Hansen Bible Study

Day 1329 of 1461 · 2030-08-21

2 Corinthians 1:1–24

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1Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the assembly of God which is at Corinth, with all the saints who are in the whole of Achaia:

2Grace to you and peace from God our Father and the Lord Jesus Christ.

3Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort;

4who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.

5For as the sufferings of Christ abound to us, even so our comfort also abounds through Christ.

6But if we are afflicted, it is for your comfort and salvation. If we are comforted, it is for your comfort, which produces in you the patient enduring of the same sufferings which we also suffer.

7Our hope for you is steadfast, knowing that, since you are partakers of the sufferings, so you are also of the comfort.

8For we don’t desire to have you uninformed, brothers, concerning our affliction which happened to us in Asia, that we were weighed down exceedingly, beyond our power, so much that we despaired even of life.

9Yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead,

10who delivered us out of so great a death, and does deliver; on whom we have set our hope that he will also still deliver us;

11you also helping together on our behalf by your supplication; that, for the gift given to us by means of many, thanks may be given by many persons on your behalf.

12For our boasting is this: the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God we behaved ourselves in the world, and more abundantly toward you.

13For we write no other things to you than what you read or even acknowledge, and I hope you will acknowledge to the end,

14as also you acknowledged us in part, that we are your boasting, even as you also are ours, in the day of our Lord Jesus.

15In this confidence, I was determined to come first to you, that you might have a second benefit,

16and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea.

17When I therefore was thus determined, did I show fickleness? Or the things that I purpose, do I purpose according to the flesh, that with me there should be the “Yes, yes” and the “No, no?”

18But as God is faithful, our word toward you was not “Yes and no.”

19For the Son of God, Jesus Christ, who was preached among you by us, by me, Silvanus, and Timothy, was not “Yes and no,” but in him is “Yes.”

20For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.

21Now he who establishes us with you in Christ and anointed us is God,

22who also sealed us, and gave us the down payment of the Spirit in our hearts.

23But I call God for a witness to my soul, that I didn’t come to Corinth to spare you.

24We don’t control your faith, but are fellow workers with you for your joy. For you stand firm in faith.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~900 words.

Matthew Henry. These two benefits are fitly joined together, because there is no good and lasting peace without true grace; and both of them come from God our Father, and from the Lord Jesus Christ, who is the procurer and dispenser of those benefits to fallen man, and is prayed to as God. The apostles met with many tribulations, but they found comfort in them all: their sufferings (which are called the sufferings of Christ, Co2 1:5, because Christ sympathized with his members when suffering for his sake) did abound, but their consolation by Christ did abound also. Note, (1.) What favours God bestows on us are intended not only to make us cheerful ourselves, but also that we may be useful to others. (2.) If we do imitate the faith and patience of good men in their afflictions, we may hope to partake of their consolations here and their salvation hereafter. He was not a man who seemed to be one thing and was another, but a man of sincerity. (3.) Concerning the principle they acted from in all their conversation, both in the world and towards these Corinthians; and that was not fleshly wisdom, nor carnal politics and worldly views, but it was the grace of God, a vital gracious principle in their hearts, that cometh from God, and tendeth to God.

Jamieson–Fausset–Brown. Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Rom 8:17; Co1 4:10); (2) They are borne for His sake; (3) They tend to His glory (Eph 4:1; Pe1 4:14, Pe1 4:16). 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. 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 Co2 1:7), the clause, "And our hope is steadfast on your behalf." 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." "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Rom 12:3; Rom 15:15), suggests holy straightforwardness and sincere faithfulness to promises (Co2 1:17-20), even as God is faithful to His promises.

John Calvin. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 3. Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: 1. Grace be to you and peace from God our Father, and from the Lord Jesus Christ. 2. But in the mean time believers are conformed to Christ, and bear about with them in their body his dying, that the life of Christ may one day be manifested in them. (2 Corinthians 4:10.) I speak of the afflictions which they endure for the testimony of Christ, (Revelation 1:9,) for although the Lord's chastisements, with which he chastises their sins, are beneficial to them, they are, nevertheless, not partakers, properly speaking, of Christ's sufferings, except in those cases in which they suffer on his account, as we find in 1 Peter 4:13. Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. 11.

