.

This epistle "shows the powerful self-control of the apostle in spite of his physical weakness, his distressed circumstances, his incessant troubles, and his emotional nature. It was written, he tells us, in bitter anguish, 'out of much affliction and pressure of heart...and with streaming eyes' (2 Cor. 2:4); yet he restrained the expression of his feelings, and wrote with a dignity and holy calm which he thought most calculated to win back his erring children. It gives a vivid picture of the early church...It entirely dissipates the dream that the apostolic church was in an exceptional condition of holiness of life or purity of doctrine." The apostle in this epistle unfolds and applies great principles fitted to guide the church of all ages in dealing with the same and kindred evils in whatever form they may appear.

This is one of the epistles the authenticity of which has never been called in question by critics of any school, so many and so conclusive are the evidences of its Pauline origin.

The subscription to this epistle states erroneously in the Authorized Version that it was written at Philippi. This error arose from a mistranslation of 1 Cor. 16:5, "For I do pass through Macedonia," which was interpreted as meaning, "I am passing through Macedonia." In 16:8 he declares his intention of remaining some time longer in Ephesus. After that, his purpose is to "pass through Macedonia."

Corinthians, Second Epistle to the - Shortly after writing his first letter to the Corinthians, Paul left Ephesus, where intense excitement had been aroused against him, the evidence of his great success, and proceeded to Macedonia. Pursuing the usual route, he reached Troas, the port of departure for Europe. Here he expected to meet with Titus, whom he had sent from Ephesus to Corinth, with tidings of the effects produced on the church there by the first epistle; but was disappointed (1 Cor. 16:9; 2 Cor. 1:8;2 Cor 2:12,2 Cor. 1:13). He then left Troas and proceeded to Macedonia; and at Philippi, where he tarried, he was soon joined by Titus (2 Cor. 7:6,2 Cor. 7:7), who brought him good news from Corinth, and also by Timothy. Under the influence of the feelings awakened in his mind by the favourable report which Titus brought back from Corinth, this second epistle was written. It was probably written at Philippi, or, as some think, Thessalonica, early in the year A.D. 58, and was sent to Corinth by Titus. This letter he addresses not only to the church in Corinth, but also to the saints in all Achaia, i.e., in Athens, Cenchrea, and other cities in Greece.

The contents of this epistle may be thus arranged:

(1.) Paul speaks of his spiritual labours and course of life, and expresses his warm affection toward the Corinthians (2 Cor. 1-7).

(2.) He gives specific directions regarding the collection that was to be made for their poor brethren in Judea (8; 9).

(3.) He defends his own apostolic claim (10-13), and justifies himself from the charges and insinuations of the false teacher and his adherents.

This epistle, it has been well said, shows the individuallity of the apostle more than any other. "Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal."--Lias, Second Corinthians.

Of the effects produced on the Corinthian church by this epistle we have no definite information. We know that Paul visited Corinth after he had written it ( Acts 20:2,Acts 20:3), and that on that occasion he tarried there for three months. In his letter to Rome, written at this time, he sent salutations from some of the principal members of the church to the Romans.

Cormorant - ( Lev. 11:17; Deut. 14:17), Heb. shalak, "plunging," or "darting down," (the Phalacrocorax carbo), ranked among the "unclean" birds; of the same family group as the pelican. It is a "plunging" bird, and is common on the coasts and the island seas of Palestine. Some think the Hebrew word should be rendered "gannet" (Sula bassana, "the solan goose"); others that it is the "tern" or "sea swallow," which also frequents the coasts of Palestine as well as the Sea of Galilee and the Jordan valley during several months of the year. But there is no reason to depart from the ordinary rendering.

In Isa. 34:11, Zeph. 2:14 (but in R.V., "pelican") the Hebrew word rendered by this name is ka'ath. It is translated "pelican" (q.v.) in Ps. 102:6. The word literally means the "vomiter," and the pelican is so called from its vomiting the shells and other things which it has voraciously swallowed. (See PELICAN.)

Corn - The word so rendered (dagan) in Gen. 27:28, Gen. 27:37, Num. 18:27, Deut. 28:51, Lam. 2:12, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24.

