CHAPTER 1
. THE HEADING;
PAUL'S CONSOLATIONS
IN RECENT TRIALS
IN ASIA; HIS
SINCERITY TOWARDS THE
CORINTHIANS; EXPLANATION
OF HIS NOT
HAVING VISITED
THEM AS HE
HAD PURPOSED.
1. Timothy our brother—When
writing to Timothy himself, he calls him "my son"
(1 Timothy 1:18). Writing of
him, "brother," and "my beloved son" (1 Timothy 1:18). He had been sent before to Macedonia, and had met Paul at
Philippi, when the apostle passed over from Troas to Macedonia
(compare 2 Corinthians 2:12; 2 Corinthians 2:13;
see on 2 Corinthians 2:13).
in all Achaia—comprising
Hellas and the Peloponnese. The Gentiles themselves, and Annæus
Gallio, the proconsul (2 Corinthians 2:13), strongly testified their disapproval of the accusation
brought by the Jews against Paul. Hence, the apostle was enabled to
labor in the whole province of Achaia with such success as to
establish several churches there (1 Thessalonians 1:8;
2 Thessalonians 1:4), where, writing from
Corinth, he speaks of the "churches," namely, not only the
Corinthian, but others also—Athens, Cenchrea, and, perhaps, Sicyon,
Argos, &c. He addresses "the Church in Corinth,"
directly, and all "the saints" in the province,
indirectly. In Galatians 1:2 all
the "churches" are addressed directly in the
same circular Epistle. Hence, here he does not say, all the
churches, but "all the saints."
3. This thanksgiving for his
late deliverance forms a suitable introduction for conciliating their
favorable reception of his reasons for not having fulfilled his
promise of visiting them ().
Father of mercies—that
is, the SOURCE of all
mercies (compare James 1:17;
Romans 12:1).
comfort—which flows
from His "mercies" experienced. Like a true man of faith,
he mentions "mercies" and "comfort," before he
proceeds to speak of afflictions (Romans 12:1). The "tribulation" of believers is not
inconsistent with God's mercy, and does not beget in them suspicion
of it; nay, in the end they feel that He is "the God of ALL
comfort," that is, who imparts the only true and perfect
comfort in every instance (Psalms 146:3;
Psalms 146:5; Psalms 146:8;
James 5:11).
4. us—idiomatic for me
(1 Thessalonians 2:18).
that we may . . . comfort
them which are in any trouble—Translate, as the Greek is
the same as before, "tribulation." The apostle lived, not
to himself, but to the Church; so, whatever graces God conferred on
him, he considered granted not for himself alone, but that he might
have the greater ability to help others [CALVIN].
So participation in all the afflictions of man peculiarly qualified
Jesus to be man's comforter in all his various afflictions (Isaiah 50:4-6;
Hebrews 4:15).
5. sufferings—standing in
contrast with "salvation" (); as "tribulation" (distress of mind), with comfort
or "consolation."
of Christ—Compare . The sufferings endured, whether by Himself, or by
His Church, with which He considers Himself identified (Matthew 25:40;
Matthew 25:45; Acts 9:4;
1 John 4:17-21). Christ calls
His people's sufferings His own suffering: (1) because of the
sympathy and mystical union between Him and us (Romans 8:17;
1 Corinthians 4:10); (2) They are borne for
His sake; (3) They tend to His glory (Ephesians 4:1;
1 Peter 4:14; 1 Peter 4:16).
abound in us—Greek,
"abound unto us." The order of the Greek
following words is more forcible than in English Version,
"Even so through Christ aboundeth also our comfort." The
sufferings (plural) are many; but the consolation
(though singular) swallows up them all. Comfort preponderates in this
Epistle above that in the first Epistle, as now by the effect of the
latter most of the Corinthians had been much impressed.
6. we . . . afflicted . . . for your
consolation—exemplifying the communion of saints. Their hearts
were, so to speak, mirrors reflecting the likenesses of each other
(Philippians 2:26; Philippians 2:27)
[BENGEL]. Alike the
afflictions and the consolations of the apostle tend, as in him so in
them, as having communion with him, to their consolation (2 Corinthians 1:4;
2 Corinthians 4:15). The Greek for
"afflicted" is the same as before, and ought to be
translated, "Whether we be in tribulation."
which is effectual—literally,
"worketh effectually."
in the enduring, &c.—that
is, in enabling you to endure "the same sufferings which we also
suffer." Here follows, in the oldest manuscripts (not as English
Version in the beginning of 2 Corinthians 4:15), the clause, "And our hope is steadfast on your
behalf."
