2 Corinthians 1

2Co 1:1-24.

THE

HEADING;

PAUL'S

CONSOLATIONS IN

RECENT

TRIALS IN

ASIA;

HIS

SINCERITY TOWARDS THE

CORINTHIANS;

EXPLANATION OF

HIS

NOT

HAVING

VISITED

THEM AS

HE

HAD

PURPOSED.

1. Timothy our brother--When writing to Timothy himself,

he calls him "my son"

(1Ti 1:18).

Writing of him, "brother," and "my beloved son"

(1Co 4:17).

He had been sent before to Macedonia, and had met Paul at Philippi,

when the apostle passed over from Troas to Macedonia (compare

2Co 2:12, 13;

see on

1Co 16:10, 11).

in all Achaia--comprising Hellas and the Peloponnese. The Gentiles

themselves, and Annæus Gallio, the proconsul

(Ac 18:12-16),

strongly testified their disapproval of the accusation brought by the

Jews against Paul. Hence, the apostle was enabled to labor in the whole

province of Achaia with such success as to establish several churches

there

(1Th 1:8;

2Th 1:4),

where, writing from Corinth, he speaks of the "churches," namely, not

only the Corinthian, but others also--Athens, Cenchrea, and, perhaps,

Sicyon, Argos, &c. He addresses "the Church in Corinth,"

directly, and all "the saints" in the province,

indirectly. In

Ga 1:2

all the "churches" are addressed directly in the same

circular Epistle. Hence, here he does not say, all the churches,

but "all the saints."

3. This thanksgiving for his late deliverance forms a suitable

introduction for conciliating their favorable reception of his reasons

for not having fulfilled his promise of visiting them

(2Co 1:15-24).

Father of mercies--that is, the SOURCE of all mercies (compare

Jas 1:17;

Ro 12:1).

comfort--which flows from His "mercies" experienced. Like a true man

of faith, he mentions "mercies" and "comfort," before he proceeds to

speak of afflictions

(2Co 1:4-6).

The "tribulation" of believers is not inconsistent with God's mercy,

and does not beget in them suspicion of it; nay, in the end they feel

that He is "the God of ALL comfort," that is, who

imparts the only true and perfect comfort in every

instance

(Ps 146:3, 5, 8;

Jas 5:11).

4. us--idiomatic for me

(1Th 2:18).

that we may . . . comfort them which are in any trouble--Translate, as

the Greek is the same as before, "tribulation." The apostle lived,

not to himself, but to the Church; so, whatever graces God conferred on

him, he considered granted not for himself alone, but that he might have

the greater ability to help others

[CALVIN]. So participation in all the

afflictions of man peculiarly qualified Jesus to be man's comforter in

all his various afflictions

(Isa 50:4-6;

Heb 4:15).

5. sufferings--standing in contrast with "salvation"

(2Co 1:6);

as "tribulation" (distress of mind), with comfort or "consolation."

of Christ--Compare

Col 1:24.

The sufferings endured, whether by Himself, or by His Church,

with which He considers Himself identified

(Mt 25:40, 45;

Ac 9:4;

1Jo 4:17-21).

Christ calls His people's sufferings His own suffering: (1) because of

the sympathy and mystical union between Him and us

(Ro 8:17;

1Co 4:10);

(2) They are borne for His sake; (3) They tend to His glory

(Eph 4:1;

1Pe 4:14, 16).

abound in us--Greek, "abound unto us." The order of the

Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings

(plural) are many; but the consolation (though singular) swallows up

them all. Comfort preponderates in this Epistle above that in the first

Epistle, as now by the effect of the latter most of the Corinthians had

been much impressed.

6. we . . . afflicted . . . for your

consolation--exemplifying the communion of saints. Their hearts

were, so to speak, mirrors reflecting the likenesses of each other

(Php 2:26, 27)

[BENGEL]. Alike the afflictions and the

consolations of the apostle tend, as in him so in them, as having

communion with him, to their consolation

(2Co 1:4; 4:15).

The Greek for "afflicted" is the same as before, and ought to be

translated, "Whether we be in tribulation."

which is effectual--literally, "worketh effectually."

in the enduring, &c.--that is, in enabling you to endure "the same

sufferings which we also suffer." Here follows, in the oldest

manuscripts (not as English Version in the beginning of

2Co 1:7),

the clause, "And our hope is steadfast on your behalf."