In Gen. 41:35, Gen. 41:49, Prov. 11:26, Joel 2:24 ("wheat"), the word thus translated (bar; i.e., "winnowed") means corn purified from chaff. With this corresponds the use of the word in the New Testament ( Matt. 3:12; Luke 3:17; Acts 7:12). In Ps. 65:13 it means "growing corn."

In Gen. 42:1, Gen. 42:2, Gen. 42:19, Josh. 9:14, Neh. 10:31 ("victuals"), the word (sheber; i.e., "broken," i.e., grist) denotes generally victuals, provisions, and corn as a principal article of food.

From the time of Solomon, corn began to be exported from Palestine ( Ezek. 27:17; Amos 8:5). "Plenty of corn" was a part of Issac's blessing conferred upon Jacob ( Gen. 27:28; comp. Ps. 65:13).

Cornelius - a centurion whose history is narrated in Acts 10. He was a "devout man," and like the centurion of Capernaum, believed in the God of Israel. His residence at Caesrea probably brought him into contact with Jews who communicated to him their expectations regarding the Messiah; and thus he was prepared to welcome the message Peter brought him. He became the first fruit of the Gentile world to Christ. He and his family were baptized and admitted into the Christian church ( Acts 10:1,Acts 10:44-48). (See CENTURION.)

Corner - The angle of a house ( Job 1:19) or a street ( Prov. 7:8). "Corners" in Neh. 9:22 denotes the various districts of the promised land allotted to the Israelites. In Num. 24:17, the "corners of Moab" denotes the whole land of Moab. The "corner of a field" ( Lev. 19:9;Lev 23:22) is its extreme part, which was not to be reaped. The Jews were prohibited from cutting the "corners," i.e., the extremities, of the hair and whiskers running round the ears ( Lev. 19:27;Lev 21:5). The "four corners of the earth" in Isa. 11:12 and Ezek. 7:2 denotes the whole land. The "corners of the streets" mentioned in Matt. 6:5 means the angles where streets meet so as to form a square or place of public resort.

The corner gate of Jerusalem (2 Kings 14:13; 2 Chr. 26:9) was on the north-west side of the city.

Corner-stone ( Job 38:6; Isa. 28:16), a block of great importance in binding together the sides of a building. The "head of the corner" ( Ps. 118:22,Ps. 118:23) denotes the coping, the "coign of vantage", i.e., the topstone of a building. But the word "corner stone" is sometimes used to denote some person of rank and importance ( Isa. 28:16). It is applied to our Lord, who was set in highest honour ( Matt. 21:42). He is also styled "the chief corner stone" ( Eph. 2:20; 1 Pet. 2:6-8). When Zechariah 1 Pet 10:4), speaking of Judah, says, "Out of him came forth the corner," he is probably to be understood as ultimately referring to the Messiah as the "corner stone." (See TEMPLE, SOLOMON'S .)

Cornet - Heb. shophar, "brightness," with reference to the clearness of its sound (1 Chr. 15:28; 2 Chr. 15:14; Ps. 98:6; Hos. 5:8). It is usually rendered in the Authorized Version "trumpet." It denotes the long and straight horn, about eighteen inches long. The words of Joel, "Blow the trumpet," literally, "Sound the cornet," refer to the festival which was the preparation for the day of Atonement. In Dan. 3:5, Dan. 3:7, Dan. 3:10, Dan. 3:15, the word (keren) so rendered is a curved horn. The word "cornet" in 2 Sam. 6:5 (Heb. mena'an'im, occurring only here) was some kind of instrument played by being shaken like the Egyptian sistrum, consisting of rings or bells hung loosely on iron rods.

Cotes - pens or enclosures for flocks (2 Chr. 32:28, "cotes for flocks;" R.V., "flocks in folds").

Cottage - (1.) A booth in a vineyard ( Isa. 1:8); a temporary shed covered with leaves or straw to shelter the watchman that kept the garden. These were slight fabrics, and were removed when no longer needed, or were left to be blown down in winter ( Job 27:18).

(2.) A lodging-place (rendered "lodge" in Isa. 1:8); a slighter structure than the "booth," as the cucumber patch is more temporary than a vineyard ( Isa. 24:20). It denotes a frail structure of boughs supported on a few poles, which is still in use in the East, or a hammock suspended between trees, in which the watchman was accustomed to sleep during summer.