C. H. Spurgeon, sermons. His people must suffer; therefore, expect it Christian; if thou art a child of God believe it, look for it, and when it comes, say, “Well suffering, I foresaw thee; thou art no stranger; I have looked for thee continually.” You cannot tell how much it will lighten your trials, if you await them with resignation. Even worldly men admit that there is something extremely comforting in the sacred Scriptures, and in our holy religion; I have even heard it said of some, that after they had, by their logic, as they thought, annihilated Christianity, and proved it to be untrue, they acknowledged that they had spoilt an excellently comforting delusion, and that they could almost sit down and weep to think it was not a reality. Our holy Apostle says “The sufferings of Christ abound in us.” Before we buckle on the Christian armour we ought to know what that service is which is expected of us. This is the Bethesda the house of mercy; this is the place where God designs to cheer thee, and to make thy distresses stay their never ceasing course; this is the spot where his children love to be found, because here they find consolation in the midst of tribulation, joy in their sorrows, and comfort in their afflictions.

Spurgeon on this passage

Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.

Consolation Proportionate to Spiritual Sufferings · 2 Corinthians 1:5

His people must suffer; therefore, expect it Christian; if thou art a child of God believe it, look for it, and when it comes, say, “Well suffering, I foresaw thee; thou art no stranger; I have looked for thee continually.” You cannot tell how much it will lighten your trials, if you await them with resignation. Even worldly men admit that there is something extremely comforting in the sacred Scriptures, and in our holy religion; I have even heard it said of some, that after they had, by their logic, as they thought, annihilated Christianity, and proved it to be untrue, they acknowledged that they had spoilt an excellently comforting delusion, and that they could almost sit down and weep to think it was not a reality. This is the Bethesda the house of mercy; this is the place where God designs to cheer thee, and to make thy distresses stay their never ceasing course; this is the spot where his children love to be found, because here they find consolation in the midst of tribulation, joy in their sorrows, and comfort in their afflictions.

Read the full sermon (No. 13, 1855)

Full commentary on this passage

Matthew Henry

chapter
After the introduction (Co2 1:1, Co2 1:2) the apostle begins with the narrative of his troubles and God's goodness, which he had met with in Asia, by way of thanksgiving to God (Co2 1:3-6), and for the edification of the Corinthians (Co2 1:7-11). Then he attests his and his fellow-labourers' integrity (Co2 1:12-14), and afterwards vindicates himself from the imputation of levity and inconstancy (Co2 1:15-24).

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1–2
This is the introduction to this epistle, in which we have, I. The inscription; and therein, 1. The person from whom it was sent, namely, Paul, who calls himself an apostle of Jesus Christ by the will of God. The apostleship itself was ordained by Jesus Christ, according to the will of God; and Paul was called to it by Jesus Christ, according to the will of God. He joins Timotheus with himself in writing this epistle; not because he needed his assistance, but that out of the mouth of two witnesses the word might be established; and this dignifying Timothy with the title of brother (either in the common faith, or in the work of the ministry) shows the humility of this great apostle, and his desire to recommend Timothy (though he was then a young man) to the esteem of the Corinthians, and give him a reputation among the churches. 2. The persons to whom this epistle was sent, namely, the church of God at Corinth: and not only to them, but also to all the saints in all Achaia, that is, to all the Christians who lived in the region round about. Note, In Christ Jesus no distinction is made between the inhabitants of city and country; all Achaia stands upon a level in his account. II. The salutation or apostolical benediction, which is the same as in his former epistle; and therein the apostle desires the two great and comprehensive blessings, grace and peace, for those Corinthians. These two benefits are fitly joined together, because there is no good and lasting peace without true grace; and both of them come from God our Father, and from the Lord Jesus Christ, who is the procurer and dispenser of those benefits to fallen man, and is prayed to as God.