7. so shall ye be
—rather, "So are ye." He means, there is
a community of consolation, as of suffering, between me and you.
8, 9. Referring to the imminent
risk of life which he ran in Ephesus () when the whole multitude were wrought up to fury by
Demetrius, on the plea of Paul and his associates having assailed the
religion of Diana of Ephesus. The words (), "we had the sentence of death in ourselves,"
mean, that he looked upon himself as a man condemned to die
[PALEY]. ALFORD
thinks the danger at Ephesus was comparatively so slight that it
cannot be supposed to be the subject of reference here, without
exposing the apostle to a charge of cowardice, very unlike his
fearless character; hence, he supposes Paul refers to some deadly
sickness which he had suffered under (2 Corinthians 1:9;
2 Corinthians 1:10). But there is little
doubt that, had Paul been found by the mob in the excitement, he
would have been torn in pieces; and probably, besides what Luke in
Acts records, there were other dangers of an equally distressing
kind, such as, "lyings in wait of the Jews" (2 Corinthians 1:10), his ceaseless foes. They, doubtless, had incited the
multitude at Ephesus (Acts 19:9),
and were the chief of the "many adversaries" and "[wild]
beasts," which he had to fight with there (1 Corinthians 15:32;
1 Corinthians 16:9). His weak state of
health at the time combined with all this to make him regard himself
as all but dead (2 Corinthians 11:29;
2 Corinthians 12:10). What makes my
supposition probable is, that the very cause of his not having
visited Corinth directly as he had intended, and for which he
proceeds to apologize (2 Corinthians 12:10), was, that there might be time to see whether the evils
arising there not only from Greek, but from Jewish disturbers
of the Church (2 Corinthians 11:29),
would be checked by his first Epistle; there not being fully so was
what entailed on him the need of writing this second Epistle. His not
specifying this here expressly is just what we might expect in
the outset of this letter; towards the close, when he had won their
favorable hearing by a kindly and firm tone, he gives a more distinct
reference to Jewish agitators (2 Corinthians 11:29).
above strength—that is,
ordinary, natural powers of endurance.
despaired—as far as
human help or hope from man was concerned. But in respect to help
from God we were "not in despair" (2 Corinthians 11:29).
9. But—"Yea."
in God which raiseth the
dead—We had so given up all thoughts of life, that our only
hope was fixed on the coming resurrection; so in his hope of the resurrection was what buoyed him up in
contending with foes, savage as wild beasts. Here he touches only on
the doctrine of the resurrection, taking it for granted that its
truth is admitted by the Corinthians, and urging its bearing on their
practice.
10. doth deliver—The oldest
manuscripts read, "will deliver," namely, as regards
immediately imminent dangers. "In whom we trust that He
will also (so the Greek) yet deliver us," refers to the
continuance of God's delivering help hereafter.
11. helping together by prayer for
us—rather, "helping together on our behalf by your
supplication"; the words "for us" in the Greek
following "helping together," not "prayer."
that for the gift,
c.—literally, "That on the part of many persons the gift
(literally, 'gift of grace' the mercy) bestowed upon us by
means of (that is, through the prayers of) many may be offered thanks
for (may have thanks offered for it) on our behalf."
12. For—reason why he may
confidently look for their prayers for him.
our rejoicing—Greek,
"our glorying." Not that he glories in the testimony of his
conscience, as something to boast of; nay, this testimony is
itself the thing in which his glorying consists.
in simplicity—Most of
the oldest manuscripts read, "in holiness." English
Version reading is perhaps a gloss from [ALFORD]. Some of
the oldest manuscripts and versions, however, support it.
godly sincerity—literally,
"sincerity of God"; that is, sincerity as in the presence
of God (1 Corinthians 5:8). We glory
in this in spite of all our adversities. Sincerity in Greek
implies the non-admixture of any foreign element. He had no sinister
or selfish aims (as some insinuated) in failing to visit them as he
had promised: such aims belonged to his adversaries, not to him (1 Corinthians 5:8). "Fleshly wisdom" suggests tortuous and insincere
courses; but the "grace of God," which influenced him by
God's gifts (Romans 12:3; Romans 15:15),
suggests holy straightforwardness and sincere faithfulness to
promises (2 Corinthians 1:17-20),
even as God is faithful to His promises. The prudence which subserves
selfish interests, or employs unchristian means, or relies on human
means more than on the Divine Spirit, is "fleshly wisdom."
in the world—even in
relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward—
(2 Corinthians 2:4). His greater love to
them would lead him to manifest, especially to them, proofs of his
sincerity, which his less close connection with the world did
not admit of his exhibiting towards it.