7. so shall ye be--rather, "So are ye." He means,

there is a community of consolation, as of suffering, between me

and you.

8, 9. Referring to the imminent risk of life which he ran in Ephesus

(Ac 19:23-41)

when the whole multitude were wrought up to fury by Demetrius, on the

plea of Paul and his associates having assailed the religion of Diana

of Ephesus. The words

(2Co 1:9),

"we had the sentence of death in ourselves," mean, that he looked

upon himself as a man condemned to die [PALEY]. ALFORD thinks the danger at

Ephesus was comparatively so slight that it cannot be supposed to be

the subject of reference here, without exposing the apostle to a charge

of cowardice, very unlike his fearless character; hence, he supposes

Paul refers to some deadly sickness which he had suffered under

(2Co 1:9, 10).

But there is little doubt that, had Paul been found by the mob in the

excitement, he would have been torn in pieces; and probably, besides

what Luke in Acts records, there were other dangers of an equally

distressing kind, such as, "lyings in wait of the Jews"

(Ac 20:19),

his ceaseless foes. They, doubtless, had incited the multitude at

Ephesus

(Ac 19:9),

and were the chief of the "many adversaries" and "[wild] beasts," which

he had to fight with there

(1Co 15:32; 16:9).

His weak state of health at the time combined with all this to make him

regard himself as all but dead

(2Co 11:29; 12:10).

What makes my supposition probable is, that the very cause of his not

having visited Corinth directly as he had intended, and for which he

proceeds to apologize

(2Co 1:15-23),

was, that there might be time to see whether the evils arising there

not only from Greek, but from Jewish disturbers of the Church

(2Co 11:29),

would be checked by his first Epistle; there not being fully so was

what entailed on him the need of writing this second Epistle. His not

specifying this here expressly is just what we might expect in

the outset of this letter; towards the close, when he had won their

favorable hearing by a kindly and firm tone, he gives a more distinct

reference to Jewish agitators

(2Co 11:22).

above strength--that is, ordinary, natural powers of endurance.

despaired--as far as human help or hope from man was concerned. But

in respect to help from God we were "not in despair"

(2Co 4:8).

9. But--"Yea."

in God which raiseth the dead--We had so given up all thoughts

of life, that our only hope was fixed on the coming resurrection; so in

1Co 15:32

his hope of the resurrection was what buoyed him up in contending with

foes, savage as wild beasts. Here he touches only on the doctrine of

the resurrection, taking it for granted that its truth is admitted by

the Corinthians, and urging its bearing on their practice.

10. doth deliver--The oldest manuscripts read, "will deliver,"

namely, as regards immediately imminent dangers. "In whom we

trust that He will also (so the Greek) yet deliver us," refers

to the continuance of God's delivering help

hereafter.

11. helping together by prayer for us--rather, "helping together on

our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."

that for the gift, &c.--literally, "That on the part of many persons

the gift (literally, 'gift of grace'; the mercy) bestowed upon us by

means of (that is, through the prayers of) many may be offered thanks

for (may have thanks offered for it) on our behalf."

12. For--reason why he may confidently look for their prayers for him.

our rejoicing--Greek, "our glorying." Not that he glories in the

testimony of his conscience, as something to boast of; nay, this

testimony is itself the thing in which his glorying consists.

in simplicity--Most of the oldest manuscripts read, "in holiness."

English Version reading is perhaps a gloss from

Eph 6:5

[ALFORD].

Some of the oldest manuscripts and versions, however, support it.

godly sincerity--literally, "sincerity of God"; that is, sincerity

as in the presence of God

(1Co 5:8).

We glory in this in spite of all our adversities.

Sincerity in Greek implies the non-admixture of any

foreign element. He had no sinister or selfish aims (as some

insinuated) in failing to visit them as he had promised: such aims

belonged to his adversaries, not to him

(2Co 2:17).

"Fleshly wisdom" suggests tortuous and insincere courses; but the

"grace of God," which influenced him by God's gifts

(Ro 12:3; 15:15),

suggests holy straightforwardness and sincere faithfulness to promises

(2Co 1:17-20),

even as God is faithful to His promises. The prudence which subserves

selfish interests, or employs unchristian means, or relies on human

means more than on the Divine Spirit, is "fleshly wisdom."

in the world--even in relation to the world at large, which is full of

disingenuousness.

more abundantly to you-ward--

(2Co 2:4).