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3–6
After the foregoing preface, the apostle begins with the narrative of God's goodness to him and his fellow-labourers in their manifold tribulations, which he speaks of by way of thanksgiving to God, and to advance the divine glory (Co2 1:3-6); and it is fit that in all things, and in the first place, God be glorified. Observe, I. The object of the apostle's thanksgiving, to whom he offers up blessing and praise, namely, the blessed God, who only is to be praised, whom he describes by several glorious and amiable titles. 1. The God and Father of our Lord Jesus Christ: ho Theos kai patēr kuriou hēmōn Iēsou Christou. God is the Father of Christ's divine nature by eternal generation, of his human nature by miraculous conception in the womb of the virgin, and of Christ as God-man, and our Redeemer, by covenant-relation, and in and through him as Mediator our God and our Father, Joh 20:17. In the Old Testament we often meet with this title, The God of Abraham, and of Isaac, and of Jacob, to denote God's covenant-relation to them and their seed; and in the New Testament God is styled the God and Father of our Lord Jesus Christ, to denote his covenant-relation to the Mediator and his spiritual seed. Gal 3:16. 2. The Father of mercies. There is a multitude of tender mercies in God essentially, and all mercies are from God originally: mercy in his genuine offspring and his delight. He delighteth in mercy, Mic 7:18. 3. The God of all comfort; from his proceedeth the COMFORTER, Joh 15:26. He giveth the earnest of the Spirit in our hearts, Co2 1:22. All our comforts come from God, and our sweetest comforts are in him. II. The reasons of the apostle's thanksgivings, which are these: - 1. The benefits that he himself and his companions had received from God; for God had comforted them in all their tribulations, Co2 1:4. In the world they had trouble, but in Christ they had peace. The apostles met with many tribulations, but they found comfort in them all: their sufferings (which are called the sufferings of Christ, Co2 1:5, because Christ sympathized with his members when suffering for his sake) did abound, but their consolation by Christ did abound also. Note, (1.) Then are we qualified to receive the comfort of God's mercies when we set ourselves to give him the glory of them. (2.) Then we speak best of God and his goodness when we speak from our own experience, and, in telling others, tell God also what he has done for our souls. 2. The advantage which others might receive; for God intended that they should be able to comfort others in trouble (Co2 1:4), by communicating to them their experiences of the divine goodness and mercy; and the sufferings of good men have a tendency to this good end (Co2 1:6) when they are endued with faith and patience. Note, (1.) What favours God bestows on us are intended not only to make us cheerful ourselves, but also that we may be useful to others. (2.) If we do imitate the faith and patience of good men in their afflictions, we may hope to partake of their consolations here and their salvation hereafter.

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7–11
In these verses the apostle speaks for the encouragement and edification of the Corinthians; and tells them (Co2 1:7) of his persuasion or stedfast hope that they should receive benefit by the troubles he and his companions in labour and travel had met with, that their faith should not be weakened, but their consolations increased. In order to this he tells them, 1. What their sufferings had been (Co2 1:8): We would not have you ignorant of our trouble. It was convenient for the churches to know what were the sufferings of their ministers. It is not certain what particular troubles in Asia are here referred to; whether the tumult raised by Demetrius at Ephesus, mentioned Acts 19, or the fight with beasts at Ephesus, mentioned in the former epistle (Co1 15:32), or some other trouble; for the apostle was in deaths often. This however is evident, that they were great tribulations. They were pushed out of measure, to a very extraordinary degree, above the common strength of men, or of ordinary Christians, to bear up under them, insomuch that they despaired even of life (Co2 1:8), and thought they should have been killed, or have fainted away and expired. 2. What they did in their distress: They trusted in God. And they were brought to this extremity in order that they should not trust in themselves but in God, Co2 1:9. Note, God often brings his people into great straits, that they may apprehend their own insufficiency to help themselves, and may be induced to place their trust and hope in his all-sufficiency. Our extremity is God's opportunity. In the mount will the Lord be seen; and we may safely trust in God, who raiseth the dead, Co2 1:9. God's raising the dead is a proof of his almighty power. He that can do this can do any thing, can do all things, and is worthy to be trusted in at all times. Abraham's faith fastened upon this instance of the divine power: He believed God who quickeneth the dead, Rom 4:17. If we should be brought so low as to despair even of life, yet we may then trust in God, who can bring back not only from the gates, but from the jaws, of death. 3. What the deliverance was that they had obtained; and this was seasonable and continued. Their hope and trust were not in vain, nor shall any who trust in him be ashamed. God had delivered them, and did still deliver them, Co2 1:10. Having obtained help of God, they continued to that day, Act 26:22. 4. What use they made of this deliverance: We trust that he will yet deliver us (Co2 1:10), that God will deliver to the end, and preserve to his heavenly kingdom. Note, Past experiences are great encouragements to faith and hope, and they lay great obligations to trust in God for time to come. We reproach our experiences if we distrust God in future straits, who hath delivered as in former troubles. David, even when a young man, and when he had but a small stock of experiences, argued after the manner of the apostle here, Sa1 17:37. 5. What was desired of the Corinthians upon this account: That they would help together by prayer for them (Co2 1:11), by social prayer, agreeing and joining together in prayer on their behalf. Note, our trusting in God must not supersede the use of any proper and appointed means; and prayer is one of those means. We should pray for ourselves and for one another. The apostle had himself a great interest in the throne of grace, yet he desires the help of others' prayers. If we thus help one another by our prayers, we may hope for an occasion of giving thanks by many for answer of prayer. And it is our duty not only to help one another with prayer, but in praise and thanksgiving, and thereby to make suitable returns for benefits received.

