2 Corinthians · Chapter 1

V. 1. Timotheus our brother-St. Paul writing to Timotheus styled him his son; writing of him, his brother.

Verse 1. Paul, an apostle] Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to the Gentiles. See Clarke on “1 Corinthians 1:1”.

In all Achaia] The whole of the Peloponnesus, or that country separated from the main land by the Isthmus of Corinth. From this we may learn that this epistle was not only sent to the Church at Corinth, but to all the Churches in that country.

Verses 1, 2. Paul, an apostle — Appointed and made such, not by my own will or choice, or those of any man, or any number of men; but by the will of God — Who called me by his grace to that sacred and important office; see Galatians 1:1, 15; and Timothy, our — Or rather a, brother — St. Paul, writing to Timothy, styles him his son; writing of him, his brother. From this it is evident that Timothy was with the apostle when this second epistle to the Corinthians was written; and by joining his name with his own in this epistle, he did him the greatest honour, and highly advanced his credit with the Corinthians, and all other Christians who should read it. To the church of God which is at Corinth — Whom he hath mercifully called out from the world and united to himself. With all the saints which are in all Achaia — “Corinth being the metropolis of the province of Achaia, the brethren in those parts, no doubt, had frequent intercourse with those in Corinth, and by that means had an opportunity of hearing this letter read in the Christian assemblies at Corinth. But as they had equal need, with the Corinthians, of the admonitions and advices contained in this letter, it was addressed to them likewise, that they might be entitled to take copies of it, in order to read it in their public meetings for their own edification.” — Macknight. Grace be to you, &c. — See on Romans 1:7.

Verse 1. Paul — and Timothy our brother. It was proper that Timothy should be named, he having been specially sent to Corinth. — With all the saints which are in Achaia; in which peninsula the christians were now multiplied. Corinth was then also the capital, and the seat of the Roman government, having a ready communication with the country.

1. An apostle—Note on 1 Corinthians 1:1. Our brother—Literally, the brother. Note 1 Corinthians 1:1. Even with Timothy, whom he addresses as his own son, and endorses as working the work of the Lord, as I, (1 Corinthians 16:10.) Paul is obliged to assert himself as solely an apostle. All Achaia—Including the whole of southern Greece. As Corinth was the political capital, so now it is also the Christian capital.

Ver. 1.-2. Cp. 1 Corinthians 1:1f. The movements of Timothy during the three months between the writing of the First and Second Epistles are uncertain. Not later (see 1 Corinthians 4:17) and perhaps rather earlier than he wrote the First Epistle, Paul sent (Acts 19:22) Timothy to Macedonia; with instructions to go on to Corinth if he could, of which however (1 Corinthians 16:10) Paul was uncertain. We now find Timothy with Paul in Macedonia. But Paul’s anxiety (2 Corinthians 1:13; 7:5) makes us quite certain that before his own arrival in Macedonia and his meeting with Titus, Timothy had not brought him tidings about the reception of the First Epistle by the church at Corinth. Now the warmth of the Second Epistle suggests that it was written very soon after the arrival of Titus: and its silence about the coming of Timothy makes it unlikely that he arrived from Corinth with Titus or between the arrival of Titus and the writing of this letter. Consequently, either, contrary to Paul’s expectation, Timothy arrived at and left Corinth before the First Epistle; or he was, for reasons unknown to us but easily conceivable, unable to go there. In either case, we have no certain indication whether Timothy remained in Macedonia till Paul’s arrival; or returned to Paul before he left Ephesus, was with him there during the tumult, and went with him to Troas and to Macedonia. But the latter supposition would more easily account for the absence (except 2 Corinthians 1:19) of any further reference to Timothy in this Epistle. Doubtless he was with Paul when Titus arrived. And his close connection with the founding of the church at Corinth (2 Corinthians 1:19; Acts 18:5) accounts sufficiently for the presence of his name here, supporting the apostle’s earnest pleading.

The church: see 1 Corinthians 1:2.

Of the saints which there are etc.; asserts the existence of Christians in various parts of Achaia. See Romans 15:26.

In the whole of Achaia: parallel with “every place belonging to them and to us,” 1 Corinthians 1:2.

Grace, etc.: Romans 1:7.

Verse 2. Grace be to you and peace] See Romans 1:7.

Verses 1, 2. Paul, an apostle — Appointed and made such, not by my own will or choice, or those of any man, or any number of men; but by the will of God — Who called me by his grace to that sacred and important office; see Galatians 1:1, 15; and Timothy, our — Or rather a, brother — St. Paul, writing to Timothy, styles him his son; writing of him, his brother. From this it is evident that Timothy was with the apostle when this second epistle to the Corinthians was written; and by joining his name with his own in this epistle, he did him the greatest honour, and highly advanced his credit with the Corinthians, and all other Christians who should read it. To the church of God which is at Corinth — Whom he hath mercifully called out from the world and united to himself. With all the saints which are in all Achaia — “Corinth being the metropolis of the province of Achaia, the brethren in those parts, no doubt, had frequent intercourse with those in Corinth, and by that means had an opportunity of hearing this letter read in the Christian assemblies at Corinth. But as they had equal need, with the Corinthians, of the admonitions and advices contained in this letter, it was addressed to them likewise, that they might be entitled to take copies of it, in order to read it in their public meetings for their own edification.” — Macknight. Grace be to you, &c. — See on Romans 1:7.

Ver. 2. Grace be to you. This is much the same as in 1 Corinthians 1:3. Romans 1:7. These benedictions comprise the love of Christ, peace with God, and all the comforts of the Holy Ghost.

2. Grace be to you—Doddridge says that this benediction occurs in eleven of Paul’s epistles. The apostle would scatter his benedictions wherever Christian Churches can be found.

Ver. 1.-2. Cp. 1 Corinthians 1:1f. The movements of Timothy during the three months between the writing of the First and Second Epistles are uncertain. Not later (see 1 Corinthians 4:17) and perhaps rather earlier than he wrote the First Epistle, Paul sent (Acts 19:22) Timothy to Macedonia; with instructions to go on to Corinth if he could, of which however (1 Corinthians 16:10) Paul was uncertain. We now find Timothy with Paul in Macedonia. But Paul’s anxiety (2 Corinthians 1:13; 7:5) makes us quite certain that before his own arrival in Macedonia and his meeting with Titus, Timothy had not brought him tidings about the reception of the First Epistle by the church at Corinth. Now the warmth of the Second Epistle suggests that it was written very soon after the arrival of Titus: and its silence about the coming of Timothy makes it unlikely that he arrived from Corinth with Titus or between the arrival of Titus and the writing of this letter. Consequently, either, contrary to Paul’s expectation, Timothy arrived at and left Corinth before the First Epistle; or he was, for reasons unknown to us but easily conceivable, unable to go there. In either case, we have no certain indication whether Timothy remained in Macedonia till Paul’s arrival; or returned to Paul before he left Ephesus, was with him there during the tumult, and went with him to Troas and to Macedonia. But the latter supposition would more easily account for the absence (except 2 Corinthians 1:19) of any further reference to Timothy in this Epistle. Doubtless he was with Paul when Titus arrived. And his close connection with the founding of the church at Corinth (2 Corinthians 1:19; Acts 18:5) accounts sufficiently for the presence of his name here, supporting the apostle’s earnest pleading.

The church: see 1 Corinthians 1:2.

Of the saints which there are etc.; asserts the existence of Christians in various parts of Achaia. See Romans 15:26.

In the whole of Achaia: parallel with “every place belonging to them and to us,” 1 Corinthians 1:2.

Grace, etc.: Romans 1:7.

V. 3. Blessed be the God and Father of our Lord Jesus Christ-A solemn and beautiful introduction, highly suitable to the apostolical spirit. The Father of mercies, and God of all comfort-Mercies are the fountain of comfort; comfort is the outward expression of mercy. God shows mercy in the affliction itself. He gives comfort both in and after the affliction. Therefore is he termed, the God of all comfort. Blessed be this God!

Verse 3. Blessed be God] Let God have universal and eternal praise: 1. Because he is the Father of our Lord Jesus Christ, who is the gift of his endless love to man, John 1:16. 2. Because he is the Father of mercies, o pathr twn oiktirmwn, the source whence all mercy flows, whether it respect the body or the soul, time or eternity; the source of tender mercy; for so the word implies. See Clarke on “Romans 12:1”. And, 3. Because he is the God of all comfort-the Fountain whence all consolation, happiness, and bliss flow to angels and to men.

Verses 3-7. Blessed be God, &c. — A solemn and beautiful introduction, highly suitable to the apostolical spirit; even the Father of our Lord Jesus Christ — Who is his only-begotten Son, both as to his divine and human nature; see Hebrews 1:2; Luke 1:35; and as he is Mediator, appointed, authorized, and qualified by the Father for that office. The Father of mercies — From whose paternal compassion and readiness to forgive the penitent, that sincerely believe in and turn to him, all our hopes are derived; and the God of all comfort — Whose nature it is ever to have mercy; and who knows how to proportion his supports to the exigence of every trial. Who comforteth us in all our tribulation — Bestows comfort on us, his apostles and ministers, for the sake of others; that we may be able to comfort them which are in any trouble — He that has experienced one kind of affliction is able to comfort others in that affliction: he that has experienced all kinds of afflictions, is able to comfort others in all. For as the sufferings of Christ abound in us — The sufferings endured for his sake, which he accounts his own; so our consolation also aboundeth by Christ — “The consolation of which the apostle speaks was derived from the presence of Christ with him in his affliction; from a sense of the love of Christ shed abroad in his heart; from the joy which the success of the gospel gave him; from the assured hope of the reward which was prepared for him; from his knowledge of the influence of his sufferings to encourage others; and from the enlarged views which he had of the government of God, whereby all things are made to work for good to them who love God; so that he was entirely reconciled to his sufferings;” finding by experience, that his consolation quite overbalanced them all. Whether we be afflicted, it is for your consolation — Namely, when you see with what Christian courage and patience we are enabled to bear afflictions; and salvation — By encouraging you to undergo the like, and so to obtain salvation; or, for your present comfort, and present and future salvation; which is effectual in the enduring of the same sufferings — That is, the prospect or hope of which salvation is of sufficient power to enable you to endure the like sufferings which we have endured, if you should be called thereto; see 2 Corinthians 4:17, 18; Romans 8:18. Or whether we be comforted, it is for your comfort — That we may be the better able to comfort you. And our hope of you — Grounded on your patience in suffering for Christ’s sake; is steadfast — Firm and unshaken; knowing that as you are partakers of the sufferings — By Christian sympathy, and enduring the like yourselves; so shall ye be also of the consolation — Which arises from principles and hopes which are not peculiar to us, who are apostles, or to other ministers of the gospel, but common to all sincere believers, such as I trust you in general are.

Ver. 3. Blessed be God, even the Father of our Lord Jesus Christ, who sent his only-begotten Son into the world, to remove our guilt and misery by his superabundant grace, and give us a plenitude of consolation. St. Peter, using the same words, brightens them by the adjection, that he had begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead. Christ is not named here as in anywise distinct from the Father, but purely in regard of his mediatorial offices, and in conformity to the holy prophets, who declare him to be the servant of the Father, to gather the tribes of Israel; the covenant God of his people, the light of the gentiles, and the salvation of God to the ends of the earth. Isaiah 49:6.

3. Father of mercies—As if all mercies were the offspring of the divine heart. God of all comfort—The Jews too strongly held that the afflicted were the objects of God’s hatred; but the apostle finds that God is the supreme consoler of the afflicted. Modern atheistic philosophy denies any proof of divine goodness in the creation. But whatever proof of divine wrath there is in the creation, Christianity finds an infinite mercy in redemption.

Ver. 3.-4. This Epistle, which more than any other bears marks of heavy trial, begins (cp. Ephesians 1:3; 1 Peter 1:3) with an outburst of praise. For the trials did but reveal the compassions of God. Moreover, Paul writes under influence of the good tidings which had just relieved his anxieties about his readers.

God, the Father etc.: Romans 15:6.

The compassions: as in Romans 12:1. Instead of speaking, as we should, of “the compassion of God” as an abstract principle, Paul speaks of its various concrete manifestations. These reveal the essential nature of the great Father and are therefore taken up into His Name. So also the encouragement (see under Romans 12:1) which God ever gives. Cp. Romans 15:5.

Every encouragement: meeting us whenever our hearts would sink or our ardor flag. Touching every element of our affliction God speaks to us from time to time words of exhortation and comfort, with the definite purpose that we may have words of encouragement even for those weighed down by every kind of affliction. Cp. “in everything afflicted,” 2 Corinthians 4:8; 7:5.

By means of etc.; states in full, for emphasis, a truth already implied in the foregoing words, viz. that the comfort we receive from God is specially designed to be in our lips a means of comfort to others.

V. 4. Who comforteth us in all our affliction, that we may be able to comfort them who are in any affliction-He that has experienced one kind of affliction is able to comfort others in that affliction. He that has experienced all kinds of affliction is able to comfort them in all.

Verse 4. Who comforteth us] Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation-never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties.

That we may be able to comfort them] Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister’s trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See 2 Corinthians 1:6.

Verses 3-7. Blessed be God, &c. — A solemn and beautiful introduction, highly suitable to the apostolical spirit; even the Father of our Lord Jesus Christ — Who is his only-begotten Son, both as to his divine and human nature; see Hebrews 1:2; Luke 1:35; and as he is Mediator, appointed, authorized, and qualified by the Father for that office. The Father of mercies — From whose paternal compassion and readiness to forgive the penitent, that sincerely believe in and turn to him, all our hopes are derived; and the God of all comfort — Whose nature it is ever to have mercy; and who knows how to proportion his supports to the exigence of every trial. Who comforteth us in all our tribulation — Bestows comfort on us, his apostles and ministers, for the sake of others; that we may be able to comfort them which are in any trouble — He that has experienced one kind of affliction is able to comfort others in that affliction: he that has experienced all kinds of afflictions, is able to comfort others in all. For as the sufferings of Christ abound in us — The sufferings endured for his sake, which he accounts his own; so our consolation also aboundeth by Christ — “The consolation of which the apostle speaks was derived from the presence of Christ with him in his affliction; from a sense of the love of Christ shed abroad in his heart; from the joy which the success of the gospel gave him; from the assured hope of the reward which was prepared for him; from his knowledge of the influence of his sufferings to encourage others; and from the enlarged views which he had of the government of God, whereby all things are made to work for good to them who love God; so that he was entirely reconciled to his sufferings;” finding by experience, that his consolation quite overbalanced them all. Whether we be afflicted, it is for your consolation — Namely, when you see with what Christian courage and patience we are enabled to bear afflictions; and salvation — By encouraging you to undergo the like, and so to obtain salvation; or, for your present comfort, and present and future salvation; which is effectual in the enduring of the same sufferings — That is, the prospect or hope of which salvation is of sufficient power to enable you to endure the like sufferings which we have endured, if you should be called thereto; see 2 Corinthians 4:17, 18; Romans 8:18. Or whether we be comforted, it is for your comfort — That we may be the better able to comfort you. And our hope of you — Grounded on your patience in suffering for Christ’s sake; is steadfast — Firm and unshaken; knowing that as you are partakers of the sufferings — By Christian sympathy, and enduring the like yourselves; so shall ye be also of the consolation — Which arises from principles and hopes which are not peculiar to us, who are apostles, or to other ministers of the gospel, but common to all sincere believers, such as I trust you in general are.