(3.) In Zeph. 2:6 it is the rendering of the Hebrew keroth, which some suppose to denote rather "pits" (R.V. marg., "caves") or "wells of water," such as shepherds would sink.

Couch - ( Gen. 49:4; 1 Chr. 5:1; Job 7:13; Ps. 6:6, etc.), a seat for repose or rest. (See BED.)

Coulter - (1 Sam. 13:20,1 Sam. 13:21), an agricultural instrument, elsewhere called "ploughshare" ( Isa. 2:4; Micah 4:3; Joel 3:10). It was the facing-piece of a plough, analogous to the modern coulter.

Council - spoken of counsellors who sat in public trials with the governor of a province ( Acts 25:12).

The Jewish councils were the Sanhedrim, or supreme council of the nation, which had subordinate to it smaller tribunals (the "judgment," perhaps, in Matt. 5:21, Matt. 5:22) in the cities of Palestine ( Matt. 10:17; Mark 13:9). In the time of Christ the functions of the Sanhedrim were limited ( John 16:2; 2 Cor. 11:24). In Ps. 68:27 the word "council" means simply a company of persons. (R.V. marg., "company.")

In ecclesiastical history the word is used to denote an assembly of pastors or bishops for the discussion and regulation of church affairs. The first of these councils was that of the apostles and elders at Jerusalem, of which we have a detailed account in Acts 15.

Counsellor - an adviser ( Prov. 11:14;Prov 15:22), a king's state counsellor (2 Sam. 15:12). Used once of the Messiah ( Isa. 9:6). In Mark 15:43, Luke 23:50, the word probably means a member of the Jewish Sanhedrim.

Courses - When David was not permitted to build the temple, he proceeded, among the last acts of his life, with the assistance of Zadok and Ahimelech, to organize the priestly and musical services to be conducted in the house of God. (1.) He divided the priests into twenty-four courses (1 Chr. 24:1-19), sixteen being of the house of Eleazar and eight of that of Ithamar. Each course was under a head or chief, and ministered for a week, the order being determined by lot. (2.) The rest of the 38,000 Levites 1 Chr 23:4) were divided also into twenty-four courses, each to render some allotted service in public worship: 4,000 in twenty-four courses were set apart as singers and musicians under separate leaders (25); 4,000 as porters or keepers of the doors and gates of the sanctuary (26:1-19); and 6,000 as officers and judges to see to the administration of the law in all civil and ecclesiastical matters (20-32).

This arrangement was re-established by Hezekiah (2 Chr. 31:2); and afterwards the four sacerdotal courses which are said to have returned from the Captivity were re-divided into the original number of twenty-four by Ezra 2 Chr 6:18).

Court - the enclosure of the tabernacle ( Ex. 27:9-19;Ex 40:8), of the temple (1 Kings 6:36), of a prison ( Neh. 3:25), of a private house (2 Sam. 17:18), and of a king's palace (2 Kings 20:4).

Covenant - a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, Jer. 34:19).

The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, "covenant."

This word is used (1) of a covenant or compact between man and man ( Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, Josh. 9:15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction ( Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8). The marriage compact is called "the covenant of God" ( Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them ( Isa. 28:15,Isa. 28:18).

(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, "my covenant"). We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood ( Num. 25:12,Num. 25:13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai ( Ex. 34:27,Ex. 34:28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath ( Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's "counsel," "oath," "promise" ( Ps. 89:3,Ps. 89:4;Ps 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing ( Isa. 59:21; Jer. 31:33, Jer. 31:34).

The term covenant is also used to designate the regular succession of day and night ( Jer. 33:20), the Sabbath ( Ex. 31:16), circumcision ( Gen. 17:9,Gen. 17:10), and in general any ordinance of God ( Jer. 34:13,Jer. 34:14).

A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used ( Num. 18:19; Lev. 2:13; 2 Chr. 13:5).

COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity ( Rom. 5:12-19). (2.) The promise was "life" ( Matt. 19:16,Matt. 19:17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc. (4.) The penalty was death ( Gen. 2:16,Gen. 2:17).

This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.

The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant.

This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.

CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety ( John 17:4,John 17:6,John 17:9; Isa. 42:6; Ps. 89:3).