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12–14
The apostle in these verses attests their integrity by the sincerity of their conversation. This he does not in a way of boasting and vain-glory, but as one good reason for desiring the help of prayer, as well as for the more comfortably trusting in God (Heb 13:18), and for the necessary vindication of himself from the aspersions of some persons at Corinth, who reproached his person and questioned his apostleship. Here, I. He appeals to the testimony of conscience with rejoicing (Co2 1:12), in which observe, 1. The witness appealed to, namely, conscience, which is instead of a thousand witnesses. This God's deputy in the soul, and the voice of conscience is the voice of God. They rejoiced in the testimony of conscience, when their enemies reproached them, and were enraged against them. Note, The testimony of conscience for us, if that be right and upon good grounds, will be matter of rejoicing at all times and in all conditions. 2. The testimony this witness gave. And here take notice, Conscience witnessed, (1.) Concerning their conversation, their constant course and tenour of life: by that we may judge of ourselves, and not by this or that single act. (2.) Concerning the nature or manner of their conversation; that it was in simplicity and godly sincerity. This blessed apostle was a true Israelite, a man of plain dealing; you might know where to have him. He was not a man who seemed to be one thing and was another, but a man of sincerity. (3.) Concerning the principle they acted from in all their conversation, both in the world and towards these Corinthians; and that was not fleshly wisdom, nor carnal politics and worldly views, but it was the grace of God, a vital gracious principle in their hearts, that cometh from God, and tendeth to God. Then will our conversation be well ordered when we live and act under the influence and command of such a gracious principle in the heart. II. He appeals to the knowledge of the Corinthians with hope and confidence, Co2 1:13, Co2 1:14. Their conversation did in part fall under the observation of the Corinthians; and these knew how they behaved themselves, how holily, and justly, and unblamably; they never found any thing in them unbecoming an honest man. This they had acknowledged in part already, and he doubted not but they would still do so to the end, that is, that they would never have any good reason to think or say otherwise of him, but that he was an honest man. And so there would be mutual rejoicing in one another. We are your rejoicing, even as you also are ours in the day of the Lord Jesus. Note, It is happy when ministers and people do rejoice in each other here; and this joy will be complete in that day when the great Shepherd of the sheep shall appear.

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15–24
The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification, I. He avers the sincerity of his intention (Co2 1:15-17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (Co2 1:17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea (Co2 1:16), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, Co2 1:17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons. II. He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, Co2 1:18, Co2 1:19. For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, Co2 1:18, Our word towards you was not yea and nay), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea (Co2 1:19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, Co2 1:20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For, 1. They are the promises of the God of truth (Co2 1:20), of him that cannot lie, whose truth as well as mercy endureth for ever. 2. They are made in Christ Jesus (Co2 1:20), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb 7:22. 3. They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, Co2 1:21, Co2 1:22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and…