4. Able to comfort—The consolations St. Paul receives from God, he receives not for himself alone. They are gifts wherewith he is able to console and enrich others. The fulness of the generous heart overflows, nay, empties itself, in blessings upon its fellow-sufferers.

Ver. 3.-4. This Epistle, which more than any other bears marks of heavy trial, begins (cp. Ephesians 1:3; 1 Peter 1:3) with an outburst of praise. For the trials did but reveal the compassions of God. Moreover, Paul writes under influence of the good tidings which had just relieved his anxieties about his readers.

God, the Father etc.: Romans 15:6.

The compassions: as in Romans 12:1. Instead of speaking, as we should, of “the compassion of God” as an abstract principle, Paul speaks of its various concrete manifestations. These reveal the essential nature of the great Father and are therefore taken up into His Name. So also the encouragement (see under Romans 12:1) which God ever gives. Cp. Romans 15:5.

Every encouragement: meeting us whenever our hearts would sink or our ardor flag. Touching every element of our affliction God speaks to us from time to time words of exhortation and comfort, with the definite purpose that we may have words of encouragement even for those weighed down by every kind of affliction. Cp. “in everything afflicted,” 2 Corinthians 4:8; 7:5.

By means of etc.; states in full, for emphasis, a truth already implied in the foregoing words, viz. that the comfort we receive from God is specially designed to be in our lips a means of comfort to others.

V. 5. For as the sufferings of Christ abound in us-The sufferings endured on his account.

So our comfort also aboundeth through Christ-The sufferings were many, the comfort one; and yet not only equal to, but overbalancing, them all.

Verse 5. The sufferings of Christ] Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds. Our consolation also aboundeth] We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds’ weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty.

Verses 3-7. Blessed be God, &c. — A solemn and beautiful introduction, highly suitable to the apostolical spirit; even the Father of our Lord Jesus Christ — Who is his only-begotten Son, both as to his divine and human nature; see Hebrews 1:2; Luke 1:35; and as he is Mediator, appointed, authorized, and qualified by the Father for that office. The Father of mercies — From whose paternal compassion and readiness to forgive the penitent, that sincerely believe in and turn to him, all our hopes are derived; and the God of all comfort — Whose nature it is ever to have mercy; and who knows how to proportion his supports to the exigence of every trial. Who comforteth us in all our tribulation — Bestows comfort on us, his apostles and ministers, for the sake of others; that we may be able to comfort them which are in any trouble — He that has experienced one kind of affliction is able to comfort others in that affliction: he that has experienced all kinds of afflictions, is able to comfort others in all. For as the sufferings of Christ abound in us — The sufferings endured for his sake, which he accounts his own; so our consolation also aboundeth by Christ — “The consolation of which the apostle speaks was derived from the presence of Christ with him in his affliction; from a sense of the love of Christ shed abroad in his heart; from the joy which the success of the gospel gave him; from the assured hope of the reward which was prepared for him; from his knowledge of the influence of his sufferings to encourage others; and from the enlarged views which he had of the government of God, whereby all things are made to work for good to them who love God; so that he was entirely reconciled to his sufferings;” finding by experience, that his consolation quite overbalanced them all. Whether we be afflicted, it is for your consolation — Namely, when you see with what Christian courage and patience we are enabled to bear afflictions; and salvation — By encouraging you to undergo the like, and so to obtain salvation; or, for your present comfort, and present and future salvation; which is effectual in the enduring of the same sufferings — That is, the prospect or hope of which salvation is of sufficient power to enable you to endure the like sufferings which we have endured, if you should be called thereto; see 2 Corinthians 4:17, 18; Romans 8:18. Or whether we be comforted, it is for your comfort — That we may be the better able to comfort you. And our hope of you — Grounded on your patience in suffering for Christ’s sake; is steadfast — Firm and unshaken; knowing that as you are partakers of the sufferings — By Christian sympathy, and enduring the like yourselves; so shall ye be also of the consolation — Which arises from principles and hopes which are not peculiar to us, who are apostles, or to other ministers of the gospel, but common to all sincere believers, such as I trust you in general are.

Ver. 5. As the sufferings of Christ abound in us, so our consolation also aboundeth, by internal solace and tokens of the divine presence, and most extraordinary openings of providence for our deliverance. He names this to support the Corinthians in all the storms and rebukes of the wicked, which they also had to endure.

5. Sufferings of Christ—Not as some render, sufferings for Christ; but the same sufferings in kind as those of Christ; or rather, sufferings undergone by Christians in their oneness with Christ, so that they are his. By Christ—For Christ makes consolation to abound to all who undergo his sufferings. The martyr for Christ has rejoiced and triumphed in the flame through Christ.

Ver. 5. Cause of the encouragement, and of the affliction which made it needful. The latter is in essential relation to the agony of Christ on the cross; and the former comes through Christ.

Abound: Romans 3:7. In consequence of the sufferings of Christ similar sufferings fall in abundance upon Paul and his companions, arising from the same causes and working out the same glorious purposes. Cp. Philippians 3:10; Colossians 1:24; Mark 10:38. Had not Christ died, Paul would not now be in constant deadly peril. Us: Paul, Timothy, and perhaps others. In his sufferings Paul was not alone.

Through Christ: Romans 1:5. This remarkable verse teaches emphatically that the pain inflicted upon Christ’s people for His sake is a natural and necessary outflow of His own painful death. And this mysterious relation of us and Him implies that through Christ comes our encouragement also. Our sorrow and our joy have thus their cause in His death and resurrection.

V. 6. And whether we are afflicted, it is for your comfort and salvation-For your present comfort, your present and future salvation. Or whether we are comforted, it is for your comfort-That we may be the better able to comfort you.

Which is effectual in the patient enduring the same sufferings which we also suffer-Through the efficacy of which you patiently endure the same kind of sufferings with us.

Verse 6. And whether we be afflicted] See Clarke on “2 Corinthians 1:4”.

Which is effectual] There is a strange and unusual variation in the MSS. and versions in this passage. Perhaps the whole should be read thus: For if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer.

This transposition of the middle and last clauses is authorized by the best MSS. and versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous; God having your comfort and salvation continually in view, by all the dispensations of his providence: and while you patiently endure, your salvation is advanced; sufferings and consolations all becoming energetic means of accomplishing the great design, for all things work together for good to them that love God. See the variations in Griesbach.

Verses 3-7. Blessed be God, &c. — A solemn and beautiful introduction, highly suitable to the apostolical spirit; even the Father of our Lord Jesus Christ — Who is his only-begotten Son, both as to his divine and human nature; see Hebrews 1:2; Luke 1:35; and as he is Mediator, appointed, authorized, and qualified by the Father for that office. The Father of mercies — From whose paternal compassion and readiness to forgive the penitent, that sincerely believe in and turn to him, all our hopes are derived; and the God of all comfort — Whose nature it is ever to have mercy; and who knows how to proportion his supports to the exigence of every trial. Who comforteth us in all our tribulation — Bestows comfort on us, his apostles and ministers, for the sake of others; that we may be able to comfort them which are in any trouble — He that has experienced one kind of affliction is able to comfort others in that affliction: he that has experienced all kinds of afflictions, is able to comfort others in all. For as the sufferings of Christ abound in us — The sufferings endured for his sake, which he accounts his own; so our consolation also aboundeth by Christ — “The consolation of which the apostle speaks was derived from the presence of Christ with him in his affliction; from a sense of the love of Christ shed abroad in his heart; from the joy which the success of the gospel gave him; from the assured hope of the reward which was prepared for him; from his knowledge of the influence of his sufferings to encourage others; and from the enlarged views which he had of the government of God, whereby all things are made to work for good to them who love God; so that he was entirely reconciled to his sufferings;” finding by experience, that his consolation quite overbalanced them all. Whether we be afflicted, it is for your consolation — Namely, when you see with what Christian courage and patience we are enabled to bear afflictions; and salvation — By encouraging you to undergo the like, and so to obtain salvation; or, for your present comfort, and present and future salvation; which is effectual in the enduring of the same sufferings — That is, the prospect or hope of which salvation is of sufficient power to enable you to endure the like sufferings which we have endured, if you should be called thereto; see 2 Corinthians 4:17, 18; Romans 8:18. Or whether we be comforted, it is for your comfort — That we may be the better able to comfort you. And our hope of you — Grounded on your patience in suffering for Christ’s sake; is steadfast — Firm and unshaken; knowing that as you are partakers of the sufferings — By Christian sympathy, and enduring the like yourselves; so shall ye be also of the consolation — Which arises from principles and hopes which are not peculiar to us, who are apostles, or to other ministers of the gospel, but common to all sincere believers, such as I trust you in general are.

Ver. 6. It is for your consolation, or for your encouragement.

6. For your—St. Paul, in verse 4, says that being divinely consoled with that divine consolation he can console others; he now assures the Corinthians that those others whom he would console thus are themselves. Whether afflicted or comforted, that affliction or comfort shall redound to the blessing of his dear Corinthians. Which refers to consolation and salvation; for they are effectual in producing in the Corinthians a firm endurance of the same sufferings as Paul himself underwent in Christ’s service. A like spiritual blessedness produces a like spiritual endurance.

Ver. 6. Not only is encouragement given to Paul in order that thus he may be able to encourage others; but for this very end, and for the consequent salvation of those whom he encourages, come both his affliction and his encouragement.

On behalf of your encouragement: “in order that by suffering we may learn, as none but sufferers can, the worth of that consolation which God provides for all who suffer; and may convey this consolation to you.” This implies that Paul’s hardships were not mere inevitable results of blind forces or of the malice of bad men, but were sent by God with a definite purpose of blessing. Cp. John 11:4. All Christian encouragement is designed to lead to the salvation (Romans 5:9) of those encouraged, by prompting them to persevere to the end. Without such encouragement they might fall and perish. This reveals the greatness of the purpose, viz. his readers’ eternal life, for which the afflictions were sent to the apostle and his companions.

2 Corinthians 1:6b repeats the teaching of 2 Corinthians 1:4, to develop it.

On behalf of your encouragement: exactly as above.

Which is effective: literally “which inworks itself.” It produces results. In endurance etc.] The encouragement works out perseverance, (see under Romans 2:7), and amid this produces the further result of salvation.

The same sufferings: and therefore needing the same encouragement. They suffered, or were exposed to, persecution and other hardships arising from the same causes and working out the same purposes as the sufferings of Paul. Cp. 1 Thessalonians 3:3; 2 Thessalonians 1:4. And, in order that he might prepare them to endure these afflictions, Paul received encouragement from God. Ability to encourage and thus save others, though not the only purpose, is a real and definite and very glorious purpose, of suffering. By it we become, through the encouragement God gives, able to bless and perhaps to save others.

V. 7. And our hope concerning you-Grounded on your patience in suffering for Christ's sake, is steadfast.

Verse 7. And our hope of you is steadfast] We have no doubt of your continuing in the truth; because we see that you have such a full, experimental knowledge of it, that no sufferings or persecutions can turn you aside. And we are sure that, as ye suffer, so shall ye rejoice.

Verses 3-7. Blessed be God, &c. — A solemn and beautiful introduction, highly suitable to the apostolical spirit; even the Father of our Lord Jesus Christ — Who is his only-begotten Son, both as to his divine and human nature; see Hebrews 1:2; Luke 1:35; and as he is Mediator, appointed, authorized, and qualified by the Father for that office. The Father of mercies — From whose paternal compassion and readiness to forgive the penitent, that sincerely believe in and turn to him, all our hopes are derived; and the God of all comfort — Whose nature it is ever to have mercy; and who knows how to proportion his supports to the exigence of every trial. Who comforteth us in all our tribulation — Bestows comfort on us, his apostles and ministers, for the sake of others; that we may be able to comfort them which are in any trouble — He that has experienced one kind of affliction is able to comfort others in that affliction: he that has experienced all kinds of afflictions, is able to comfort others in all. For as the sufferings of Christ abound in us — The sufferings endured for his sake, which he accounts his own; so our consolation also aboundeth by Christ — “The consolation of which the apostle speaks was derived from the presence of Christ with him in his affliction; from a sense of the love of Christ shed abroad in his heart; from the joy which the success of the gospel gave him; from the assured hope of the reward which was prepared for him; from his knowledge of the influence of his sufferings to encourage others; and from the enlarged views which he had of the government of God, whereby all things are made to work for good to them who love God; so that he was entirely reconciled to his sufferings;” finding by experience, that his consolation quite overbalanced them all. Whether we be afflicted, it is for your consolation — Namely, when you see with what Christian courage and patience we are enabled to bear afflictions; and salvation — By encouraging you to undergo the like, and so to obtain salvation; or, for your present comfort, and present and future salvation; which is effectual in the enduring of the same sufferings — That is, the prospect or hope of which salvation is of sufficient power to enable you to endure the like sufferings which we have endured, if you should be called thereto; see 2 Corinthians 4:17, 18; Romans 8:18. Or whether we be comforted, it is for your comfort — That we may be the better able to comfort you. And our hope of you — Grounded on your patience in suffering for Christ’s sake; is steadfast — Firm and unshaken; knowing that as you are partakers of the sufferings — By Christian sympathy, and enduring the like yourselves; so shall ye be also of the consolation — Which arises from principles and hopes which are not peculiar to us, who are apostles, or to other ministers of the gospel, but common to all sincere believers, such as I trust you in general are.

7. The Corinthian patience in the sufferings for Christ’s sake, and their maintenance of a firm confession of Christ in Corinth amid unpopularity and persecution, inspired a hope that was steadfast that they would be final partakers of an eternal consolation.

St. Paul now opens the great topics of the epistle. The report brought by Titus in regard to the Corinthian temper on receiving his first epistle, incites him to a full dissertation upon—

a. His affliction in Asia, and his purpose to visit them, 8-14.

Ver. 7. A result of Paul’s affliction and consolation. He is quite sure that his good hope of his readers’ final salvation will be realized. Knowing that etc.: Romans 5:3: good reason for this confidence. As… so: cp. 2 Corinthians 1:5: sufferings and encouragement go together. Paul’s readers suffer, as he does, for Christ’s sake: accordingly, the encouragement he has, belongs equally to them. For them as for him are all the truths which lift him above the hardships of his lot and give him courage and perseverance in Christian enterprise. And knowing this, he has a firm hope that they, supported by the encouragement which gives him daily victory, will themselves persevere and be finally saved. Thus Paul explains 2 Corinthians 1:4, which prompted the shout of praise in 2 Corinthians 1:3. Both his sufferings and his consolation come through Christ, who Himself suffered. His affliction is designed to enable him to comfort and save others: his encouragement is designed not only for himself but for others who suffer as he does. And a result of his affliction and consolation is that he has a firm hope that his readers will, in spite of all enemies, obtain final victory. For, though they suffer as he does they have the help in suffering which he has proved to be sufficient. Thus, as in Romans 5:3f, affliction works out endurance and hope.

V. 8. We would not have you ignorant, brethren, of the trouble which befell us in Asia-Probably the same which is described in the nineteenth chapter of the Acts. Acts 19:1. The Corinthians knew before that he had been in trouble: he now declares the greatness and the fruit of it. We were exceedingly pressed, above our strength-Above the ordinary strength even of an apostle.