13. We write none other things
(in this Epistle) than what ye read (in my former Epistle [BENGEL];
present, because the Epistle continued still to be read
in the Church as an apostolic rule). CONYBEARE
and HOWSON think Paul had
been suspected of writing privately to some individuals in the Church
in a different strain from that of his public letters; and
translates, "I write nothing else to you but what ye read openly
(the Greek meaning, 'ye read aloud,' namely, when
Paul's Epistles were publicly read in the congregation, ); yea, and what you acknowledge inwardly."
or acknowledge—Greek,
"or even acknowledge." The Greek for "read"
and for "acknowledge" are words kindred in sound and root.
I would translate, "None other things than what ye know by
reading (by comparing my former Epistle with my present Epistle), or
even know as a matter of fact (namely, the consistency of my acts
with my words)."
even to the end—of my
life. Not excluding reference to the day of the Lord (end of
2 Corinthians 1:14; 1 Corinthians 4:5).
14. in part—In contrast to
"even to the end": the testimony of his life was not
yet completed [THEOPHYLACT
and BENGEL]. Rather, "in
part," that is, some of you, not all [GROTIUS,
ALFORD]. So in 2 Corinthians 2:5;
Romans 11:25. The majority at
Corinth had shown a willing compliance with Paul's directions in the
first Epistle: but some were still refractory. Hence arises the
difference of tone in different parts of this Epistle. See
Romans 11:25
your rejoicing—your
subject of glorying or boast. "Are" (not
merely shall be) implies the present recognition of one
another as a subject of mutual glorying: that glorying
being about to be realized in its fulness "in the day (of the
coming) of the Lord Jesus."
15. in this confidence—of my
character for sincerity being "acknowledged" by you ().
was minded—I was
intending.
before—"to come
unto you before" visiting Macedonia (where he now was). Compare
Note, see on ; also
see on , which, combined
with the words here, implies that the insinuation of some at Corinth,
that he would not come at all, rested on the fact of his having thus
disappointed them. His change of intention, and ultimate
resolution of going through Macedonia first, took place before his
sending Timothy from Ephesus into Macedonia, and therefore () before his writing the first Epistle. Compare Acts 19:21;
Acts 19:22 (the order there is
"Macedonia and Achaia," not Achaia, Macedonia);
Acts 20:1; Acts 20:2.
that ye might have a second
benefit—one in going to, the other in returning from,
Macedonia. The "benefit" of his visits consisted in the
grace and spiritual gifts which he was the means of imparting
(Romans 1:11; Romans 1:12).
16. This intention of visiting
them on the way to Macedonia, as well as after having passed
through it, must have reached the ears of the Corinthians in some way
or other—perhaps in the lost Epistle (1 Corinthians 4:18;
1 Corinthians 5:9). The sense comes out
more clearly in the Greek order, "By you to pass into
Macedonia, and from Macedonia to come again unto you."
17. use lightness—Was I guilty
of levity? namely, by promising more than I performed.
or . . . according to the
flesh, that with me there should be yea, yea . . . nay, nay?—The
"or" expresses a different alternative: Did I act with
levity, or (on the other hand) do I purpose what I purpose like
worldly (fleshly) men, so that my "yea" must at all costs
be yea, and my "nay" nay [BENGEL,
WINER, CALVIN],
(Matthew 14:7; Matthew 14:9)?
The repetition of the "yea" and "nay" hardly
agrees with ALFORD'S view,
"What I purpose do I purpose according to the changeable
purposes of the fleshly (worldly) man, that there may be with me the
yea yea, and the nay nay (that is, both affirmation and negation
concerning the same thing)?" The repetition will thus stand for
the single yea and nay, as in Matthew 5:37;
James 5:12. But the latter passage
implies that the double "yea" here is not equivalent to the
single "yea": BENGEL'S
view, therefore, seems preferable.
18. He adds this lest they might
think his DOCTRINE was changeable like his purposes (the
change in which he admitted in , while denying that it was due to "lightness," and
at the same time implying that not to have changed, where
there was good reason, would have been to imitate the fleshly-minded
who at all costs obstinately hold to their purpose).
true—Greek,
"faithful" (1 Corinthians 1:9).
our word—the doctrine
we preach.
was not—The oldest
manuscripts read "is not."
yea and nay—that is,
inconsistent with itself.