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John Calvin

1
2 Corinthians 1:1-5 1. Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: 1. Paulus Apostolus Iesu Christi per voluntatem Dei, et Timotheus frater, Ecclesiae Dei quae est Corinthi, cum sanctis omnibus qui sunt in tota Achaia: 2. Grace be to you and peace from God our Father, and from the Lord Jesus Christ. 2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo. 3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 3. Benedictus Deus, et Pater Domini nostri Iesu Christi, Pater misericordiarum, et Deus omnis consolationis, 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 4. Qui consolatur nos in omni tribulatione nostra, ut possimus consolari eos qui in omni tribulatione sunt, per consolationem qua consolatur nos Deus. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 5. Quia sicuti abundant passiones Christi in nos: ita per Christum abundat etiam consolatio nostra. 1. Paul an Apostle As to the reasons why he designates himself an Apostle of Christ, and adds that he has obtained this honor by the will of God, see the foregoing Epistle, where it has been observed that none are to be listened to but those, who have been sent by God, and speak from his mouth, and that, consequently, to secure authority for any one, two things are required -- a call, and fidelity on the part of the person who is called, in the execution of his office. [214] Both of these Paul claims for himself. The false apostles, it is true, do the same; but then, by usurping a title that does not belong to them, they gain nothing among the sons of God, who can with the utmost ease convict them of impertinence. Hence the mere name is not enough, if there be not the reality along with it, so that he who gives himself out as an Apostle must also show himself to be such by his work. To the Church of God We must always keep it in view, his recognising a Church to exist, where there was such a conflux of evils. For the faults of individuals do not prevent a society that has genuine marks of religion [215] from being recognised as a Church. [216] But what does he mean by the expression -- with all saints? Were those saints unconnected with the Church? I answer, that this phrase refers to believers, who were dispersed hither and thither, throughout various corners of the province -- it being likely, that in that greatly disturbed period, when the enemies of Christ were everywhere venting their rage, many were scattered abroad, who could not conveniently hold sacred assemblies. 3 Blessed be God He begins (as has been observed) with this thanksgiving -- partly for the purpose of extolling the goodness of God -- partly, with the view of animating the Corinthians by his example to the resolute endurance of persecutions; and partly, that he may magnify himself in a strain of pious glorying, in opposition to the malignant slanderings of the false apostles. For such is the depravity of the world, that it treats with derision martyrdoms, [217] which it ought to have held in admiration, and endeavours to find matter of reproach in the splendid trophies of the pious. [218] Blessed be God, says he. On what account? who comforteth us [219] -- the relative being used instead of the causal particle. [220] He had endured his tribulations with fortitude and alacrity: this fortitude he ascribes to God, because it was owing to support derived from his consolation that he had not fainted. He calls him the Father of our Lord Jesus Christ, and not without good reason, where blessings are treated of; for where Christ is not, there the beneficence of God is not. On the other hand, where Christ intervenes, by whom the whole family in heav…

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6
2 Corinthians 1:6-11 6. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. 6. Sive autem affligimur pro vestra consolatione et salute, [223] quae efficitur in tolerantia ipsarum passionum, quas et nos patimur: sive consolationem accipimus pro vestra consolatione et salute: 7. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. 7. Spes nostra firma est de vobis, [224] scientes, quod quemadmodum socii estis passionum, ita et consolationis. 8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: 8. Nolo enim vos nescire, fratres, de tribulatione nostra, quae accidit nobis in Asia: nempe quod praeter modum gravati fuerimus supra vires, ita ut de vita quoque anxii essemus. 9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: 9. Quin etiam [225] ipsi in nobis ipsis sententiam mortis acceperamus: ne confideremus in nobis, sed in Deo, qui ad vitam suscitat mortuos: 10. Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; 10. Qui ex tanta morte eripuit nos, et eripit, in quo spem fixam habemus, quod etiam posthaec eripiet; 11. Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. 11. Simul adiuvantibus et vobis per deprecationem pro nobis: ut donum, ex multis personis erga nos collatum, gratiarum actione per multos [226] celebretur pro nobis. 6. Whether we are afflicted. From the circumstance that before the clause our hope of you is steadfast, there is introduced the connecting particle and, Erasmus has conceived the idea, that some word must be understood to correspond with those words -- for your consolation and salvation -- in this way, whether we are afflicted, IT IS for your consolation. I think it, however, more probable, that the connecting particle and is used here as meaning: Thus also, or in both cases. He had already stated, that he received consolation in order that he might communicate it to others. Now he goes a step farther, and says, that he has a steadfast hope, that they would be partakers of the consolation Besides, some of the most ancient Greek manuscripts introduce immediately after the first clause this statement -- and our hope of you is steadfast. [227] This reading removes all ambiguity. For when it is introduced in the middle, we must necessarily refer it to the latter clause, equally as to the former. At the same time, if any one wishes to have a complete sentence in each clause, by supplying some verb, there will be no great harm in this, and there will be no great difference as to the meaning. For if you read it as one continued statement, you must, at the same time, explain the different parts in this manner -- that the Apostle is afflicted, and is refreshed with consolation for the advantage of the Corinthians; and that he entertains, therefore, the hope, [228] that they will be at length partakers of the same consolation, with what is in reserve for himself. For my own part, I have adopted the way that I have judged the more suitable. It is, however, to be observed, that the word afflicted here refers not merely to outward misery, but also to that of the mind, so as to correspond with the opposite term comforted. (parakaleisthai ) Thus the meaning is, that the person's mind is pressed down with anxiety from a feeling of misery. [229] What we render consolation, is in the Greek paraklesis, -- a term which signifies also exhortation. If, however, you understand that kind of consolation, by which a person's mind …