Verse 8. Our trouble which came to us in Asia] To what part of his history the apostle refers we know not: some think it is to the Jews lying in wait to kill him, Acts 20:3; others, to the insurrection raised against him by Demetrius and his fellow craftsmen, Acts 19:23; others, to his fighting with beasts at Ephesus, 1 Corinthians 15:32, which they understand literally; and others think that there is a reference here to some persecution which is not recorded in any part of the apostle’s history. We were pressed out of measure, above strength] The original is exceedingly emphatic: kaqJ uperbolhn ebarhqhmen uper dunamin. we were weighed down beyond what is credible, even beyond what any natural strength could support. There is no part of St. Paul’s history known to us which can justify these strong expressions, except his being stoned at Lystra; which if not what is here intended, the facts to which he refers are not on record. As Lystra was properly in Asia, unless he mean Asia Minor, and his stoning at Lystra did most evidently destroy his life, so that his being raised was an effect of the miraculous power of God; he might be supposed to refer to this. See Clarke’s notes on “Ac 14:19”, &c. But it is very likely that the reference is to some terrible persecution which he had endured some short time before his writing this epistle; and with the outlines of which the Corinthians had been acquainted.

Verses 8-11. For we would not, brethren, have you ignorant — As if he had said, We speak thus concerning the sufferings wherewith God is pleased to exercise his people, because we have lately experienced them in a large measure: of our trouble which came to us in Asia — It is probable that the apostle here refers either to some opposition which he met with in his journey through Galatia and Phrygia, (Acts 18:23,) of which no particular account has reached us; or to the tumult excited by Demetrius, as is related Acts 19:23-41. “It may be said, perhaps, that it does not appear from the history that any danger threatened Paul’s life in the uproar at Ephesus, so imminent as that from which he here represents himself to have been delivered. This matter, it is true, is not stated by the historian in form; but the personal danger of the apostle we cannot doubt must have been extreme, when the whole city was filled with confusion; when the populace had seized his companions; when, in the distraction of his mind, he insisted on coming forth among them; when the Christians, who were about him, would not suffer him; when his friends, certain of the chief of Asia, sent to him, desiring that he would not adventure himself into the tumult; when, lastly, he was obliged to quit immediately the place and the country; and, when the tumult was ceased, to depart into Macedonia. Nothing could be more expressive of the circumstances in which the history describes him to have been at the time when the epistle purports to have been written,” than the verses under consideration. “It is the calm recollection of a mind emerged from the confusion of instant danger. It is that devotion and solemnity of thought which follows a recent deliverance. There is just enough of particularity in the passage to show that it is to be referred to the tumult at Ephesus.” — Paley. That we were pressed out of measure — The Corinthians knew before that he had been in trouble. He now declares the greatness and the fruit of it; above strength — Above the ordinary strength of a Christian, even of an apostle; insomuch that we despaired even of life — Ourselves, and were looked upon by others as dead men. We had the sentence of death in ourselves — That is, not only did others apprehend this concerning us, but we ourselves did indeed think that the appointed end of our life and ministry was come. That we should not trust in ourselves — That, for the future, we should put no confidence in our own wisdom or power to elude the designs of our enemies, nor merely regard human probabilities; but in the greatest and most extreme dangers should learn to repose a cheerful confidence in the power and providence of that God who, at his own pleasure, raiseth the dead by his almighty word; who delivered us from so great a death — As then threatened us; and doth still deliver — In the various dangers with which we are continually surrounded. In whom we trust that he will yet deliver us — From every evil, and preserve us to his heavenly kingdom. Ye also — As well as other churches; helping by prayer for us — From this we learn, that the most eminent saints may be assisted and benefited by the prayers of persons much inferior to them in station and piety; which is a great encouragement to us to pray for one another, and a reason for our desiring each other’s prayers. That for the gift — Namely, my deliverance; bestowed by the means of many persons praying for it, thanks may be given by many on our behalf — Since nothing can be more reasonable than that mercies obtained by prayer should be acknowledged in praise.

Ver. 8. Our trouble which came to us in Asia. This is recorded in Acts 19:34, when the silversmiths and the populace of Ephesus rushed into the theatre to occupy good seats, the better to see us devoured by the lions, not doubting of our condemnation, being charged with saying that Diana was no goddess. — What displays of providence in Paul’s deliverance, at this and at other times! 2 Corinthians 11:33.

8. Have you ignorant—St. Paul’s frequent phrase in introducing a new information. Romans 1:13; 1 Corinthians 10:1; 12:1; 1 Thessalonians 4:13, and other passages. Trouble—What this trouble, or rather, affliction, even to despair of life, was, is variously decided by commentators. Some identify it with his danger at Ephesus in Demetrius’s riot; but in that affair he was clearly not allowed to encounter as much danger as he wished. Some refer it to his fighting with wild beasts at Ephesus; but the literal reality of such an event is improbable. We identify it without doubt with the “thorn in the flesh” in 12:7, where see our note. Alford, who identifies that “thorn” as sore eyes, nevertheless starts here on the right track: “The expression,” he says, “seems rather to regard a deadly sickness than a persecution.” St. Paul does not say that the trouble was at Ephesus, but in Asia. Assuming that his anxiety about the effect of his epistle on the Corinthians, joined with the excitements of the riot, affected his nervous system before leaving Ephesus, the paroxysm by which life was in despair doubtless took place at Troas. Pressed out of measure— Literally, we were overwhelmingly, above our strength, borne down. He was prostrated by epilepsy, and his life was despaired of. To identifying this trouble as a sickness Meyer objects—1. That verse 5 speaks of sufferings of Christ; 2. Verse 7 makes the Corinthians partakers; and, 3. Paul speaks in the plural, as if others shared. But, 1. Paul’s being overwhelmed with an almost fatal anxiety for the Corinthian Church was eminently identical with the sufferings of Christ. 2. The Corinthians being partakers can only mean that they had their share in the great mass of sufferings for Christ, not that they nearly died with him in Asia. 3. Paul’s use of the plural is counterbalanced by his use of the singular life, death, sentence of death—all of which certainly must be held as individual. 4. We make a fuller break between verses 7 and 8 than Meyer, which isolates Paul’s trouble from the sufferings of which the Corinthians were partakers.

Ver. 8.-9. Paul now accounts for his exultant praise and for the mention of his affliction, by telling of a deadly peril from which he has been lately rescued. It is to sympathizing brothers that he tells the story. Asia: the Roman province of which Ephesus was capital, 1 Corinthians 16:19; Romans 16:5. A burden was crushing them immeasurably beyond their power to bear.

So that we etc.: measure of the greatness of the burden. They were brought into a position in which their path was so completely hedged up that there was, to human sight, no way of escape even for life. 2 Corinthians 1:9 is the very opposite of having a way of escape. [The perfect tense, poorly rendered we have had, recalls the abiding effect of the inward sentence.]

The sentence: more correctly the answer. Contemplating their circumstances they asked themselves whether life or death stood before them. And the answer they were compelled to give in the inmost chamber of their hearts the sentence touching their own prospects which in that inner court they were themselves compelled to pronounce, was that death was before them.

That we should not be etc.: purpose of God in bringing them into this position of utter helplessness, viz. that they should have no confidence in themselves, but should put their trust in Him. And so terrible was their position that no power could save them but that of Him (cp. Romans 4:17) who raises the dead. Henceforth they were to lean only upon the arm of omnipotence.

V. 9. Yea, we had the sentence of death in ourselves-We ourselves expected nothing but death.

Verse 9. We had the sentence of death in ourselves] The tribulation was so violent and overwhelming, that he had no hope of escaping death. That we should not trust in ourselves] The tribulation was of such a nature as to take away all expectation of help but from GOD alone. But in God which raiseth the dead] This is very like the business at Lystra; and would be sufficient to fix the apostle’s reference to that fact could the time and other circumstances serve.

Verses 8-11. For we would not, brethren, have you ignorant — As if he had said, We speak thus concerning the sufferings wherewith God is pleased to exercise his people, because we have lately experienced them in a large measure: of our trouble which came to us in Asia — It is probable that the apostle here refers either to some opposition which he met with in his journey through Galatia and Phrygia, (Acts 18:23,) of which no particular account has reached us; or to the tumult excited by Demetrius, as is related Acts 19:23-41. “It may be said, perhaps, that it does not appear from the history that any danger threatened Paul’s life in the uproar at Ephesus, so imminent as that from which he here represents himself to have been delivered. This matter, it is true, is not stated by the historian in form; but the personal danger of the apostle we cannot doubt must have been extreme, when the whole city was filled with confusion; when the populace had seized his companions; when, in the distraction of his mind, he insisted on coming forth among them; when the Christians, who were about him, would not suffer him; when his friends, certain of the chief of Asia, sent to him, desiring that he would not adventure himself into the tumult; when, lastly, he was obliged to quit immediately the place and the country; and, when the tumult was ceased, to depart into Macedonia. Nothing could be more expressive of the circumstances in which the history describes him to have been at the time when the epistle purports to have been written,” than the verses under consideration. “It is the calm recollection of a mind emerged from the confusion of instant danger. It is that devotion and solemnity of thought which follows a recent deliverance. There is just enough of particularity in the passage to show that it is to be referred to the tumult at Ephesus.” — Paley. That we were pressed out of measure — The Corinthians knew before that he had been in trouble. He now declares the greatness and the fruit of it; above strength — Above the ordinary strength of a Christian, even of an apostle; insomuch that we despaired even of life — Ourselves, and were looked upon by others as dead men. We had the sentence of death in ourselves — That is, not only did others apprehend this concerning us, but we ourselves did indeed think that the appointed end of our life and ministry was come. That we should not trust in ourselves — That, for the future, we should put no confidence in our own wisdom or power to elude the designs of our enemies, nor merely regard human probabilities; but in the greatest and most extreme dangers should learn to repose a cheerful confidence in the power and providence of that God who, at his own pleasure, raiseth the dead by his almighty word; who delivered us from so great a death — As then threatened us; and doth still deliver — In the various dangers with which we are continually surrounded. In whom we trust that he will yet deliver us — From every evil, and preserve us to his heavenly kingdom. Ye also — As well as other churches; helping by prayer for us — From this we learn, that the most eminent saints may be assisted and benefited by the prayers of persons much inferior to them in station and piety; which is a great encouragement to us to pray for one another, and a reason for our desiring each other’s prayers. That for the gift — Namely, my deliverance; bestowed by the means of many persons praying for it, thanks may be given by many on our behalf — Since nothing can be more reasonable than that mercies obtained by prayer should be acknowledged in praise.

9. Sentence—Well expressed by Alford: “We had in ourselves the response of death; that is, our answer within ourselves to the question ‘life or death?’ was ‘death.’ The Greek word may signify sentence or answer. being the answer given by a judge when his sentence or verdict upon the accused was asked. Raiseth the dead—Esteeming his recovery as nearly a resurrection. And the greatness of the danger raised his thoughts from self to the Author of life.

Ver. 8.-9. Paul now accounts for his exultant praise and for the mention of his affliction, by telling of a deadly peril from which he has been lately rescued. It is to sympathizing brothers that he tells the story. Asia: the Roman province of which Ephesus was capital, 1 Corinthians 16:19; Romans 16:5. A burden was crushing them immeasurably beyond their power to bear.

So that we etc.: measure of the greatness of the burden. They were brought into a position in which their path was so completely hedged up that there was, to human sight, no way of escape even for life. 2 Corinthians 1:9 is the very opposite of having a way of escape. [The perfect tense, poorly rendered we have had, recalls the abiding effect of the inward sentence.]

The sentence: more correctly the answer. Contemplating their circumstances they asked themselves whether life or death stood before them. And the answer they were compelled to give in the inmost chamber of their hearts the sentence touching their own prospects which in that inner court they were themselves compelled to pronounce, was that death was before them.

That we should not be etc.: purpose of God in bringing them into this position of utter helplessness, viz. that they should have no confidence in themselves, but should put their trust in Him. And so terrible was their position that no power could save them but that of Him (cp. Romans 4:17) who raises the dead. Henceforth they were to lean only upon the arm of omnipotence.

V. 10. We trust that he will still deliver-That we may at length be able to come to you.

Verse 10. Who delivered us from so great a death] For the circumstances were such that no human power could avail. Will yet deliver us] Having had such a signal evidence of His interposition already, we will confide in him with an unshaken confidence that he will continue to support and deliver.

Verses 8-11. For we would not, brethren, have you ignorant — As if he had said, We speak thus concerning the sufferings wherewith God is pleased to exercise his people, because we have lately experienced them in a large measure: of our trouble which came to us in Asia — It is probable that the apostle here refers either to some opposition which he met with in his journey through Galatia and Phrygia, (Acts 18:23,) of which no particular account has reached us; or to the tumult excited by Demetrius, as is related Acts 19:23-41. “It may be said, perhaps, that it does not appear from the history that any danger threatened Paul’s life in the uproar at Ephesus, so imminent as that from which he here represents himself to have been delivered. This matter, it is true, is not stated by the historian in form; but the personal danger of the apostle we cannot doubt must have been extreme, when the whole city was filled with confusion; when the populace had seized his companions; when, in the distraction of his mind, he insisted on coming forth among them; when the Christians, who were about him, would not suffer him; when his friends, certain of the chief of Asia, sent to him, desiring that he would not adventure himself into the tumult; when, lastly, he was obliged to quit immediately the place and the country; and, when the tumult was ceased, to depart into Macedonia. Nothing could be more expressive of the circumstances in which the history describes him to have been at the time when the epistle purports to have been written,” than the verses under consideration. “It is the calm recollection of a mind emerged from the confusion of instant danger. It is that devotion and solemnity of thought which follows a recent deliverance. There is just enough of particularity in the passage to show that it is to be referred to the tumult at Ephesus.” — Paley. That we were pressed out of measure — The Corinthians knew before that he had been in trouble. He now declares the greatness and the fruit of it; above strength — Above the ordinary strength of a Christian, even of an apostle; insomuch that we despaired even of life — Ourselves, and were looked upon by others as dead men. We had the sentence of death in ourselves — That is, not only did others apprehend this concerning us, but we ourselves did indeed think that the appointed end of our life and ministry was come. That we should not trust in ourselves — That, for the future, we should put no confidence in our own wisdom or power to elude the designs of our enemies, nor merely regard human probabilities; but in the greatest and most extreme dangers should learn to repose a cheerful confidence in the power and providence of that God who, at his own pleasure, raiseth the dead by his almighty word; who delivered us from so great a death — As then threatened us; and doth still deliver — In the various dangers with which we are continually surrounded. In whom we trust that he will yet deliver us — From every evil, and preserve us to his heavenly kingdom. Ye also — As well as other churches; helping by prayer for us — From this we learn, that the most eminent saints may be assisted and benefited by the prayers of persons much inferior to them in station and piety; which is a great encouragement to us to pray for one another, and a reason for our desiring each other’s prayers. That for the gift — Namely, my deliverance; bestowed by the means of many persons praying for it, thanks may be given by many on our behalf — Since nothing can be more reasonable than that mercies obtained by prayer should be acknowledged in praise.