The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work ( Heb. 10:5; Isa. 42:1-7); (b) support in the work ( Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done ( Phil. 2:6-11), his investiture with universal dominion ( John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands ( Matt. 28:18; John 1:12; John 17:2; Acts 2:33), and in the final salvation of all his people ( Isa. 35:10;Isa 53:10,Isa. 35:11; Jer. 31:33; Titus 1:2). (2.) On the part of the Son the conditions were (a) his becoming incarnate ( Gal. 4:4,Gal. 4:5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law ( Ps. 40:8; Isa. 42:21; John 9:4, John 9:5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead.

Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; Heb 9:15; Heb 12:24, this title is given to Christ. (See DISPENSATION.)

Covering of the eyes - occurs only in Gen. 20:16. In the Revised Version the rendering is "it (i.e., Abimelech's present of 1,000 pieces of silver to Abraham) is for thee a covering of the eyes." This has been regarded as an implied advice to Sarah to conform to the custom of married women, and wear a complete veil, covering the eyes as well as the rest of the face.

Covetousness - a strong desire after the possession of worldly things ( Col. 3:5; Eph. 5:5; Heb. 13:5; 1 Tim. 6:9,1 Tim. 6:10; Matt. 6:20). It assumes sometimes the more aggravated form of avarice, which is the mark of cold-hearted worldliness.

Cow - A cow and her calf were not to be killed on the same day ( Lev. 22:28; Ex. 23:19; Deut. 22:6, Deut. 22:7). The reason for this enactment is not given. A state of great poverty is described in the words of Isa. 7:21-25, where, instead of possessing great resources, a man shall depend for the subsistence of himself and his family on what a single cow and two sheep could yield.

Crane - ( Isa. 38:14; Jer. 8:7). In both of these passages the Authorized Version has reversed the Hebrew order of the words. "Crane or swallow" should be "swallow or crane," as in the Revised Version. The rendering is there correct. The Hebrew for crane is 'agur, the Grus cincerea, a bird well known in Palestine. It is migratory, and is distinguished by its loud voice, its cry being hoarse and melancholy.

Creation - "In the beginning" God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead ( Gen. 1:1,Gen. 1:26); (2) to the Father (1 Cor. 8:6); (3) to the Son ( John 1:3; Col. 1:16, Col. 1:17); (4) to the Holy Spirit ( Gen. 1:2; Job 26:13; Ps. 104:30). The fact that he is the Creator distinguishes Jehovah as the true God ( Isa. 37:16;Isa 40:12,Isa. 37:13;Isa 54:5; Ps. 96:5; Jer. 10:11, Jer. 10:12). The one great end in the work of creation is the manifestation of the glory of the Creator ( Col. 1:16; Rev. 4:11; Rom. 11:36). God's works, equally with God's word, are a revelation from him; and between the teachings of the one and those of the other, when rightly understood, there can be no contradiction.

Traditions of the creation, disfigured by corruptions, are found among the records of ancient Eastern nations. (See ACCAD.) A peculiar interest belongs to the traditions of the Accadians, the primitive inhabitants of the plains of Lower Mesopotamia. These within the last few years have been brought to light in the tablets and cylinders which have been rescued from the long-buried palaces and temples of Assyria. They bear a remarkable resemblance to the record of Genesis.

Creature - denotes the whole creation in Rom. 8:39; Col. 1:15; Rev. 5:13; the whole human race in Mark 16:15; Rom. 8:19-22.

The living creatures in Ezek. 10:15, Ezek. 10:17, are imaginary beings, symbols of the Divine attributes and operations.

Crescens - increasing, probably one of the seventy disciples of Christ. He was one of Paul's assistants (2 Tim. 4:10), probably a Christian of Rome.

Crete - now called Candia, one of the largest islands in the Meditterranean, about 140 miles long and 35 broad. It was at one time a very prosperous and populous island, having a "hundred cities." The character of the people is described in Paul's quotation from "one of their own poets" (Epimenides) in his epistle to Titus: "The Cretans are alway liars, evil beasts, slow bellies" (Titus 1:12). Jews from Crete were in Jerusalem on the day of Pentecost (Acts 2:11). The island was visited by Paul on his voyage to Rome (Acts 27). Here Paul subsequently left Titus (1:5) "to ordain elders." Some have supposed that it was the original home of the Caphtorim (q.v.) or Philistines.

Crimson - See COLOUR.