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2 Corinthians 1:12-14 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. 12. Nam gloriatio nostra haec est: testimonium conscientiae nostrae, quod in simplicitate et puritate [257] Dei, non in sapientia carnali, sed in gratia Dei versati sumus in mundo; abundantius autem erga vos. 13. For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; 13. Non enim alia scribimus vobis quam quae recognoscitis vel etiam agnoscitis: spero autem, quod usque in finem agnoscetis: 14. As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus. 14. Quemadmodum et agnovistis nos ex parte: siquidem gloriatio vestra sumus: sicuti et vos nostra in die Domini Iesu. 12. For our glorying is this. He assigns a reason why his preservation should be a subject of interest to all -- that he had conducted himself [258] among them all in simplicity and sincerity He deserved, therefore, to be dear to them, and it would have been very unfeeling not to be concerned in reference to such a servant of the Lord, that he might be long preserved for the benefit of the Church. "I have conducted myself before all in such a manner, that it is no wonder if I have the approbation and love of all good men." He takes occasion from this, however, for the sake of those to whom he was writing, to make a digression for the purpose of declaring his own integrity. As, however, it is not enough to be approved of by man's judgment, and as Paul himself was harassed by the unjust and malignant judgments of some, or rather by corrupt and blind attachments, [259] he adduces his own conscience as his witness -- which is all one as though he had cited God as a witness, or had made what he says matter of appeal to his tribunal. But how does Paul's glorying in his integrity comport with that statement, He that glorieth, let him glory in the Lord? (2 Corinthians 10:17.) Besides, who is so upright [260] as to dare to boast in the presence of God? In the first place, Paul does not oppose himself to God, as though he had anything that was his own, or that was from himself. Farther, he does not place the foundation of his salvation in that integrity to which he lays claim, nor does he make confidence in that the ground of his dependence. Lastly, he does not glory in God's gifts in such a way as not at the same time to render all the glory to him as their sole Author, and ascribe everything to him. [261] These three exceptions lay a foundation for every godly person glorying on good grounds in all God's benefits; while the wicked, on the other hand, cannot glory even in God, except on false and improper grounds. Let us therefore, first of all, acknowledge ourselves to be indebted to God for everything good that we possess, claiming no merit to ourselves. Secondly, let us hold fast this foundation -- that our dependence for salvation be grounded exclusively on the mercy of God. Lastly, let us repose ourselves [262] in the sole author of every blessing. Then in that there will be a pious [263] glorying in every kind of blessing. That in the simplicity [264] of God. He employs the expression simplicity of God here, in the same way as in Romans 3:23, the glory of God; and in John 12:43, the glory of God and of men. Those who love the glory of men, wish to appear something before men, or to stand well in the opinion of men. The glory of God is what a man has in the sight of God. Hence Paul does not reckon it enough to declare that his sincerity was perceived by men, but adds, that he was such in the sight of God. Eilikrineia (which I have rendered purity) is closely connected with simplicity; for it is an open and upright way of acting, such as makes a man's heart as it were transparen…

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2 Corinthians 1:15-20 15. And in this confidence I was minded to come unto you before, that ye might have a second benefit; 15. Et hac fiducia volui primum ad vos venire, ut secundam [273] gratiam haberetis, 16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. 16. Et per vos transire in Macedoniam: [274] et rursum e Macedonia venire ad vos, et a vobis deduci in Iudaeam. 17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 17. Hoc igitur quum animo propositum haberem, nuncubi levitate usus sum? aut quae cogito, secundum carnem cogito? ut sit apud me Etiam, etiam: et Non, non. 18. But as God is true, our word toward you was not yea and nay. 18. Fidelis Deus, quod sermo noster apud vos non fuit Etiam et non. 19. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. 19. Dei enim Filius Iesus Christus in vobis per nos praedicatus, per me, et Silvanum, et Timotheum, non fuit Etiam et non: sed Etiam fuit in ipso. 20. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 20. Quaecunque enim sunt Dei promissiones, in illo sunt Etiam: quare et per ipsum sit Amen Deo ad gloriam per nos. 15. In this confidence. After having given them reason to expect that he would come, he had subsequently changed his intention. This was made an occasion of calumny against him, as appears from the excuse that he brings forward. When he says that it was from relying on this confidence that he formed the purpose of coming to them, he indirectly throws the blame upon the Corinthians, inasmuch as they had, by their ingratitude, hindered, to some extent, his coming to them, by depriving him of that confidence. That ye might have a second benefit The first benefit had been this -- that he had devoted himself for the entire period of a year and six months (Acts 18:11) to the work of gaining them to the Lord; the second was their being confirmed, by means of his coming to them, in the faith which they had once received, and being stirred up by his sacred admonitions to make farther progress. Of this latter benefit the Corinthians had deprived themselves, inasmuch as they had not allowed the apostle to come to them. They were paying, therefore, the penalty of their own fault, and they had no ground for imputing any blame to Paul. If any one, however, prefers, with Chrysostom, to take charin (benefit) as used instead of karan, (joy,) I do not much object to it. [275] The former interpretation, however, is more simple. 17. Did I use fickleness? There are two things, more especially, that prevent the purposes of men from being carried into effect, or their promises from being faithfully performed. The one is that they make changes upon them almost every hour, and the other is that they are too rash in forming their plans. It is a sign of changeableness to purpose or promise what you almost immediately afterwards regret. With that fault Paul declares he had not been chargeable. "I have not," says he, "through fickleness drawn back from the promise that I made." He declares also that he had been on his guard against rashness and misdirected confidence; for such is the way in which I explain the expression -- purpose according to the flesh For it is, as I have stated, the common practice of men, as though they were not dependent on God's providence, and were not subject to his will, to determine rashly and presumptuously what they will do. Now God, with the view of punishing this presumption, defeats their plans, so as to prevent them from having a prosperous issue, and in many instances holds up themselves to ridicule. The expression, it is true, according to the flesh, might be extended farther, so as to include all wicked…