10. Doth deliver—The danger and the deliverance were continuous. The nervous predisposition still hung over Paul, and his life was a constant deliverance from death. We may suggest as a strong proof of the real nature of Paul’s danger, his continued reserve in specifically naming it. Had it been a beast-fight, or a conspiracy, or an assault, or even “a weakness of the eyes,” he would have specified it; but here, as elsewhere, from its humiliating character it is covered under allusions and metaphors.

Ver. 10.-11. Out of the hand of death: who stood before them in so great power. Cp. 2 Corinthians 11:23.

Rescued us: by some human instrumentality, or concurrence of events, unknown to us.

And will rescue: confident hope in face of many perils still threatening them.

In whom etc.; dwells upon and develops will rescue. Paul’s expectation of a deliverance is trust in God.

Will still rescue: all future deliverance being a continuation of that already experienced.

While you also etc.: ground of Paul’s hope, and a condition of future rescue, viz. that his readers pray for him. “by joining with us in our prayer for our deliverance, you are working both with us and for us. And while you do this, we expect deliverance.”

You also; suggests that others are doing the same.

That from many etc.: purpose to be attained by rescue in answer to these many prayers. From many upturned faces of those who have prayed for Paul’s deliverance and whose prayer has been answered, will praise be given to God.

Faces: a graphic picture of men in prayer looking up to God. Gift-of-grace: Romans 1:11. Paul will be rescued by the undeserved favor of God, by means of the many of whose prayers his rescue is the answer. Consequently, from many upturned faces of those who have prayed, will thanks be given on behalf of Paul. “God will save us because you are praying for us. and He makes our deliverance conditional on your prayers in order that the favor shown to a few men may call forth gratitude and thanks from many by whose prayers this favor has been obtained.” This is a courteous acknowledgement that the Corinthian Christians are praying for Paul, that their prayers have power with God, and that his deliverance will evoke their praise to God. It is also a covert request for their prayers. Cp. Romans 15:30; Ephesians 6:19; Colossians 4:3; Philippians 1:19; 2 Thessalonians 3:2. All this is the more appropriate because of the reproof in the First Epistle. These verses reveal not only the terrible peril to which Paul had been exposed but its very deep impression upon him. In them we trace a dark shadow of death cast over him, a strong natural recoil from death, and firm confidence in God for future deliverance developed by this unexpected deliverance. It would seem that even in a life of peril this peril in Asia had marked an era.

It is impossible now to determine the connection between the tumult of Acts 19, and the peril recorded here: nor are we quite sure that the latter was at Ephesus. But each account confirms the other. For the selfish hostility of Demetrius and his companions, prompted as it was by monetary interests at stake, and the ease with which the mob was collected, are enough to account for the deadly peril referred to here. This hostility would be not appeased but exasperated by the dispersal of the mob. And we can well conceive it prompting some immediate and desperate and well-planned attempt to kill the apostle and his colleagues. That Paul felt his danger, is proved by his sudden departure (Acts 20:1) from Ephesus; whereas, a short time earlier, the number of his opponents had been (1 Corinthians 16:9) a reason for remaining. We have seen that it is not unlikely that Timothy was at this time with Paul, and shared his peril. If so, the word us would (cp. 2 Corinthians 1:1) include him; and possibly other companions of Paul. It reminds us that in these perils the apostle was not alone. Possibly it was at this time that Aquila and Priscilla (1 Corinthians 16:19; Romans 16:4) saved his life at the risk of their own.

V. 11. You likewise-As well as other churches.

Helping with us by prayer, that for the gift-Namely, my deliverance. Bestowed upon us by means of many persons-Praying for it, thanks may be given by many.

Verse 11. Ye also helping together by prayer] Even an apostle felt the prayers of the Church of God necessary for his comfort and support. What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them!

The gift bestowed-by the means of many persons] The blessings communicated by means of their prayers.

Thanks may be given by many] When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God for his gracious answers. Thus, the prayers of many obtain the gift; and the thanksgiving of many acknowledge the mercy.

The gift, or carisma, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.

Verses 8-11. For we would not, brethren, have you ignorant — As if he had said, We speak thus concerning the sufferings wherewith God is pleased to exercise his people, because we have lately experienced them in a large measure: of our trouble which came to us in Asia — It is probable that the apostle here refers either to some opposition which he met with in his journey through Galatia and Phrygia, (Acts 18:23,) of which no particular account has reached us; or to the tumult excited by Demetrius, as is related Acts 19:23-41. “It may be said, perhaps, that it does not appear from the history that any danger threatened Paul’s life in the uproar at Ephesus, so imminent as that from which he here represents himself to have been delivered. This matter, it is true, is not stated by the historian in form; but the personal danger of the apostle we cannot doubt must have been extreme, when the whole city was filled with confusion; when the populace had seized his companions; when, in the distraction of his mind, he insisted on coming forth among them; when the Christians, who were about him, would not suffer him; when his friends, certain of the chief of Asia, sent to him, desiring that he would not adventure himself into the tumult; when, lastly, he was obliged to quit immediately the place and the country; and, when the tumult was ceased, to depart into Macedonia. Nothing could be more expressive of the circumstances in which the history describes him to have been at the time when the epistle purports to have been written,” than the verses under consideration. “It is the calm recollection of a mind emerged from the confusion of instant danger. It is that devotion and solemnity of thought which follows a recent deliverance. There is just enough of particularity in the passage to show that it is to be referred to the tumult at Ephesus.” — Paley. That we were pressed out of measure — The Corinthians knew before that he had been in trouble. He now declares the greatness and the fruit of it; above strength — Above the ordinary strength of a Christian, even of an apostle; insomuch that we despaired even of life — Ourselves, and were looked upon by others as dead men. We had the sentence of death in ourselves — That is, not only did others apprehend this concerning us, but we ourselves did indeed think that the appointed end of our life and ministry was come. That we should not trust in ourselves — That, for the future, we should put no confidence in our own wisdom or power to elude the designs of our enemies, nor merely regard human probabilities; but in the greatest and most extreme dangers should learn to repose a cheerful confidence in the power and providence of that God who, at his own pleasure, raiseth the dead by his almighty word; who delivered us from so great a death — As then threatened us; and doth still deliver — In the various dangers with which we are continually surrounded. In whom we trust that he will yet deliver us — From every evil, and preserve us to his heavenly kingdom. Ye also — As well as other churches; helping by prayer for us — From this we learn, that the most eminent saints may be assisted and benefited by the prayers of persons much inferior to them in station and piety; which is a great encouragement to us to pray for one another, and a reason for our desiring each other’s prayers. That for the gift — Namely, my deliverance; bestowed by the means of many persons praying for it, thanks may be given by many on our behalf — Since nothing can be more reasonable than that mercies obtained by prayer should be acknowledged in praise.

Ver. 11. Ye also helping together by prayer for us. The deliverance of Peter was a most evident answer to prayer, by which we learn that the church should at all times, especially under the pressure of heavy calamities, address the throne of grace with fervent importunity.

11. Helping… by prayer for us—It would seem that although, according to verse 8, the Corinthians knew nothing of this particular collapse, yet Paul’s general predisposition was known to them, and was the subject of intercession in his behalf. By the means—That is, by the intercession of many persons in the Corinthian Church. Gift—Restoration from the attack of disease. Says Doddridge, “Nothing is more reasonable than that mercies obtained by prayer should be owned by praise.”

Ver. 10.-11. Out of the hand of death: who stood before them in so great power. Cp. 2 Corinthians 11:23.

Rescued us: by some human instrumentality, or concurrence of events, unknown to us.

And will rescue: confident hope in face of many perils still threatening them.

In whom etc.; dwells upon and develops will rescue. Paul’s expectation of a deliverance is trust in God.

Will still rescue: all future deliverance being a continuation of that already experienced.

While you also etc.: ground of Paul’s hope, and a condition of future rescue, viz. that his readers pray for him. “by joining with us in our prayer for our deliverance, you are working both with us and for us. And while you do this, we expect deliverance.”

You also; suggests that others are doing the same.

That from many etc.: purpose to be attained by rescue in answer to these many prayers. From many upturned faces of those who have prayed for Paul’s deliverance and whose prayer has been answered, will praise be given to God.

Faces: a graphic picture of men in prayer looking up to God. Gift-of-grace: Romans 1:11. Paul will be rescued by the undeserved favor of God, by means of the many of whose prayers his rescue is the answer. Consequently, from many upturned faces of those who have prayed, will thanks be given on behalf of Paul. “God will save us because you are praying for us. and He makes our deliverance conditional on your prayers in order that the favor shown to a few men may call forth gratitude and thanks from many by whose prayers this favor has been obtained.” This is a courteous acknowledgement that the Corinthian Christians are praying for Paul, that their prayers have power with God, and that his deliverance will evoke their praise to God. It is also a covert request for their prayers. Cp. Romans 15:30; Ephesians 6:19; Colossians 4:3; Philippians 1:19; 2 Thessalonians 3:2. All this is the more appropriate because of the reproof in the First Epistle. These verses reveal not only the terrible peril to which Paul had been exposed but its very deep impression upon him. In them we trace a dark shadow of death cast over him, a strong natural recoil from death, and firm confidence in God for future deliverance developed by this unexpected deliverance. It would seem that even in a life of peril this peril in Asia had marked an era.

It is impossible now to determine the connection between the tumult of Acts 19, and the peril recorded here: nor are we quite sure that the latter was at Ephesus. But each account confirms the other. For the selfish hostility of Demetrius and his companions, prompted as it was by monetary interests at stake, and the ease with which the mob was collected, are enough to account for the deadly peril referred to here. This hostility would be not appeased but exasperated by the dispersal of the mob. And we can well conceive it prompting some immediate and desperate and well-planned attempt to kill the apostle and his colleagues. That Paul felt his danger, is proved by his sudden departure (Acts 20:1) from Ephesus; whereas, a short time earlier, the number of his opponents had been (1 Corinthians 16:9) a reason for remaining. We have seen that it is not unlikely that Timothy was at this time with Paul, and shared his peril. If so, the word us would (cp. 2 Corinthians 1:1) include him; and possibly other companions of Paul. It reminds us that in these perils the apostle was not alone. Possibly it was at this time that Aquila and Priscilla (1 Corinthians 16:19; Romans 16:4) saved his life at the risk of their own.

V. 12. For I am the more emboldened to look for this, because I am conscious of my integrity; seeing this is our rejoicing-Even in the deepest adversity.

The testimony of our conscience-Whatever others think of us. That in simplicity-Having one end in view, aiming singly at the glory of God.

And godly sincerity-Without any tincture of guile, dissimulation, or disguise.

Not with carnal wisdom, but by the grace of God-Not by natural, but divine, wisdom.

We have had our conversation in the world-In the whole world; in every circumstance.

Verse 12. For our rejoicing is this] hJ kauchsiv. Our boasting, exultation, subject of glorying.

The testimony of our conscience] marturion thv suneidhsewv. That testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul of its state, sincerity, safety, &c. In simplicity] aJplothti. from a, denoting unity or together, and pelw, to be; or from a, negative, and poluv, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of aplothti, many MSS. and versions have agiothti, holiness. In godly sincerity] eilikrineia qeou. The sincerity of God: that is, such a sincerity as comes from his work in the soul. eilikrineia, sincerity, and eilikrinhv, sincere, come from eilh, the splendour, or bright shining of the sun; and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw.

Not with fleshly wisdom] The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honour in view.

But by the grace of God] Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.

We have had our conversation] anestrafhmen. We have conducted ourselves. The word properly refers to the whole tenor of a man’s life-all that he does says, and intends; and the object or end he has in view, and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb anastrefw is compounded of ana, again, and strefw, to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of God; setting out with Divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul; thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con, together, and verto, I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks, signifying the whole of a man’s conduct, the tenor and practice of his life: and conversio astrorum, and conversiones cælestes, is by CICEROMANS used for the course of the stars and heavenly bodies.--Deuteronomy Leg. c. 8: Cælum una conversione atque eadem, ipse circum se torquetur et vertitur.—CIC de Univers., c. 8: “The heaven itself is, with one and the same revolution, whirled about, and revolves round itself.”

In the world] Both among Jews and Gentiles have we always acted as seeing Him who is invisible.

More abundantly to you-ward.] That is, We have given the fullest proof of this in our conduct towards you; YOU have witnessed the holy manner in which we have always acted; and GOD is witness of the purity of the motives by which we have been actuated; and our conscience tells us that we have lived in uprightness before him.

Verses 12-14. For, &c. — I am more imboldened to look for this, because I am conscious of my integrity; seeing our rejoicing is this — Even in the deepest adversity, a rejoicing which no external calamities can impair, or injuries destroy; the testimony of our conscience — In the sight of God, who searcheth the secrets of all hearts, however men may suspect or censure us; that in simplicity — Aiming singly at the glory of God; and godly sincerity — Without any tincture of guile, dissimulation, or disguise; not with fleshly (carnal) wisdom — Which is so ungenerously and unrighteously imputed to us; but by the grace of God — Which hath created us anew, and continues to help our infirmities; we have had — In time past, and still continue to have, our conversation in the world, in all places which we have visited, and in which we have had our abode, in every circumstance; and more abundantly to you-ward — That is, which has more evidently discovered itself in our converse among you. For we write none other things — Namely, concerning our conversation: than what you read or acknowledge — Than what I have always declared respecting myself, in the epistles I have sent to you and other churches; and what you know in yourselves, and cannot but own to be true; as also you have acknowledged in part — That is, in some measure, or some of you; that we are your rejoicing — That ye rejoice in having known us; as ye also are ours — As we also rejoice in the success of our labours among you; and we trust shall rejoice therein in the day of the Lord Jesus — When we hope to present you before Christ as the seals of our ministry.

Ver. 12. Our rejoicing is this, the testimony of our conscience, that we do devote life in conformity to our call; that we preach Christ to all, warning every man, and have the blood of no man’s soul on our conscience. Those must be clean who bear the vessels of the Lord.

12. For—Connects with the trust of verse 10. The testimony of his conscience is the ground of his rejoicing. For simplicity the better reading is holiness. Godly sincerity—Literally, sincerity of God. Fleshly wisdom—The reverse of the holiness and godly sincerity; implying that hypocritical self-interest imputed to him by the detractors from his apostleship whom he is about to encounter in this epistle. St. Paul’s joy was that on a survey his conscience assured him that his life was the reverse of the picture drawn by his opponents. Conversation—The Greek word signifies, in its classical use, business in a worldly sense: in the New Testament it signifies moral conduct, good or bad. More abundantly— Because he had had more abundant time and occasions to manifest his holiness and sincerity to the Church whose founder-apostle Paul had been. To you-ward—Toward you.

II CORINTHIANS

SECTION 2. — PAUL’S REASON FOR NOT

COMING TO CORINTH CH. 1:12-2:4.

For this our exultation is the witness of our conscience that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we have behaved ourselves in the world and especially towards you. For no other things are we writing to you except what you read, or indeed acknowledge, and I hope that to the end you will acknowledge, according as also you have acknowledged us in part; because a ground of exultation to you we are, as also you to us, in the day of our Lord Jesus.

