CHAPTER 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 Annaeus 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 Jam 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; Jam 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 (Is 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; 1Jn 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; Jam 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).
by
me … Silvanus and Timotheus—The Son
of God, though preached by different preachers, was one and the same,
unchangeable. Silvanus is contracted into 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; Rev 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; 1Jn 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.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
Visit www.e-sword.net
or www.ccel.org