His greater love to them would lead him to manifest, especially to

them, proofs of his sincerity, which his less close connection with

the world did not admit of his exhibiting towards it.

13. We write none other things (in this Epistle) than what ye read

(in my former Epistle [BENGEL]; present, because the Epistle

continued still to be read in the Church as an apostolic rule).

CONYBEARE and

HOWSON think Paul had been suspected of writing privately

to some individuals in the Church in a different strain from that of his

public letters; and translates, "I write nothing else to you but what ye

read openly (the Greek meaning, 'ye read aloud,' namely,

when Paul's Epistles were publicly read in the congregation,

1Th 5:27);

yea, and what you acknowledge inwardly."

or acknowledge--Greek, "or even acknowledge." The Greek for

"read" and for "acknowledge" are words kindred in sound and root. I

would translate, "None other things than what ye know by reading (by

comparing my former Epistle with my present Epistle), or even know as a

matter of fact (namely, the consistency of my acts with my words)."

even to the end--of my life. Not excluding reference to

the day of the Lord (end of

2Co 1:14;

1Co 4:5).

14. in part--In contrast to "even to the end": the testimony

of his life was not yet completed [THEOPHYLACT and

BENGEL]. Rather, "in

part," that is, some of you, not all [GROTIUS,

ALFORD]. So in

2Co 2:5;

Ro 11:25.

The majority at Corinth had shown a willing compliance with Paul's

directions in the first Epistle: but some were still refractory. Hence

arises the difference of tone in different parts of this Epistle. See

Introduction.

your rejoicing--your subject of glorying or boast. "Are" (not

merely shall be) implies the present recognition of one another as a

subject of mutual glorying: that glorying being about to be

realized in its fulness "in the day (of the coming) of the Lord Jesus."

15. in this confidence--of my character for sincerity being

"acknowledged" by you

(2Co 1:12-14).

was minded--I was intending.

before--"to come unto you before" visiting Macedonia (where he

now was). Compare Note, see on

1Co 16:5;

also see on

1Co 4:18,

which, combined with the words here, implies that the insinuation of

some at Corinth, that he would not come at all, rested on the fact of

his having thus disappointed them. His change of intention, and

ultimate resolution of going through Macedonia first, took place before

his sending Timothy from Ephesus into Macedonia, and therefore

(1Co 4:17)

before his writing the first Epistle. Compare

Ac 19:21, 22

(the order there is "Macedonia and Achaia," not Achaia,

Macedonia);

Ac 20:1, 2.

that ye might have a second benefit--one in going to, the other in

returning from, Macedonia. The "benefit" of his visits consisted in the

grace and spiritual gifts which he was the means of imparting

(Ro 1:11, 12).

16. This intention of visiting them on the way to Macedonia, as

well as after having passed through it, must have reached the ears of

the Corinthians in some way or other--perhaps in the lost Epistle

(1Co 4:18; 5:9).

The sense comes out more clearly in the Greek order, "By you to

pass into Macedonia, and from Macedonia to come again unto you."

17. use lightness--Was I guilty of levity? namely, by promising more

than I performed.

or . . . according to the flesh, that with me there should

be yea, yea . . . nay, nay?--The "or" expresses a

different alternative: Did I act with levity, or (on the other hand) do

I purpose what I purpose like worldly (fleshly) men, so that my "yea"

must at all costs be yea, and my "nay" nay

[BENGEL,

WINER,

CALVIN],

(Mt 14:7, 9)?

The repetition of the "yea" and "nay" hardly agrees with ALFORD'S view, "What I purpose do I purpose according to

the changeable purposes of the fleshly (worldly) man, that there may be

with me the yea yea, and the nay nay (that is, both affirmation and

negation concerning the same thing)?" The repetition will thus stand

for the single yea and nay, as in

Mt 5:37;

Jas 5:12.

But the latter passage implies that the double "yea" here is not

equivalent to the single "yea": BENGEL'S view,

therefore, seems preferable.

18. He adds this lest they might think his DOCTRINE was changeable

like his purposes (the change in which he admitted in

2Co 1:17,

while denying that it was due to "lightness," and at the same time

implying that not to have changed, where there was good reason,

would have been to imitate the fleshly-minded who at all costs

obstinately hold to their purpose).

true--Greek, "faithful"

(1Co 1:9).

our word--the doctrine we preach.

was not--The oldest manuscripts read "is not."

yea and nay--that is, inconsistent with itself.