And with this confidence I wished to come first to you, that you might have a second grace; and through you to pass on into Macedonia, and again from Macedonia to come to you, and by you to be sent forward to Judaea. While wishing this then, do you infer that I acted at all with levity? Or, the things which I purpose, is it according to flesh that I purpose them, that there may be with me the Yes yes and the No no? But faithful is God that our word to you is not Yes and No. For, God’s Son, Christ Jesus, who among you through us was proclaimed, through me and Silvanus and Timothy, did not become Yes and No, but in Him there has come to be Yes. For, so many promises as there are, in Him is the Yes, for which cause also through Him is the Amen, for glory to God through us. And He who confirms us with you for Christ, and has anointed us, is God, who also sealed us, and gave the earnest of the Spirit in our hearts.

And for my part I call upon God as witness upon my soul that it was to spare you that I did not come again to Corinth. Not that we are lords of your faith: but we are joint-workers of your joy. For by faith you stand. But I determined this with myself not again with sorrow to come to you. For, if it is I that make you sorrowful, who then is it that makes me glad, except he that is made sorrowful through me? And I wrote this very thing, lest having come I should receive sorrow from those from whom I must needs rejoice; being confident about all of you that my joy is that of you all. For out of much affliction and constraint of heart I wrote to you amid many tears, not that you may be made sorrowful, but that you may know the love which I have the more abundantly towards you.

From (2 we learn that at first Paul intended to go direct by sea from Ephesus to Corinth, then to Macedonia and back to Corinth, and then to Judaea. This purpose he had already abandoned when he wrote 1 Corinthians 16:5ff. And the earnestness of his self-defence in 2 Corinthians 1:23 suggests that its abandonment had been quoted against him by enemies at Corinth as a mark of levity or guile. For his defence against this charge, he prepares the way by appealing in 2 Corinthians 1:12-14 to his conduct at Corinth: he then meets it expressly by appealing in 2 Corinthians 1:15-22 to the Gospel he preached; and by explaining in 2 Corinthians 1:23-2:4 his real motive.

Ver. 12. Ground of Paul’s confidence that he shall have the effective prayers of his readers, viz. his conduct towards them.

This our exultation: the joyful expectation just expressed. Is the witness etc.: the strongest possible way of saying that Paul’s joyful confidence is an immediate outflow of his consciousness (see 1 Corinthians 8:7 and Romans 2:15) of having lived a holy and pure life at Corinth. 2 Corinthians 1:11, in which this confidence found utterance, is a voice of his conscience bearing witness. In holiness: with a constant aim to work out the purposes of God. See note, Romans 1:7.

Sincerity: as in 1 Corinthians 5:8.

Of God: wrought and given by God. Cp. “peace of God,” Philippians 4:7.

Fleshly wisdom: a faculty of choosing the ends and means best fitted to satisfy the desires, and supply the needs, of the body. Cp. James 3:15. See note, 1 Corinthians 3:4. Such wisdom takes into account only those ends and means which the eye can see and the hand can grasp. In the grace of God; expounds of God above. Paul’s heart tells him that he has acted with pure loyalty to God, not on principles which are wise from the limited point of view of the present bodily life: but he remembers that his holiness and sincerity are gifts to him of the undeserved favor of God. Cp. 1 Corinthians 15:10. And he has acted thus even in the present wicked world.

Especially to you: giving them during his long intercourse (Acts 18:11) abundant proof of the principles which guide him.

Verse 13. Than what ye read] Viz. In the first epistle which he had sent them.

Or acknowledge] To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel.

Verses 12-14. For, &c. — I am more imboldened to look for this, because I am conscious of my integrity; seeing our rejoicing is this — Even in the deepest adversity, a rejoicing which no external calamities can impair, or injuries destroy; the testimony of our conscience — In the sight of God, who searcheth the secrets of all hearts, however men may suspect or censure us; that in simplicity — Aiming singly at the glory of God; and godly sincerity — Without any tincture of guile, dissimulation, or disguise; not with fleshly (carnal) wisdom — Which is so ungenerously and unrighteously imputed to us; but by the grace of God — Which hath created us anew, and continues to help our infirmities; we have had — In time past, and still continue to have, our conversation in the world, in all places which we have visited, and in which we have had our abode, in every circumstance; and more abundantly to you-ward — That is, which has more evidently discovered itself in our converse among you. For we write none other things — Namely, concerning our conversation: than what you read or acknowledge — Than what I have always declared respecting myself, in the epistles I have sent to you and other churches; and what you know in yourselves, and cannot but own to be true; as also you have acknowledged in part — That is, in some measure, or some of you; that we are your rejoicing — That ye rejoice in having known us; as ye also are ours — As we also rejoice in the success of our labours among you; and we trust shall rejoice therein in the day of the Lord Jesus — When we hope to present you before Christ as the seals of our ministry.

13. Write none other… than what ye read—There is no lurking design, no concealed subsense in his words. They mean what they say, just as they are read by his Corinthians. Or acknowledge—Knowing beforehand that they are truth. Shall acknowledge—As there is no hypocrisy, so there will be no apostasy.

Ver. 13.-14. No other things: in writing 2 Corinthians 1:12 he means nothing more than they read in the plain meaning of his words, or than they already acknowledge to be true. His words have no hidden meaning. To the end: as in 1 Corinthians 1:8.

As also etc.: courteous acknowledgment that all the recognition Paul hopes for in the future he already has.

In part: either a partial recognition by the whole church, or a recognition by a part of the church. Probably the latter, in accordance with the severe censure of DIV. III.

Because a-ground-of-exultation to you etc.: a fact justifying the foregoing words. Just as the Corinthian Christians, who are a result of Paul’s toil and a proof of the power of the Gospel, call forth in him joyful confidence in God, so Paul, as a great monument of the grace of God, calls forth in their hearts a similar confidence.

In the day etc.: 1 Corinthians 1:8: suggested probably by you to us, (<504716> Philippians 2:16; 1 Thessalonians 2:19,) but embracing also we are to you. They who save a soul from death lay up for themselves joy in that Day when the light of eternity will reveal the true value of a soul. And the same light will reveal the true grandeur of the heroes of the church, and thus increase the joy of those who have been associated with them on earth. Paul declares that, just as he already possessed in his readers that which would be a joy to him in the day of Christ, so they regarded him. This justified him in saying that they had already recognized the truth of his words about himself in 2 Corinthians 1:11. Thus 2 Corinthians 1:12, 13 support 2 Corinthians 1:11.

Notice how wisely and lovingly Paul approaches his defence of himself in 2 Corinthians 1:15-22. He appeals to his readers’ sympathy, by speaking of his great peril and its effect upon him. He wins their confidence by saying that he expects to be saved from future peril because they are praying for him. This reliance upon their prayers he justifies by saying that it is the voice of his conscience, of that faculty in man which knows the secrets of man’s heart, declaring that he has acted towards the Corinthians as a man of God. For such a one, and one intimately associated with themselves, they cannot but pray. This testimony about himself Paul supports by saying that he means only what he says, and that his readers’ exultation about him, an exultation which looks forward to eternity, is a proof that they recognize the truth of his words.

V. 14. Ye have acknowledged us in part-Though not so fully as ye will do.

That we are you rejoicing-That ye rejoice in having known us. As ye also are ours-As we also rejoice in the success of our labours among you; and we trust shall rejoice therein in the day of the Lord Jesus.

Verse 14. Have acknowledged us in part] apo merouv may signify here not in part, but some of you; and it is evident, from the distracted state of the Corinthians, and the opposition raised there against the apostle, that it was only a part of them that did acknowledge him, and receive and profit by his epistles and advice.

We are your rejoicing, &c.] You boast of us as the ministers of Christ through whom ye have believed; as we boast of you as genuine converts to the Christian faith, and worthy members of the Church of God.

Verses 12-14. For, &c. — I am more imboldened to look for this, because I am conscious of my integrity; seeing our rejoicing is this — Even in the deepest adversity, a rejoicing which no external calamities can impair, or injuries destroy; the testimony of our conscience — In the sight of God, who searcheth the secrets of all hearts, however men may suspect or censure us; that in simplicity — Aiming singly at the glory of God; and godly sincerity — Without any tincture of guile, dissimulation, or disguise; not with fleshly (carnal) wisdom — Which is so ungenerously and unrighteously imputed to us; but by the grace of God — Which hath created us anew, and continues to help our infirmities; we have had — In time past, and still continue to have, our conversation in the world, in all places which we have visited, and in which we have had our abode, in every circumstance; and more abundantly to you-ward — That is, which has more evidently discovered itself in our converse among you. For we write none other things — Namely, concerning our conversation: than what you read or acknowledge — Than what I have always declared respecting myself, in the epistles I have sent to you and other churches; and what you know in yourselves, and cannot but own to be true; as also you have acknowledged in part — That is, in some measure, or some of you; that we are your rejoicing — That ye rejoice in having known us; as ye also are ours — As we also rejoice in the success of our labours among you; and we trust shall rejoice therein in the day of the Lord Jesus — When we hope to present you before Christ as the seals of our ministry.

14. In part—Either meaning a part of you have acknowledged me; or, you have acknowledged as to the part of my life and character that you have thus far seen and understood, although another large part has needed much explanation and defence; or, you have, partially but not adequately, acknowledged. The second we think the real sense. Your rejoicing— Rather, your boast; the opposite of shame, as rejoicing is the opposite of sorrow. Day… Jesus—Our boasting of each other now and ever will be ratified and completed at the judgment-day.

PART FIRST.

PAUL’S MAINTENANCE OF HIS APOSTLESHIP, 2 Corinthians 1:15-11:17.

I. DEFENCE OF HIS IMPUGNED CHANGE OF PLAN OF TRAVEL, 2 Corinthians 1:15-2:17.

1. His change of plan was not of fickle will, but of divine motive, 15-22.

Ver. 13.-14. No other things: in writing 2 Corinthians 1:12 he means nothing more than they read in the plain meaning of his words, or than they already acknowledge to be true. His words have no hidden meaning. To the end: as in 1 Corinthians 1:8.

As also etc.: courteous acknowledgment that all the recognition Paul hopes for in the future he already has.

In part: either a partial recognition by the whole church, or a recognition by a part of the church. Probably the latter, in accordance with the severe censure of DIV. III.

Because a-ground-of-exultation to you etc.: a fact justifying the foregoing words. Just as the Corinthian Christians, who are a result of Paul’s toil and a proof of the power of the Gospel, call forth in him joyful confidence in God, so Paul, as a great monument of the grace of God, calls forth in their hearts a similar confidence.

In the day etc.: 1 Corinthians 1:8: suggested probably by you to us, (<504716> Philippians 2:16; 1 Thessalonians 2:19,) but embracing also we are to you. They who save a soul from death lay up for themselves joy in that Day when the light of eternity will reveal the true value of a soul. And the same light will reveal the true grandeur of the heroes of the church, and thus increase the joy of those who have been associated with them on earth. Paul declares that, just as he already possessed in his readers that which would be a joy to him in the day of Christ, so they regarded him. This justified him in saying that they had already recognized the truth of his words about himself in 2 Corinthians 1:11. Thus 2 Corinthians 1:12, 13 support 2 Corinthians 1:11.

Notice how wisely and lovingly Paul approaches his defence of himself in 2 Corinthians 1:15-22. He appeals to his readers’ sympathy, by speaking of his great peril and its effect upon him. He wins their confidence by saying that he expects to be saved from future peril because they are praying for him. This reliance upon their prayers he justifies by saying that it is the voice of his conscience, of that faculty in man which knows the secrets of man’s heart, declaring that he has acted towards the Corinthians as a man of God. For such a one, and one intimately associated with themselves, they cannot but pray. This testimony about himself Paul supports by saying that he means only what he says, and that his readers’ exultation about him, an exultation which looks forward to eternity, is a proof that they recognize the truth of his words.

V. 15. In this confidence-That is, being confident of this.

Verse 15. And in this confidence] Under the conviction or persuasion that this is the case; that ye exult in us, as we do in you; I was minded] I had purposed to come to you before, as he had intimated, 1 Corinthians 16:5; for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfil; and he gives the reason, 2 Corinthians 1:23.

A second benefit] He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the Gospel; and he had purposed to visit them again that they might have a second blessing, in having that seed watered. Instead of carin, grace or benefit, several MSS. read caran joy, pleasure; but the word grace or benefit, seems to express the apostle’s meaning best.

Verses 15, 16. And in this confidence — That is, being confident of this, namely, of our mutual affection to, and esteem for, each other; I was minded — Eboulomhn, I purposed; to come unto you before — Or first, as proteron seems here to signify. “As soon as the apostle was informed, by some of the family of Chloe, that dissensions had arisen among the Corinthian brethren, he determined to go to Corinth first; that is, before he went into Macedonia. His intention was to go straightway to Corinth by sea, because he wished to be there soon, in the expectation that his presence among the Corinthians would put an end to their divisions, either in the way of persuasion or of punishment. Wherefore, to prepare the Corinthians for his coming, he notified his resolution to them by Timothy and Erastus; but after their departure, having great success in preaching, and the messengers from Corinth arriving with a letter from the sincere part of the church, the apostle judged it prudent to delay his visit to Corinth, to give them who had sinned time to repent. And therefore, instead of going straightway to Corinth, by sea, he resolved to go by the way of Macedonia. This alteration of his purpose he signified to the Corinthians in his first epistle, 1 Corinthians 16:5-7.” That you might have a second benefit — So our translators have rendered deuteran carin; that is, a further confirmation and edification in gifts and graces, wherewith ye were enriched by my first coming to you. And to pass by you into Macedonia — To make you a short visit in my way thither; and then, having despatched my business in the churches there, to come again to you from Macedonia, and make a longer stay; and of you to be brought (sent) forward toward Judea — When I shall go thither to deliver the money raised by the contribution of the Gentile Christians, for the relief of their distressed Jewish brethren.

Ver. 15. That ye might have a second benefit: cariv, grace. The gospel itself is grace and truth shining on the world. The apostle had been three years at Corinth, and in Achaia. He had also visited Corinth a second time; but that being on a journey, is not counted here. It is noticed however in 2 Corinthians 12:14, where the apostle says, Behold, the third time I am ready to come to you.

15. This confidence—Of our mutual boast of each other. Before, qualifies minded, and should be placed before it. This purpose was before his first epistle, and was a subordinate part of his plan, as stated Acts 19:21. A second benefit—A double benefit, by a double visit, as described next verse.

Ver. 15.-16. The change from “we,” “us,” to I (to be noted carefully throughout the Epistle) marks a transition to matters pertaining only to Paul after matters pertaining to his helpers, especially Timothy who joins in this letter and who shared his labors at Corinth and his perils in Asia. First to you: before going to Macedonia. 2 Corinthians 1:17 suggests that the apostle’s change of purpose had brought against him a charge of carelessness or vacillation, against which in 2 Corinthians 1:15 he begins to defend himself.

Grace, or favour, i.e. from God: cp. “gift-of-grace,” Romans 1:11; also Romans 15:29. Through Paul’s visit God’s favor will reach and bless his readers.

A second grace: a second visit, i.e. one visit on the way to Macedonia and one on the return journey.

And through you etc.: continuation of Paul’s wish.

To be sent forward etc.: the same wish is expressed in 1 Corinthians 16:6. This purpose to go to Judaea agrees with Acts 21:15. To this plan of travel Paul was prompted by his confidence that he is to his readers a ground of exultation and that to the end they will recognize the godliness and purity of his conduct. He wished to see them as often as possible, and to have their assistance for his journey to Judaea.