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2 Corinthians 1:21-22 21. Now he which stablisheth us with you in Christ, and hath anointed us, is God; 21. Qui autem confirmat nos vobiscum in Christo, et qui unxit nos, Deus est: 22. Who hath also sealed us, and given the earnest of the Spirit in our hearts. 22. Qui et obsignavit nos, et dedit arrhabonem Spiritus in cordibus nostris. God, indeed, is always true and steadfast in his promises, and has always his Amen, as often as he speaks. But as for us, such is our vanity, that we do not utter our Amen in return, except when he gives a sure testimony in our hearts by his word. This he does by his Spirit. That is what Paul means here. He had previously taught, that this is a befitting harmony -- when, on the one hand, the calling of God is without repentance, (Romans 11:29,) and we, in our turn, with an unwavering faith, accept of the blessing of adoption that is held out to us. That God remains steadfast to his promise is not surprising; but to keep pace with God in the steadfastness of our faith in return -- that truly is not in man's power. [294] He teaches us, also, that God cures our weakness or defect, (as they term it,) when, by correcting our belief, he confirms us by his Spirit. Thus it comes, that we glorify him by a firm steadfastness of faith. He associates himself, however, with the Corinthians, expressly for the purpose of conciliating their affections the better, with a view to the cultivation of unity. [295] 21. Who hath anointed us. He employs different terms to express one and the same thing. For along with confirmation, he employs the terms anointing and sealing, or, by this twofold metaphor, [296] he explains more distinctly what he had previously stated without a figure. For God, by pouring down upon us the heavenly grace of the Spirit, does, in this manner, seal upon our hearts the certainty of his own word. He then introduces a fourth idea -- that the Spirit has been given to us as an earnest -- a similitude which he frequently makes use of, and is also exceedingly appropriate. [297] For as the Spirit, in bearing witness of our adoption, is our security, and, by confirming the faith of the promises, is the seal (sphragis), so it is on good grounds that he is called an earnest, [298] because it is owing to him, that the covenant of God is ratified on both sides, which would, but for this, have hung in suspense. [299] Here we must notice, in the first place, the relation [300] which Paul requires between the gospel of God and our faith; for as every thing that God says is more than merely certain, so he wishes that this should be established in our minds by a firm and sure assent. Secondly, we must observe that, as an assurance of this nature is a thing that is above the capacity of the human mind, it is the part of the Holy Spirit to confirm within us what God promises in his word. Hence it is that he has those titles of distinction -- the Anointing, the Earnest, the Comforter, and the Seal. In the third place we must observe, that all that have not the Holy Spirit as a witness, so as to return their Amen to God, when calling them to an assured hope of salvation, do on false grounds assume the name of Christians. Footnotes: [294] "D'apporter de nostre cost? vne correspondance mutuelle ? la vocation de Dieu en perseuerant constamment en la foy;" -- "To maintain on our part a mutual correspondence to the call of God by persevering steadfastly in the faith." [295] "Expressement afin de les gaigner et attirer a vraye vnite;" -- "Expressly for the purpose of gaining them over and drawing to a true unity." [296] "Par les deux mots qui sont dits par metaphore et similitude;" -- "By these two words which are employed by way of metaphor and similitude." [297] "Arr'abhon and the Latin arrhabo are derived from the Hebrew rvvn (gnarabon) -- a pledge or earnest; i.e., a part of any price agreed on, and paid down to ratify the engagement; German, Hand -- gift." -- Bloomfield. "The word appears to have pass…