19. Proof of the unchangeableness of the doctrine from the

unchangeableness of the subject of it, namely, Jesus Christ. He is

called "the Son of God" to show the impossibility of change in One who

is co-equal with God himself (compare

1Sa 15:29;

Mal 3:6).

Silas

(Ac 15:22;

compare

1Pe 5:12).

in him was yea--Greek, "is made yea in Him"; that is, our

preaching of the Son of God is confirmed as true in Him (that is,

through Him; through the miracles wherewith He has confirmed our

preaching) [GROTIUS]; or rather, by the witness of the Spirit which He

has given

(2Co 1:21, 22)

and of which miracles were only one, and that a subordinate

manifestation.

20. Rather, How many soever be the promises of God, in Him is the "yea"

("faithfulness in His word": contrasted with the "yea and nay,"

2Co 1:19,

that is, inconstancy as to one's word).

and in him Amen--The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His

word, "wherefore through Him" is the immutable verification of it

("Amen"). As "yea" is His word, so "Amen" is His oath, which

makes our assurance of the fulfilment doubly sure. Compare "two

immutable things (namely, His word and His oath) in which it was

impossible for God to lie"

(Heb 6:18;

Re 3:14).

The whole range of Old Testament and New Testament promises are secure

in their fulfilment for us in Christ.

unto the glory of God by us--Greek, "for glory unto God by us"

(compare

2Co 4:15),

that is, by our ministerial labors; by us His promises, and His

unchangeable faithfulness to them, are proclaimed. CONYBEARE takes the "Amen" to be the Amen at the close of

thanksgiving: but then "by us" would have to mean what it cannot mean

here, "by us and you."

21. stablisheth us . . . in Christ--that is, in the faith of Christ--in

believing in Christ.

anointed us--As "Christ" is the "Anointed" (which His name means), so

"He hath anointed (Greek, "chrisas") us," ministers and

believing people alike, with the Spirit

(2Co 1:22;

1Jo 2:20, 27).

Hence we become "a sweet savor of Christ"

(2Co 2:15).

22. sealed--A seal is a token assuring the possession of property

to one; "sealed" here answers to "stablisheth us"

(2Co 1:21;

1Co 9:2).

the earnest of the Spirit--that is, the Spirit as the earnest (that is,

money given by a purchaser as a pledge for the full payment of the sum

promised). The Holy Spirit is given to the believer now as a first

instalment to assure him his full inheritance as a son of God shall be

his hereafter

(Eph 1:13, 14).

"Sealed with that Holy Spirit of promise which is the

earnest of our inheritance until the redemption of the purchased

possession"

(Ro 8:23).

The Spirit is the pledge of the fulfilment of "all the promises"

(2Co 1:20).

23. Moreover I--Greek, "But I (for my part)," in

contrast to GOD who hath assured us of His

promises being hereafter fulfilled certainly

(2Co 1:20-22).

call God--the all-knowing One, who avenges wilful unfaithfulness to

promises.

for a record upon my soul--As a witness as to the secret

purposes of my soul, and a witness against it, if I lie

(Mal 3:5).

to spare you--in order not to come in a rebuking spirit, as I should

have had to come to you, if I had come then.

I came not as yet--Greek, "no longer"; that is, I

gave up my purpose of then visiting Corinth. He wished to give them

time for repentance, that he might not have to use severity towards

them. Hence he sent Titus before him. Compare

2Co 10:10, 11,

which shows that his detractors represented him as threatening what he

had not courage to perform

(1Co 4:18, 19).

24. Not for that--that is, Not that. "Faith" is here emphatic. He

had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their

joy" (namely, in believing,

Ro 15:13;

Php 1:25).

The Greek is, "Not that we lord it over your faith." This

he adds to soften the magisterial tone of

2Co 1:23.

His desire is to cause them not sorrow

(2Co 2:1, 2),

but "joy." The Greek for "helpers" implies a mutual

leaning, one on the other, like the mutually supporting buttresses of a

sacred building. "By faith

(Ro 11:20)

ye stand"; therefore it is that I bestow such pains in "helping" your

faith, which is the source of all true "joy"

(Ro 15:13).

I want nothing more, not to lord it over your faith.