Verse 16. To pass by you into Macedonia] He had purposed to go to Macedonia first, and then from Macedonia return to them, and probably winter in Corinth. Therefore we must understand the diJ umwn, by you, as implying that he would sail up the Ægean Sea, leaving Corinth to the west; though he might have taken it in his way, and have gone by land through Greece up to Macedonia. Some think that the meaning is, that he purposed to take Achaia in his way to Macedonia, without calling at Corinth; but Achaia was out of his way considerably, and he could scarcely go through Achaia without passing close by Corinth. I consider the words, therefore, as implying that he purposed not to call at Corinth at that time, but to pass by it, as before stated.

Verses 15, 16. And in this confidence — That is, being confident of this, namely, of our mutual affection to, and esteem for, each other; I was minded — Eboulomhn, I purposed; to come unto you before — Or first, as proteron seems here to signify. “As soon as the apostle was informed, by some of the family of Chloe, that dissensions had arisen among the Corinthian brethren, he determined to go to Corinth first; that is, before he went into Macedonia. His intention was to go straightway to Corinth by sea, because he wished to be there soon, in the expectation that his presence among the Corinthians would put an end to their divisions, either in the way of persuasion or of punishment. Wherefore, to prepare the Corinthians for his coming, he notified his resolution to them by Timothy and Erastus; but after their departure, having great success in preaching, and the messengers from Corinth arriving with a letter from the sincere part of the church, the apostle judged it prudent to delay his visit to Corinth, to give them who had sinned time to repent. And therefore, instead of going straightway to Corinth, by sea, he resolved to go by the way of Macedonia. This alteration of his purpose he signified to the Corinthians in his first epistle, 1 Corinthians 16:5-7.” That you might have a second benefit — So our translators have rendered deuteran carin; that is, a further confirmation and edification in gifts and graces, wherewith ye were enriched by my first coming to you. And to pass by you into Macedonia — To make you a short visit in my way thither; and then, having despatched my business in the churches there, to come again to you from Macedonia, and make a longer stay; and of you to be brought (sent) forward toward Judea — When I shall go thither to deliver the money raised by the contribution of the Gentile Christians, for the relief of their distressed Jewish brethren.

16. And—By the plan here proposed Corinth was to have been both Paul’s sallying and his rallying point—his centre and capital—during this European visit. But the news brought by the Chloe folks, confirmed by Stephanas and his colleagues, shook Corinth out of its supreme place in his confidence. This sinking of Corinth capital is implied in 1 Corinthians 16:5, and probably became known at Corinth through Stephanas and colleagues, and, perhaps, through Titus and Timothy, and gave vantage ground to St. Paul’s detractors. Into… out of—He would have crossed the AEgean, straight from Ephesus to Corinth; thence he would have visited Macedonia and gone back again. Of you to be brought on my way—By a furnishing of travelling outfit and an escort of honour. So high did the Corinthian saints stand in the apostle’s expectations. Then to be told (1 Corinthians 16:5) that they were to be an incident subordinate to Macedonia, was a severe check upon Corinth. St. Paul’s opponents could now say that he was fickle; was vexed because Corinth had not sufficiently idolized him; and that thence he was a self-seeking pseudo-apostle. Paul will now give a different version of his change of purpose.

Ver. 15.-16. The change from “we,” “us,” to I (to be noted carefully throughout the Epistle) marks a transition to matters pertaining only to Paul after matters pertaining to his helpers, especially Timothy who joins in this letter and who shared his labors at Corinth and his perils in Asia. First to you: before going to Macedonia. 2 Corinthians 1:17 suggests that the apostle’s change of purpose had brought against him a charge of carelessness or vacillation, against which in 2 Corinthians 1:15 he begins to defend himself.

Grace, or favour, i.e. from God: cp. “gift-of-grace,” Romans 1:11; also Romans 15:29. Through Paul’s visit God’s favor will reach and bless his readers.

A second grace: a second visit, i.e. one visit on the way to Macedonia and one on the return journey.

And through you etc.: continuation of Paul’s wish.

To be sent forward etc.: the same wish is expressed in 1 Corinthians 16:6. This purpose to go to Judaea agrees with Acts 21:15. To this plan of travel Paul was prompted by his confidence that he is to his readers a ground of exultation and that to the end they will recognize the godliness and purity of his conduct. He wished to see them as often as possible, and to have their assistance for his journey to Judaea.

V. 17. Did I use levity-Did I lightly change my purpose? Do I purpose according to the flesh-Are my purposes grounded on carnal or worldly considerations?

So that there should be with me yea and nay-Sometimes one, sometimes the other; that is, variableness and inconstancy.

Verse 17. Did I use lightness?] When I formed this purpose, was it without due consideration? and did I abandon it through fickleness of mind?

That with me there should be yea, &c.] That I should act as carnal men, who change their purposes, and falsify their engagements, according as may seem best to their secular interest?

Verses 17-20. When I therefore was thus minded — Having, therefore, purposed this; did I use lightness — Did I lightly change my purpose? or, the things that I purpose in general; do I purpose according to the flesh — Are my purposes grounded on carnal or worldly considerations? that with me there should be yea and nay — Sometimes one, sometimes the other; that is, variableness and inconstancy in my counsels and actions, that none should know how to depend upon me for what they had to expect from me? But as God is true — I solemnly protest, that, as the God whom I serve is faithful; our word to you — On this and other occasions, and the doctrine we have preached to you; was not yea and nay — Wavering and uncertain; but that my behaviour and testimony have been always uniform, invariable, and consistent with my professions. For the Son of God, who was preached by us — That is, our preaching concerning him, was not yea and nay — Was not variable and inconsistent with itself; but in him was yea — As he is the same yesterday, to-day, and for ever, the declarations of his Word, and the engagements of his covenant, are inviolably the same. For all the promises of God — Many and precious as they are; in him are yea and amen — Are made with truth, and fulfilled with fidelity; or are surely established and accomplished in and through him. They are yea with respect to God promising; amen with respect to men believing; yea with respect to the apostles; amen with respect to their hearers. Unto the glory of God by us — As is declared by us in our ministry.

17. Lightness—Volatility, fickleness. According to the flesh—From self-seeking and desire to be idolized. With me—Instead of with God, my divine director. Yea… nay—An independent, selfish claim, to decide affirmatively or negatively, as he should see fit, from worldly motives.

Ver. 17. Paul comes now to the charge against himself based on the foregoing purpose. Consequently, this purpose, afterwards abandoned must have been in some way, possibly in the lost letter, (1 Corinthians 5:9,) made known to the Corinthians.

With levity: hastily forming a purpose, and caring little whether it was accomplished.

Or etc.: another possible supposition. Paul answers his first question touching one special case in the past, I acted, by asking a second question about an abiding principle of his life, I purpose.

The Yes, yes and the No, no: emphatic assertion and emphatic denial of the same thing, of which one or other must necessarily be deliberate falsehood.

According to flesh: see Romans 1:4. If Paul makes directly contrary statements about his own purposes, his purposes must, since the Spirit of God is the Spirit of the Truth, be prompted by considerations drawn from the present bodily life. But, of such considerations, his whole career of hardship and peril was an evident and utter trampling under foot. It was therefore impossible for him to say one thing and mean another; and equally impossible to form a careless purpose.

May be with me: graphic picture of the inconsistency of Yes and No dwelling together in a man like Paul. This inconsistency is represented as an aim which Paul is supposed deliberately to set before himself, and for which he sinks down to worldly motives. For without such motives he could not be guilty of the insincerity with which he was charged.

V. 18. Our word to you-The whole tenor of our doctrine. Hath not been yea and nay-Wavering and uncertain.

Verse 18. But as God is true] Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state that induced me to postpone my visit. See 2 Corinthians 1:23.

Verses 17-20. When I therefore was thus minded — Having, therefore, purposed this; did I use lightness — Did I lightly change my purpose? or, the things that I purpose in general; do I purpose according to the flesh — Are my purposes grounded on carnal or worldly considerations? that with me there should be yea and nay — Sometimes one, sometimes the other; that is, variableness and inconstancy in my counsels and actions, that none should know how to depend upon me for what they had to expect from me? But as God is true — I solemnly protest, that, as the God whom I serve is faithful; our word to you — On this and other occasions, and the doctrine we have preached to you; was not yea and nay — Wavering and uncertain; but that my behaviour and testimony have been always uniform, invariable, and consistent with my professions. For the Son of God, who was preached by us — That is, our preaching concerning him, was not yea and nay — Was not variable and inconsistent with itself; but in him was yea — As he is the same yesterday, to-day, and for ever, the declarations of his Word, and the engagements of his covenant, are inviolably the same. For all the promises of God — Many and precious as they are; in him are yea and amen — Are made with truth, and fulfilled with fidelity; or are surely established and accomplished in and through him. They are yea with respect to God promising; amen with respect to men believing; yea with respect to the apostles; amen with respect to their hearers. Unto the glory of God by us — As is declared by us in our ministry.

Ver. 18. As God is true, our word toward you was not yea and nay. This affirmation is equivalent to an oath. Our word to you, and promise to come, are like the gospel we preach.

18. Our word toward you—Our speech, whether by letter, by converse, or by preaching. Not yea… nay—Was not of our own fickle human decision.

Ver. 18.-20. Solemn answer to the foregoing questions, followed by proof. Our word: of Paul and his colleagues, for all whom holds good Paul’s reply to a charge made against himself alone. Our word, not “words”; puts together in one category all they say and write, including the Gospel. This all-embracing word is not contradiction, but harmony. Of this, the trustworthiness of God is a pledge. Cp. 1 Corinthians 1:9. For we cannot conceive that God who claims implicit belief would send, and attest by miraculous powers, untruthful ambassadors. Of 2 Corinthians 1:18; 2 Corinthians 1:19 is proof. See under 2 Corinthians 1:22. God: placed before Son for emphasis, and taking up faithful is God. The full title of Christ is emphatic.

Among you through us: by the agency of Paul and his colleagues the incarnate Son of God was first proclaimed at Corinth.

Through me etc.: exact specification of us. Notice the agreement with Acts 18:5.

Silvanus: in Acts, Silas: a prophet, and leading man in the church at Jerusalem, sent by that church to Antioch as bearer, in company with Paul and Barnabas, of the decree. After preaching for a time at Antioch and then returning to Jerusalem, he went with Paul on his second missionary journey. He and Timothy remained behind when Paul left Berea suddenly, but rejoined him at Corinth. See Acts 15:22, 32, 40; 18:5. With this last verse agrees 1 Thessalonians 1:1; 2 Thessalonians 1:1. Whether 1 Peter 5:12 refers to the same man, we do not know: or why he disappears so suddenly and at the same time both from the Book of Acts and from the Epistles of Paul.

Did not become; i.e. prove itself to be.

The Son of God, whose advent as Jesus, the anointed King, Paul proclaimed at Corinth, and who is Himself the Word of God, did not prove Himself to be a self-contradictory word.

In Him there has come to be, in a sense unknown before, assertion; viz. the unwavering promise of God. This is explained and proved in 2 Corinthians 1:20.

In Him is the Yes. Christ incarnate was a solemn and costly declaration by God that He will fulfill every one of the ancient promises, a declaration not admitting denial of doubt.

The Amen: Romans 1:25: the expression of man’s faith that the promise will be fulfilled. Since in Christ God reasserts the old promises, also through Christ men believe them, and shout Amen.

Through us: by whose preaching the Amen has risen from the lips of many who never spoke it before. And this has been in order that glory may come to God, i.e. that His grandeur may shine forth and thus elicit admiration for men. Cp. Romans 15:7, 9.

Through us; keeps up the connection between the Gospel and Paul, and it thus parallel to the same words in 2 Corinthians 1:19.

V. 19. For Jesus Christ, who was preached by us-That is, our preaching concerning him.

Was not yea and nay-Was not variable and inconsistent with itself. But was yea in him-Always one and the same, centering in him.

Verse 19. For the Son of God, &c.] If I could have changed my purpose through carnal or secular interests then I must have had the same interest in view when I first preached the Gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove that we neither had, nor could have such interest in view?

Verses 17-20. When I therefore was thus minded — Having, therefore, purposed this; did I use lightness — Did I lightly change my purpose? or, the things that I purpose in general; do I purpose according to the flesh — Are my purposes grounded on carnal or worldly considerations? that with me there should be yea and nay — Sometimes one, sometimes the other; that is, variableness and inconstancy in my counsels and actions, that none should know how to depend upon me for what they had to expect from me? But as God is true — I solemnly protest, that, as the God whom I serve is faithful; our word to you — On this and other occasions, and the doctrine we have preached to you; was not yea and nay — Wavering and uncertain; but that my behaviour and testimony have been always uniform, invariable, and consistent with my professions. For the Son of God, who was preached by us — That is, our preaching concerning him, was not yea and nay — Was not variable and inconsistent with itself; but in him was yea — As he is the same yesterday, to-day, and for ever, the declarations of his Word, and the engagements of his covenant, are inviolably the same. For all the promises of God — Many and precious as they are; in him are yea and amen — Are made with truth, and fulfilled with fidelity; or are surely established and accomplished in and through him. They are yea with respect to God promising; amen with respect to men believing; yea with respect to the apostles; amen with respect to their hearers. Unto the glory of God by us — As is declared by us in our ministry.

Ver. 19, 20. For the Son of God, Jesus Christ, who was preached among you by us — was not yea and nay; words which may be true, or may not be true. But in him was yea; for all the promises of God in him are yea and amen. In the Son of God we have certainty. There is no nay in any of his promises; ask, and ye shall receive. They are all amen, a word which designates truth on the part of God, as in Isaiah 65:16, and the assent of men, saying, amen in prayer. The gospel, full of promises, is declared that all may embrace the truth.

19. For—Paul exemplifies this denial of selfish fickleness, first, 19-22, in regard to his preaching, and then, 23-2:4, in regard to the case in question, his change of journey-plan. The Son of God. The great theme and soul of all our preaching, Christ, is the ever changeless affirmative, the immutable yea. Silvanus and Timotheus—The true Pauline preachers, in distinction from the Judaizers and other factionists. Not yea and nay—Fickle and contradictory; sometimes affirmative and sometimes negative. But in him was yea—God’s blessed gospel affirmation resided in him.

Ver. 18.-20. Solemn answer to the foregoing questions, followed by proof. Our word: of Paul and his colleagues, for all whom holds good Paul’s reply to a charge made against himself alone. Our word, not “words”; puts together in one category all they say and write, including the Gospel. This all-embracing word is not contradiction, but harmony. Of this, the trustworthiness of God is a pledge. Cp. 1 Corinthians 1:9. For we cannot conceive that God who claims implicit belief would send, and attest by miraculous powers, untruthful ambassadors. Of 2 Corinthians 1:18; 2 Corinthians 1:19 is proof. See under 2 Corinthians 1:22. God: placed before Son for emphasis, and taking up faithful is God. The full title of Christ is emphatic.

Among you through us: by the agency of Paul and his colleagues the incarnate Son of God was first proclaimed at Corinth.

Through me etc.: exact specification of us. Notice the agreement with Acts 18:5.