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2 Corinthians 1:23-24 23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. 23. Ego autem testem invoco Deum in animam meam, quod parcens vobis nondum venerim Corinthum. 24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. 24. Non quod dominemur fidei vestrae, sed adiutores sumus [301] gaudii vestri: fide enim statis. 2 Corinthians 2:1-2 1. But I determined this with myself, that I would not come again to you in heaviness. 1. Decreveram autem hoc in me ipso, non amplius venire in tristitia ad vos. [302] 2. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 2. Si enim ego contristo vos: et quis est qui me exhilaret, nisi is qui erit tristitia affectus ex me? 23. I call God for a witness. He now begins to assign a reason for his change of purpose; for hitherto he has merely repelled calumny. When, however, he says that he spared them, he indirectly throws back the blame upon them, and thus shows them that it would be unfair if he were put to grief through their fault, but that it would be much more unfair if they should permit this; but most of all unfair if they should give their assent to so base a calumny, as in that case they would be substituting in their place an innocent person, as if he had been guilty of their sin. Now he spared them in this respect, that if he had come he would have been constrained to reprove them more severely, while he wished rather that they should of their own accord repent previously to his arrival, that there might be no occasion for a harsher remedy, [303] which is a signal evidence of more than paternal lenity. For how much forbearance there was in shunning this necessity, when he had just ground of provocation! He makes use, also, of an oath, that he may not seem to have contrived something to serve a particular purpose. For the matter in itself was of no small importance, and it was of great consequence that he should be entirely free from all suspicion of falsehood and pretence. Now there are two things that make an oath lawful and pious -- the occasion and the disposition. The occasion I refer to is, where an oath is not employed rashly, that is, in mere trifles, or even in matters of small importance, but only where there is a call for it. The disposition I refer to is, where there is not so much regard had to private advantage, as concern felt for the glory of God, and the advantage of the brethren: For this end must always be kept in view, that our oaths may promote the honor of God, and promote also the advantage of our neighbours in a matter that is befitting. [304] The form of the oath must also be observed -- first, that he calls God to witness; and, secondly, that he says upon my soul For in matters that are doubtful and obscure, where man's knowledge fails, we have recourse to God, that he, who alone is truth, may bear testimony to the truth. But the man that appeals to God as his witness, calls upon him at the same time to be an avenger of perjury, in the event of his declaring what is false. This is what is meant by the phrase upon my soul. "I do not object to his inflicting punishment upon me, if I am guilty of falsehood." Although, however, this is not always expressed in so many words, it is, notwithstanding, to be understood. For if we are unfaithful, God remaineth faithful and will not deny himself (2 Timothy 2:13.) He will not suffer, therefore, the profanation of his name to go unpunished. 24. Not that we exercise dominion He anticipates an objection that might be brought forward. "What! Do you then act so tyrannically [305] as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant." He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing that the very circumstance, that he had been const…

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Jamieson–Fausset–Brown

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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 (Co2 1:15-24). Father of mercies--that is, the SOURCE of all mercies (compare Jam 1:17; Rom 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 (Co2 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 (Psa 146:3, Psa 146:5, Psa 146:8; Jam 5:11).

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us--idiomatic for me (Th1 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).

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sufferings--standing in contrast with "salvation" (Co2 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 (Mat 25:40, Mat 25:45; Act 9:4; Jo1 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Rom 8:17; Co1 4:10); (2) They are borne for His sake; (3) They tend to His glory (Eph 4:1; Pe1 4:14, Pe1 4:16). 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.

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we . . . afflicted . . . for your consolation--exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Phi 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 (Co2 1:4; Co2 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 Co2 1:7), the clause, "And our hope is steadfast on your behalf."

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so shall ye be--rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.

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Referring to the imminent risk of life which he ran in Ephesus (Acts 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 (Co2 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 (Co2 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" (Act 20:19), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (Act 19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (Co1 15:32; Co1 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (Co2 11:29; Co2 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 (Co2 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 (Co2 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 (Co2 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" (Co2 4:8).

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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 Co1 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.

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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.

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14 more notes on this passage are in the library.