---
title: "Clarke"
description: "Verse 2 Corinthians 1:1. Paul, an apostle — Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/2-corinthians/1"
---

Verse [2 Corinthians 1:1](../../../kjv/2-corinthians/1/1). ***Paul, an apostle*** — Paul, commissioned immediately by Jesus Christ himself, *according to the will of God*, to preach the Gospel to the Gentiles. [1 Corinthians 1:1](../../../kjv/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.

Verse [2 Corinthians 1:2](../../../kjv/2-corinthians/1/2). ***Grace*****be*****to you and peace*** — See [Romans 1:7](../../../kjv/romans/1/7).

Verse [2 Corinthians 1:3](../../../kjv/2-corinthians/1/3). ***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](../../../kjv/john/1/16).
[John 1:2](../../../kjv/john/1/2). Because he is the *Father of mercies*, ὁ Πατηρ των οικτιρμων, 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. [Romans 12:1](../../../kjv/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.

Verse [2 Corinthians 1:4](../../../kjv/2-corinthians/1/4). ***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](../../../kjv/2-corinthians/1/6).

Verse [2 Corinthians 1:5](../../../kjv/2-corinthians/1/5). ***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.

Verse [2 Corinthians 1:6](../../../kjv/2-corinthians/1/6). ***And whether we be afflicted*** — See note on [2 Corinthians 1:4](../../../kjv/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*.

Verse [2 Corinthians 1:7](../../../kjv/2-corinthians/1/7). ***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*.

Verse [2 Corinthians 1:8](../../../kjv/2-corinthians/1/8). ***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](../../../kjv/acts/20/3); others, to the *insurrection raised against him by Demetrius and his fellow* *craftsmen*, [Acts 19:23](../../../kjv/acts/19/23); others, to his *fighting with beasts at Ephesus*, [1 Corinthians 15:32](../../../kjv/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: καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν· 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. [Acts 14:19](../../../kjv/acts/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.

Verse [2 Corinthians 1:9](../../../kjv/2-corinthians/1/9). ***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.

Verse [2 Corinthians 1:10](../../../kjv/2-corinthians/1/10). ***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.

Verse [2 Corinthians 1:11](../../../kjv/2-corinthians/1/11). ***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 χαρισμα, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.

Verse [2 Corinthians 1:12](../../../kjv/2-corinthians/1/12). ***For our rejoicing is this*** — Ἡ καυχησις. Our *boasting, exultation, subject* of *glorying*.
***The testimony of our conscience*** — Μαρτυριον της συνειδησεως· 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*** — Ἁπλοτητι· from α, denoting *unity* or *together*, and πελω, *to be* or from α, *negative*, and πολυς, *many*; not *compounded*, having *one end* in view, having no *sinister* purpose, no *by end* to answer. Instead of απλοτητι, many MSS. and versions have αγιοτητι, *holiness*.
***In godly sincerity*** — Ειλικρινειᾳ Θεου· *The sincerity of God*: that is, such a sincerity as comes from his work in the soul. Ειλικρινεια, *sincerity*, and ειλικρινης, *sincere*, come from ειλη, 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*** — Ανεστραφημεν· 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 αναστρεφω is compounded of ανα, *again*, and στρεφω, *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* *caelestes*, is by CICERO used for the *course of the stars* and *heavenly bodies*.--De Leg. c. 8: *Caelum 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.

Verse [2 Corinthians 1:13](../../../kjv/2-corinthians/1/13). ***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.

Verse 14. ***Have acknowledged us in part*** — Απο μερους 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.

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](../../../kjv/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](../../../kjv/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 χαριν, *grace* or *benefit*, several MSS. read χαραν *joy, pleasure*; but the word *grace* or *benefit*, seems to express the apostle's meaning best.

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 δι' ὑμων, by you, as implying that he would sail up the AEgean 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.

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?

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](../../../kjv/2-corinthians/1/23).

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?

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.

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.

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*** — Τον αρραβωνα του Πνευματος. 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 αρραβων of the apostle is the same as the ערבן *erabon* of Moses, [Genesis 38:17](../../../kjv/genesis/38/17); [Genesis 38:18](../../../kjv/genesis/38/18); [Genesis 38:20](../../../kjv/genesis/38/20), 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](../../../kjv/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](../../../kjv/genesis/38/13), &c., and the notes there.

Verse 23. ***I call God for a record upon my soul*** — The apostle here resumes the subject which he left [2 Corinthians 1:16](../../../kjv/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](../../../kjv/1-corinthians/15/12). His *apostleship* questioned, [1 Corinthians 9:1-2](../../../kjv/1-corinthians/9/1-2), and [2 Corinthians 12:13](../../../kjv/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](../../../kjv/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](../../../kjv/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](../../../kjv/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.

Verse [2 Corinthians 1:24](../../../kjv/2-corinthians/1/24). ***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](../../../kjv/romans/1/9); [Romans 9:1](../../../kjv/romans/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*.

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