Silvanus: in Acts, Silas: a prophet, and leading man in the church at Jerusalem, sent by that church to Antioch as bearer, in company with Paul and Barnabas, of the decree. After preaching for a time at Antioch and then returning to Jerusalem, he went with Paul on his second missionary journey. He and Timothy remained behind when Paul left Berea suddenly, but rejoined him at Corinth. See Acts 15:22, 32, 40; 18:5. With this last verse agrees 1 Thessalonians 1:1; 2 Thessalonians 1:1. Whether 1 Peter 5:12 refers to the same man, we do not know: or why he disappears so suddenly and at the same time both from the Book of Acts and from the Epistles of Paul.

Did not become; i.e. prove itself to be.

The Son of God, whose advent as Jesus, the anointed King, Paul proclaimed at Corinth, and who is Himself the Word of God, did not prove Himself to be a self-contradictory word.

In Him there has come to be, in a sense unknown before, assertion; viz. the unwavering promise of God. This is explained and proved in 2 Corinthians 1:20.

In Him is the Yes. Christ incarnate was a solemn and costly declaration by God that He will fulfill every one of the ancient promises, a declaration not admitting denial of doubt.

The Amen: Romans 1:25: the expression of man’s faith that the promise will be fulfilled. Since in Christ God reasserts the old promises, also through Christ men believe them, and shout Amen.

Through us: by whose preaching the Amen has risen from the lips of many who never spoke it before. And this has been in order that glory may come to God, i.e. that His grandeur may shine forth and thus elicit admiration for men. Cp. Romans 15:7, 9.

Through us; keeps up the connection between the Gospel and Paul, and it thus parallel to the same words in 2 Corinthians 1:19.

V. 20. For all the promises of God are yea and amen in him-Are surely established in and through him. They are yea with respect to God promising; amen, with respect to men believing; yea, with respect to the apostles; amen, with respect to their hearers.

Verse 20. For all the promises of God] Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest; would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfil those promises by us-by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true; and consequently each must have its due fulfilment. God will not make use of trifling, worldly men, as the instruments by which he will fulfil his promises; but he has fulfilled them by us; therefore we are just and spiritual men, else God would not have used us.

In him are yea, and in him amen] All the promises which God has made to mankind are yea-true in themselves, and amen-faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the Gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea; and it has its fulfilment through Christ, and is amen; and this is to the glory of God, by the preaching of the apostles.

From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry; but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus; and of showing that the promises of God not only come by him, but are fulfilled through him.

Verses 17-20. When I therefore was thus minded — Having, therefore, purposed this; did I use lightness — Did I lightly change my purpose? or, the things that I purpose in general; do I purpose according to the flesh — Are my purposes grounded on carnal or worldly considerations? that with me there should be yea and nay — Sometimes one, sometimes the other; that is, variableness and inconstancy in my counsels and actions, that none should know how to depend upon me for what they had to expect from me? But as God is true — I solemnly protest, that, as the God whom I serve is faithful; our word to you — On this and other occasions, and the doctrine we have preached to you; was not yea and nay — Wavering and uncertain; but that my behaviour and testimony have been always uniform, invariable, and consistent with my professions. For the Son of God, who was preached by us — That is, our preaching concerning him, was not yea and nay — Was not variable and inconsistent with itself; but in him was yea — As he is the same yesterday, to-day, and for ever, the declarations of his Word, and the engagements of his covenant, are inviolably the same. For all the promises of God — Many and precious as they are; in him are yea and amen — Are made with truth, and fulfilled with fidelity; or are surely established and accomplished in and through him. They are yea with respect to God promising; amen with respect to men believing; yea with respect to the apostles; amen with respect to their hearers. Unto the glory of God by us — As is declared by us in our ministry.

Ver. 19, 20. For the Son of God, Jesus Christ, who was preached among you by us — was not yea and nay; words which may be true, or may not be true. But in him was yea; for all the promises of God in him are yea and amen. In the Son of God we have certainty. There is no nay in any of his promises; ask, and ye shall receive. They are all amen, a word which designates truth on the part of God, as in Isaiah 65:16, and the assent of men, saying, amen in prayer. The gospel, full of promises, is declared that all may embrace the truth.

20. St. Paul now tells of what the yea in Christ was an affirmation, namely, the promises of God. All the promises—Literally, How many soever are the promises of God, in him (Christ) is the yea; all God’s promises find their expression in Christ. And in him—By the best reading, Wherefore also through him is the Amen to God to his glory through us. As the yea of God’s promises is in Christ, so our responsive Amen is through Christ to God’s glory. Christ is thus made, by the apostle, the medium through whom God’s promises become ours, and our praises becomes God’s. By this the Christine party are made to realize that they cannot well represent St. Paul as the depreciator of Christ.

Ver. 18.-20. Solemn answer to the foregoing questions, followed by proof. Our word: of Paul and his colleagues, for all whom holds good Paul’s reply to a charge made against himself alone. Our word, not “words”; puts together in one category all they say and write, including the Gospel. This all-embracing word is not contradiction, but harmony. Of this, the trustworthiness of God is a pledge. Cp. 1 Corinthians 1:9. For we cannot conceive that God who claims implicit belief would send, and attest by miraculous powers, untruthful ambassadors. Of 2 Corinthians 1:18; 2 Corinthians 1:19 is proof. See under 2 Corinthians 1:22. God: placed before Son for emphasis, and taking up faithful is God. The full title of Christ is emphatic.

Among you through us: by the agency of Paul and his colleagues the incarnate Son of God was first proclaimed at Corinth.

Through me etc.: exact specification of us. Notice the agreement with Acts 18:5.

Silvanus: in Acts, Silas: a prophet, and leading man in the church at Jerusalem, sent by that church to Antioch as bearer, in company with Paul and Barnabas, of the decree. After preaching for a time at Antioch and then returning to Jerusalem, he went with Paul on his second missionary journey. He and Timothy remained behind when Paul left Berea suddenly, but rejoined him at Corinth. See Acts 15:22, 32, 40; 18:5. With this last verse agrees 1 Thessalonians 1:1; 2 Thessalonians 1:1. Whether 1 Peter 5:12 refers to the same man, we do not know: or why he disappears so suddenly and at the same time both from the Book of Acts and from the Epistles of Paul.

Did not become; i.e. prove itself to be.

The Son of God, whose advent as Jesus, the anointed King, Paul proclaimed at Corinth, and who is Himself the Word of God, did not prove Himself to be a self-contradictory word.

In Him there has come to be, in a sense unknown before, assertion; viz. the unwavering promise of God. This is explained and proved in 2 Corinthians 1:20.

In Him is the Yes. Christ incarnate was a solemn and costly declaration by God that He will fulfill every one of the ancient promises, a declaration not admitting denial of doubt.

The Amen: Romans 1:25: the expression of man’s faith that the promise will be fulfilled. Since in Christ God reasserts the old promises, also through Christ men believe them, and shout Amen.

Through us: by whose preaching the Amen has risen from the lips of many who never spoke it before. And this has been in order that glory may come to God, i.e. that His grandeur may shine forth and thus elicit admiration for men. Cp. Romans 15:7, 9.

Through us; keeps up the connection between the Gospel and Paul, and it thus parallel to the same words in 2 Corinthians 1:19.

V. 21. I say, to the glory of God-For it is God alone that is able to fulfil these promises.

That establisheth us-Apostles and teachers.

With you-All true believers.

In the faith of Christ; and hath anointed us-With the oil of gladness, with joy in the Holy Ghost, thereby giving us strength both to do and suffer his will.

Verse 21. Now he which stablisheth us with you] It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind.

Verses 21, 22. Now he which stablisheth us — Apostles and teachers; with you — All true believers; in the faith of Christ — Or he who confirms both you and us in the truth; and hath anointed us — With the oil of gladness, with joy in the Holy Ghost; thereby giving us strength both to do and suffer his will: or, he who hath consecrated us to this apostolic office, and endued us with the gifts and graces of the Holy Ghost, thereby qualifying us for it; is God — From whom alone every good and perfect gift cometh. Who hath also sealed us — Stamped his image on our hearts; thus marking and sealing us as his own property. Anciently, seals were used for marking goods, as the property of the person who had put his seal on them, that they might be distinguished from the goods of others. Thus all believers are said to be sealed with the Spirit of promise, or which was promised, (Ephesians 1:13,) because they are thereby marked as Christ’s property. Thus, likewise, the servants of God are said to be sealed on their foreheads for the same purpose, Revelation 7:3; 9:4. The apostles therefore are said to have been sealed of God, because by the sanctifying graces and the extraordinary gifts conferred upon them, they were declared to be both his servants and the apostles of his Son, and could not be suspected either of fraud or falsehood. And given us the earnest of the Spirit — Those sacred communications of his grace, which are the anticipation of our future felicity. There is a difference between an earnest and a pledge. A pledge is to be restored when the debt is paid; but an earnest is not taken away, but completed. Such an earnest is the Spirit; the first-fruits of which true believers have, (Romans 8:23,) and wait for all its fulness. The apostle is thought by some to allude to the custom of hiring servants by giving them earnest-money; as if he had said, He hath hired us to be his servants, and the apostles of his Son, by giving us the Holy Spirit in his gifts and graces. These are called the earnests with which the apostles were hired, because they were to them a sure proof of those far greater blessings which God would bestow on them in the life to come, as the wages of their faithful services. For the same reason all believers are represented as having the earnest of the Spirit given them, 2 Corinthians 5:5; Ephesians 1:14.

Ver. 21. Now he which establisheth us with you in Christ is God. The church is built on Christ, the Son of God, the sure foundation, the rock of ages laid in Zion. On this rock we are built; we rest on a Father’s love, we rely on the promises which are as he is, “the Amen; the faithful and true witness, the beginning of the creation of God.” Revelation 3:14. Why then, oh Arian, dost thou seek in vain to undermine our foundation. Thou art destroying thy own soul, in order to destroy others. All who read that “the Word was God,” and that “the Son of God, Jesus Christ,” is the Saviour of men, will believe what they read.

And hath anointed us, with an unction from the Holy One; that is, with a measure of the anointing of Christ at the Jordan, to pray and preach with the Holy Ghost sent down from heaven. This alone is the real consecration. The Spirit of Jehovah is upon me, because he hath anointed me to preach good tidings to the meek. Isaiah 61:1. See the Reflections on 1 Samuel 16.

21. St. Paul now traces the gospel preached by him and his colleagues to its source, God, to shut off the imputation of his opposers, who trace it to man or to Satan. And the seal and surety of its origin in God, he will soon, appealing to the consciousness of his brethren, affirm to be the witness of the Spirit.

Ver. 21.-22. The source in God of that stability of Paul’s character which excludes the possibility of levity or deception. We are thus led back to the faithfulness of God (2 Corinthians 1:18) with which the argument began.

Confirms us: gives to us an immovable Christian character. So 1 Corinthians 1:8; Colossians 2:7; Hebrews 13:9. Of such character trustworthiness is an essential element.

With you: courteous recognition that the readers have or may have the same stability.

For Christ; who is the aim of all Christian excellence. In all our relations to Christ God makes us stable.

And has anointed us: formal installation into a sacred office. So Luke 4:18; Exodus 28:41; 1 Samuel 10:1; 16:13; 1 Kings 19:16. It recalls the divine authority of these heralds of Christ. With you is not repeated: for the readers did not hold the same sacred office. Sealed us. See Romans 4:11; 1 Corinthians 9:2; Revelation 7:3; John 6:27. God had not only formally installed them in the office of herald but had also put a visible mark upon or in them as specially His own. What the seal was, he need not say. The following words sufficiently suggest it. Cp. Ephesians 1:13; 4:30. The Holy Spirit given to Paul and his colleagues was a divine mark, visible to himself and in some measure to those who knew him, that they belonged to God. Nay more. The Spirit in their hearts was an earnest of the good things for which they were sealed.

Earnest: English rendering of a Hebrew word (used in Genesis 38:17) which through Phoenician sailors passed into Greek and Latin, denoting a sum of money paid at the time of purchase as a pledge of the whole price. The Spirit in the hearts of believers is the beginning and pledge of future blessedness. Cp. “first-fruit of the Spirit,” Romans 8:23. Day by day God confirms them, ever increasing their firmness: once for all He anointed and sealed them, and gave to them the Spirit.

Review of 18-22. The questions of 2 Corinthians 1:17 were their own answers. For, evidently, Paul’s purposes were not prompted by the present bodily life. But he thinks it fit to record an emphatic denial followed by proof. And his denial covers everything said to his readers from time to time by himself and his colleagues. In proof that their word was not contradictory Paul reminds his readers that Jesus Christ, the Son of God, who had become known to them through the agency of himself and his helpers, was Himself the solemn and unwavering voice of God to man, and had proved Himself to be such to the Corinthians. In Him every one of the old promises was reaffirmed, in a manner which called forth the response of faith. And at Corinth this response had been elicited by Paul’s agency, for the glory of God. To the office of herald he and his companions had been anointed by God and in their hearts they bore the proof and pledge that they belong to Him and are heirs of infinite blessing. And Paul acknowledged that the unwavering stability which gave them a right to claim the confidence of their converts was God’s work in them day by day. Now, could it be supposed that heralds, to whom had been committed the proclamation of this unfailing word of God, could themselves be guilty of vacillation and deception? The dignity of the office in which God has placed them forbids the thought.

This argument warns us not readily to charge with frivolous or selfish motives those who bear, in the success of their Christian work a visible mark of God’s approval and support. And it is a warning to all engaged in such work, to speak and act, by exact truthfulness and by fulfilling all their promises as far as they can, worthily of Him whose sure word they proclaim as the ground of all our hope and the source of our life.

V. 22. Who also hath sealed us-Stamping his image on our hearts, thus marking and sealing us as his own property.

And given us the earnest of his Spirit-There is a difference between an earnest and a pledge. A pledge is to be restored when the debt is paid; but an earnest is not taken away, but completed. Such an earnest is the Spirit. The first fruits of it we have Romans 8:23; and we wait for all the fulness.

Verse 22. Who hath also sealed us] Not only deeply impressed His truth and image upon our hearts; but, by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry. And given the earnest of the Spirit] ton arrabwna tou pneumatov. From this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The arrabwn of the apostle is the same as the ˆbr[ erabon of Moses, Genesis 38:17, 18, 20, which we there translate pledge. The word properly signifies an earnest of something promised; a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above, and in Ephesians 1:14; the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance means a security given in hand for the fulfilment of all God’s promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day to all who can produce the arrhabon, or pledge. He who is found then with the earnest of God’s Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrhabon there can be no glory. See the whole case of Judah and Tamar, Genesis 38:13, &c., and the notes there.

