Chapter 1
After the introduction (v. 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 (v. 3-6), and for the edification of the Corinthians
(v. 7–11). Then he attests his and his fellow-labourers’ integrity (v. 12–14),
and afterwards vindicates himself from the imputation of levity and inconstancy
(v. 15–24).
Verses 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.
Verses 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 (v. 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 pateµr tou Kyriou heµmoµn Ieµsou 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, Jn. 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,
Jn. 15:26. He giveth the earnest of the Spirit in our hearts, v. 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, v. 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, v. 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 (v. 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 (v. 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.
Verses 7-11
In these verses the apostle speaks for the encouragement and
edification of the Corinthians; and tells them (v. 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 (v. 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 (ch. 15), 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 (v. 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, v. 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,
v. 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, v. 10. Having
obtained help of God, they continued to that day, Acts 26:22. 4. What use
they made of this deliverance: We trust that he will yet deliver us (v.
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, 1 Sa. 17:37. 5. What was desired
of the Corinthians upon this account: That they would help together by
prayer for them (v. 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.
Verses 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
(v. 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, v. 13, 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.
Verses 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 (v. 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 (v. 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 (v. 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, v. 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, v. 18, 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, v. 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
(v. 19), nothing but infallible truth. And the promises of God in Christ are
not yea and nay, but yea and amen, v. 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 (v. 20), of him that cannot lie, whose truth as well as mercy
endureth for ever. 2. They are made in Christ Jesus (v. 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, v. 21, 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 the
operation of the Spirit, are all engaged that the promises shall be sure to all
the seed, and the accomplishment of them shall be to the glory of God
(v. 20) for the glory of his rich and sovereign grace, and never-failing truth
and faithfulness.
III. The apostle gives a good reason why he did not come to
Corinth, as was expected, v. 23. It was that he might spare them. They ought
therefore to own his kindness and tenderness. He knew there were things amiss
among them, and such as deserved censure, but was desirous to show tenderness.
He assures them that this is the true reason, after this very solemn manner: I
call God for a record upon my soul—a way of speaking not justifiable where
used in trivial matters; but this was very justifiable in the apostle, for his
necessary vindication, and for the credit and usefulness of his ministry, which
was struck at by his opposers. He adds, to prevent mistakes, that he did not
pretend to have any dominion over their faith, v. 24. Christ only is the Lord
of our faith; he is the author and finisher of our faith, Heb. 12:2. He
reveals to us what we must believe. Paul, and Apollos, and the rest of the
apostles, were but ministers by whom they believed (1 Co. 3:5), and so
the helpers of their joy, even the joy of faith. For by faith we stand
firmly, and live safely and comfortably. Our strength and ability are owing to
faith, and our comfort and joy must flow from faith.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
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