Verses 21, 22. Now he which stablisheth us — Apostles and teachers; with you — All true believers; in the faith of Christ — Or he who confirms both you and us in the truth; and hath anointed us — With the oil of gladness, with joy in the Holy Ghost; thereby giving us strength both to do and suffer his will: or, he who hath consecrated us to this apostolic office, and endued us with the gifts and graces of the Holy Ghost, thereby qualifying us for it; is God — From whom alone every good and perfect gift cometh. Who hath also sealed us — Stamped his image on our hearts; thus marking and sealing us as his own property. Anciently, seals were used for marking goods, as the property of the person who had put his seal on them, that they might be distinguished from the goods of others. Thus all believers are said to be sealed with the Spirit of promise, or which was promised, (Ephesians 1:13,) because they are thereby marked as Christ’s property. Thus, likewise, the servants of God are said to be sealed on their foreheads for the same purpose, Revelation 7:3; 9:4. The apostles therefore are said to have been sealed of God, because by the sanctifying graces and the extraordinary gifts conferred upon them, they were declared to be both his servants and the apostles of his Son, and could not be suspected either of fraud or falsehood. And given us the earnest of the Spirit — Those sacred communications of his grace, which are the anticipation of our future felicity. There is a difference between an earnest and a pledge. A pledge is to be restored when the debt is paid; but an earnest is not taken away, but completed. Such an earnest is the Spirit; the first-fruits of which true believers have, (Romans 8:23,) and wait for all its fulness. The apostle is thought by some to allude to the custom of hiring servants by giving them earnest-money; as if he had said, He hath hired us to be his servants, and the apostles of his Son, by giving us the Holy Spirit in his gifts and graces. These are called the earnests with which the apostles were hired, because they were to them a sure proof of those far greater blessings which God would bestow on them in the life to come, as the wages of their faithful services. For the same reason all believers are represented as having the earnest of the Spirit given them, 2 Corinthians 5:5; Ephesians 1:14.

Ver. 22. Who hath also sealed us, with the Holy Spirit of promise, as in Ephesians 1:13. This Spirit effectuates the work of regeneration in our souls, and restores us to the image of God, so that we bear his name on our foreheads. Revelation 14:1. This is the seal by which the Lord knows those that are his. 2 Timothy 2:19.

And given the earnest of the Spirit in our hearts. This word is happy; it seems to be the same in all languages. Hebrew, ˆwbr[ airabon. Greek, arrabwn. Syriac, gnerabon. French, arrhes. Portuguese, arras. The Spanish and Italian are nearly the same; and all the northern tongues correspond with the English, the Welsh, and the Irish. The fact is, the word was new in all those tongues, and it was conveyed to them by the missionaries, as all other biblical names were. It designates the “earnest” of every divine enjoyment, corresponding with the foretaste of the feast, and the firstfruits of the harvest. Assuredly there is a reality in religion. The sixth collect after Trinity sunday is in unison with this statement.

22. Earnest—The word arrabwn means that small part of the price paid down “to bind the bargain,” as a pawn or pledge left as security that the full price will be paid. See Genesis 38:17, 18. The Spirit of God given in our hearts is a small advance gift, and a pledge of the eternal gift of the heavenly life. Stanley says: “The word was probably derived by the Greeks and Romans from the language of the Phenician traders, as ‘tariff,’ ‘cargo,’ etc., are derived in English and other modern languages, from Spanish traders.”

2. Paul’s motive for changing his plan of visit, was a wish not to come to their grief, 23-2:4.

St. Paul most earnestly protests that his not coming, as planned, was to spare them, 2 Corinthians 1:23. Not that by the term spare he claims to be lord of their faith; for faith must be free, and by a free faith do they stand; but by severe purifying of their Church he would really aid their joy,

24. But his spare, means, that he determined, even in his own behalf, not to come with an afflicting mission to them. See 2 Corinthians 2:1. This in his own behalf, for if he saddened them, his own sole consolers, he abolished the sole source of his own comfort, 2 Corinthians 2:2. And he wrote the very severities of his first epistle in order that, the severities being finished in the writing, when he should come he would find a purified Church, and no grief, but a common joy, 2. 3. His writing was, indeed, in tears; but his object in writing was not their grief, but a manifestation of his own love in bringing them to purity and rectitude.

Ver. 21.-22. The source in God of that stability of Paul’s character which excludes the possibility of levity or deception. We are thus led back to the faithfulness of God (2 Corinthians 1:18) with which the argument began.

Confirms us: gives to us an immovable Christian character. So 1 Corinthians 1:8; Colossians 2:7; Hebrews 13:9. Of such character trustworthiness is an essential element.

With you: courteous recognition that the readers have or may have the same stability.

For Christ; who is the aim of all Christian excellence. In all our relations to Christ God makes us stable.

And has anointed us: formal installation into a sacred office. So Luke 4:18; Exodus 28:41; 1 Samuel 10:1; 16:13; 1 Kings 19:16. It recalls the divine authority of these heralds of Christ. With you is not repeated: for the readers did not hold the same sacred office. Sealed us. See Romans 4:11; 1 Corinthians 9:2; Revelation 7:3; John 6:27. God had not only formally installed them in the office of herald but had also put a visible mark upon or in them as specially His own. What the seal was, he need not say. The following words sufficiently suggest it. Cp. Ephesians 1:13; 4:30. The Holy Spirit given to Paul and his colleagues was a divine mark, visible to himself and in some measure to those who knew him, that they belonged to God. Nay more. The Spirit in their hearts was an earnest of the good things for which they were sealed.

Earnest: English rendering of a Hebrew word (used in Genesis 38:17) which through Phoenician sailors passed into Greek and Latin, denoting a sum of money paid at the time of purchase as a pledge of the whole price. The Spirit in the hearts of believers is the beginning and pledge of future blessedness. Cp. “first-fruit of the Spirit,” Romans 8:23. Day by day God confirms them, ever increasing their firmness: once for all He anointed and sealed them, and gave to them the Spirit.

Review of 18-22. The questions of 2 Corinthians 1:17 were their own answers. For, evidently, Paul’s purposes were not prompted by the present bodily life. But he thinks it fit to record an emphatic denial followed by proof. And his denial covers everything said to his readers from time to time by himself and his colleagues. In proof that their word was not contradictory Paul reminds his readers that Jesus Christ, the Son of God, who had become known to them through the agency of himself and his helpers, was Himself the solemn and unwavering voice of God to man, and had proved Himself to be such to the Corinthians. In Him every one of the old promises was reaffirmed, in a manner which called forth the response of faith. And at Corinth this response had been elicited by Paul’s agency, for the glory of God. To the office of herald he and his companions had been anointed by God and in their hearts they bore the proof and pledge that they belong to Him and are heirs of infinite blessing. And Paul acknowledged that the unwavering stability which gave them a right to claim the confidence of their converts was God’s work in them day by day. Now, could it be supposed that heralds, to whom had been committed the proclamation of this unfailing word of God, could themselves be guilty of vacillation and deception? The dignity of the office in which God has placed them forbids the thought.

This argument warns us not readily to charge with frivolous or selfish motives those who bear, in the success of their Christian work a visible mark of God’s approval and support. And it is a warning to all engaged in such work, to speak and act, by exact truthfulness and by fulfilling all their promises as far as they can, worthily of Him whose sure word they proclaim as the ground of all our hope and the source of our life.

V. 23. I call God for a record upon my soul-Was not St. Paul now speaking by the Spirit? And can a more solemn oath be conceived? Who then can imagine that Christ ever designed to forbid all swearing? That to spare you I came not yet to Corinth-Lest I should be obliged to use severity. He says elegantly to Corinth, not to you, when he is intimating his power to punish.

Verse 23. I call God for a record upon my soul] The apostle here resumes the subject which he left 2 Corinthians 1:16, and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, &c.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them,) he proposed to delay his coming. It is plain, as several commentators have observed, 1. That St. Paul’s doctrine had been opposed by some of Corinth, 1 Corinthians 15:12. His apostleship questioned, 1 Corinthians 9:1, 2, and 2 Corinthians 12:13. 2. Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, 1 Corinthians 4:18. His letters, say they, are weighty and powerful-full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, 2 Corinthians 10:10. 3. This being the state in which his reputation was then at Corinth, and he having promised to come to them, 1 Corinthians 16:5, he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others.

Verses 23, 24. Moreover, I call God to record — As if he had said, That you may believe me in what I am going to affirm, I call God as a witness, upon, or against my soul — If I do not speak the truth. Was not Paul now speaking by the Spirit? And can a more solemn oath be conceived? Who then can imagine that Christ ever designed to forbid swearing? That to spare you — That out of tenderness to you, and to avoid punishing you; I came not as yet to Corinth — That is, I deferred coming, lest I should be obliged to use severity against you. He says elegantly, to Corinth, not to you, when he is intimating his power to punish. Not that we have dominion over your faith — Power to impose upon you articles of faith or rules of practice, which the Lord hath not enjoined, or have any authority to dictate what you should believe or do; this is the prerogative of God alone: nor would we exert the power with which Christ hath endowed us, to any tyrannical or overbearing purposes. But are helpers of your joy — Co- workers with Christ to promote your comfort, by establishing you in that faith from which all comfort springs; for by faith ye stand — Esthkate, ye have stood hitherto, and this will be a means of strengthening your faith, by which alone you can continue in the favour of God, and in union with him, and obtain a right and title to eternal life. Here we see the light in which ministers should always consider themselves, and in which they are to be considered by others; not as having dominion over the faith of their people, or having a right to dictate by their own authority what they shall believe, or what they shall do, but as helpers of their joy, by helping them forward in faith and holiness. In this view how amiable does their office appear! and how friendly to the happiness of mankind! How far then are they from true benevolence who would expose it to ridicule and contempt?

Ver. 23, 24. To spare you I came not as yet to Corinth. Our Stephen Langton is again called to an account for separating these two verses from the following chapter. They designate the hallowed zeal of Paul, that he would not spare offenders in the church; yet in the words which follow he softens the rebuke.

23. For a record—Literally, as a witness. Upon my soul—Upon which I invoke the divine penalty in case of falsehood. This is a most solemn adjuration. It expresses the deep intensity of his wish to expel from their minds the notion that his change of plan was from fickleness in him, or slight to them, or any other motive than a desire to spare them a severe visitation. St. Paul repeatedly makes asseveration, in this epistle, since his truth and rectitude stand impeached by his detractors on the most important of all subjects. The sacred loftiness of these formulae raise them above profanity. To spare you—To avoid meeting you with discipline.

Ver. 23. After showing in 2 Corinthians 1:18-22 how inconsistent with the Gospel he preached amid God’s evident approval and help would be a worldly change of purpose, Paul will explain in 2 Corinthians 1:23-2:4 his real motive for the change.

I for my part: about Paul alone, in contrast to the foregoing general statements. See 2 Corinthians 1:15. The solemn earnestness of the appeal implies that on the ground of his delay in coming to Corinth a serious charge had been brought against the Apostle. Cp. 2 Corinthians 1:17; 1 Corinthians 4:18.

Upon my soul: as in Romans 2:9. Laying open the seat of life to be smitten if he speak falsely, Paul appeals to God. In delaying his visit he was sparing them the punishment which, had he come, he would have been compelled to inflict. Cp. 1 Corinthians 4:21. Instead of punishing, he wrote (2 Corinthians 2:3) the First Epistle.

Come again; implies, taken with 2 Corinthians 2:1, that between the departure recorded in Acts 18:18 and the writing of the First Epistle Paul had visited Corinth; and places the unrecorded visit in some relation to that which Paul now proposes. See under 2 Corinthians 2:1.

V. 24. Not that we have dominion over your faith-This is the prerogative of God alone.

But are helpers of your joy-And faith from which it springs. For by faith ye have stood-To this day.

We see the light in which ministers should always consider themselves, and in which they are to be considered by others. Not as having dominion over the faith of their people, and having a right to dictate by their own authority what they shall believe, or what they shall do; but as helpers of their joy, by helping them forward in faith and holiness. In this view, how amiable does their office appear! and how friendly to the happiness of mankind! How far, then, are they from true benevolence, who would expose it to ridicule and contempt!

Verse 24. Not for that we have dominion over your faith] I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others-persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendour of truth pierced, dissipated, and annihilated them for ever!

British Protestants have learned, and Europe is learning that the SACRED WRITINGS, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man’s faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it.

For by faith ye stand.] You believe not in us, but in GOD. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith. THE subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle’s oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See Romans 1:9; 9:1, and the note on this latter passage.

On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: “I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say.” Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654. A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind.

But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: “I, A. B., do solemnly, sincerely, and truly declare and affirm.” Burn, vol. iii., page 656.

It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of GOD, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: “That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury.” I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.

II CORINTHIANS

Verses 23, 24. Moreover, I call God to record — As if he had said, That you may believe me in what I am going to affirm, I call God as a witness, upon, or against my soul — If I do not speak the truth. Was not Paul now speaking by the Spirit? And can a more solemn oath be conceived? Who then can imagine that Christ ever designed to forbid swearing? That to spare you — That out of tenderness to you, and to avoid punishing you; I came not as yet to Corinth — That is, I deferred coming, lest I should be obliged to use severity against you. He says elegantly, to Corinth, not to you, when he is intimating his power to punish. Not that we have dominion over your faith — Power to impose upon you articles of faith or rules of practice, which the Lord hath not enjoined, or have any authority to dictate what you should believe or do; this is the prerogative of God alone: nor would we exert the power with which Christ hath endowed us, to any tyrannical or overbearing purposes. But are helpers of your joy — Co- workers with Christ to promote your comfort, by establishing you in that faith from which all comfort springs; for by faith ye stand — Esthkate, ye have stood hitherto, and this will be a means of strengthening your faith, by which alone you can continue in the favour of God, and in union with him, and obtain a right and title to eternal life. Here we see the light in which ministers should always consider themselves, and in which they are to be considered by others; not as having dominion over the faith of their people, or having a right to dictate by their own authority what they shall believe, or what they shall do, but as helpers of their joy, by helping them forward in faith and holiness. In this view how amiable does their office appear! and how friendly to the happiness of mankind! How far then are they from true benevolence who would expose it to ridicule and contempt?

Ver. 23, 24. To spare you I came not as yet to Corinth. Our Stephen Langton is again called to an account for separating these two verses from the following chapter. They designate the hallowed zeal of Paul, that he would not spare offenders in the church; yet in the words which follow he softens the rebuke.

24. Not—This verse is interposed parenthetically in order to soften the phrase spare you. Faith—The discipline concerned morals, not faith. Helpers of your joy—By abstaining from visit and discipline, except when they would secure your purification as a Church, and your joy as Christians. By faith ye stand—Have freely stood and still stand; and that amid all the dangers and disciplines you have incurred. And that continued stand is the source of the joy of which I would be your helper.

Ver. 24. A corrective to 2 Corinthians 1:23. By using the word “spare,” which implies authority to punish, Paul does not mean that he can control their faith, and thus cut them off from Christ. In spite of all he can do, his readers may still take hold of Christ by faith and thus obtain eternal life. This ought never to be forgotten by those who pronounce an ecclesiastical sentence.

But joint-workers etc.: Paul’s true relation to his readers and a reason for “sparing” them. He was working with them and was thus working out joy for them. For all growth in the Christian life in both individuals and communities, is an increase of joy. Only as a means of greater joy ought Christ’s servants to inflict pain; and therefore as little pain as possible to attain this end. This being Paul’s mission, he delayed his visit to Corinth. For, had he come sooner, he would have been a messenger of sorrow. And he preferred to give pain by a letter rather than by a personal visit. By faith you stand; justifies not lords etc. Open as they were to censure, they yet maintained, though imperfectly, their Christian position; and this by their belief of the words of Christ. And the dignity of their position he cannot forget, even while using words of authority.