19. Proof of the
unchangeableness of the doctrine from the unchangeableness of the
subject of it, namely, Jesus Christ. He is called "the Son of
God" to show the impossibility of change in One who is co-equal
with God himself (compare 1 Samuel 15:29;
Malachi 3:6).
by me . . . Silvanus and
Timotheus—The Son of God, though preached by different
preachers, was one and the same, unchangeable. Silvanus is
contracted into Silas (Malachi 3:6; compare 1 Peter 5:12).
in him was yea—Greek,
"is made yea in Him"; that is, our preaching of the
Son of God is confirmed as true in Him (that is, through Him;
through the miracles wherewith He has confirmed our preaching)
[GROTIUS]; or rather, by
the witness of the Spirit which He has given (2 Corinthians 1:21;
2 Corinthians 1:22) and of which miracles
were only one, and that a subordinate manifestation.
20. Rather, How many soever be
the promises of God, in Him is the "yea" ("faithfulness
in His word": contrasted with the "yea and nay,"
2 Corinthians 1:19, that is, inconstancy
as to one's word).
and in him Amen—The
oldest manuscripts read, "Wherefore through Him is the
Amen"; that is, In Him is faithfulness ("yea")
to His word, "wherefore through Him" is the immutable
verification of it ("Amen"). As "yea" is His
word, so "Amen" is His oath, which makes our
assurance of the fulfilment doubly sure. Compare "two immutable
things (namely, His word and His oath) in which it was impossible for
God to lie" (Hebrews 6:18;
Revelation 3:14). The whole range of Old
Testament and New Testament promises are secure in their fulfilment
for us in Christ.
unto the glory of God by
us—Greek, "for glory unto God by us" (compare
2 Corinthians 4:15), that is, by our
ministerial labors; by us His promises, and His unchangeable
faithfulness to them, are proclaimed. CONYBEARE
takes the "Amen" to be the Amen at the close of
thanksgiving: but then "by us" would have to mean what it
cannot mean here, "by us and you."
21. stablisheth us . . . in
Christ—that is, in the faith of Christ—in believing in
Christ.
anointed us—As "Christ"
is the "Anointed" (which His name means), so "He hath
anointed (Greek, "chrisas") us,"
ministers and believing people alike, with the Spirit (2 Corinthians 1:22;
1 John 2:20; 1 John 2:27).
Hence we become "a sweet savor of Christ" (1 John 2:27).
22. sealed—A seal is a
token assuring the possession of property to one; "sealed"
here answers to "stablisheth us" (2 Corinthians 1:21;
1 Corinthians 9:2).
the earnest of the
Spirit—that is, the Spirit as the earnest (that is, money given
by a purchaser as a pledge for the full payment of the sum promised).
The Holy Spirit is given to the believer now as a first instalment to
assure him his full inheritance as a son of God shall be his
hereafter (Ephesians 1:13; Ephesians 1:14).
"Sealed with that Holy Spirit of promise which is the
earnest of our inheritance until the redemption of the
purchased possession" (Ephesians 1:14). The Spirit is the pledge of the fulfilment of "all
the promises" (2 Corinthians 1:20).
23. Moreover I—Greek,
"But I (for my part)," in contrast to GOD
who hath assured us of His promises being hereafter fulfilled
certainly (2 Corinthians 1:20-22).
call God—the
all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul—As
a witness as to the secret purposes of my soul, and a witness
against it, if I lie (2 Corinthians 1:20-47).
to spare you—in order
not to come in a rebuking spirit, as I should have had to come to
you, if I had come then.
I came not as yet—Greek,
"no longer"; that is, I gave up my purpose of then
visiting Corinth. He wished to give them time for repentance, that he
might not have to use severity towards them. Hence he sent Titus
before him. Compare 2 Corinthians 10:10;
2 Corinthians 10:11, which shows that his
detractors represented him as threatening what he had not courage to
perform (1 Corinthians 4:18; 1 Corinthians 4:19).
24. Not for that—that is, Not
that. "Faith" is here emphatic. He had "dominion"
or a right to control them in matters of discipline, but in
matters of "faith" he was only a "fellow
helper of their joy" (namely, in believing, Romans 15:13;
Philippians 1:25). The Greek is,
"Not that we lord it over your faith." This he adds
to soften the magisterial tone of Philippians 1:25. His desire is to cause them not sorrow (2 Corinthians 2:1;
2 Corinthians 2:2), but "joy."
The Greek for "helpers" implies a mutual leaning,
one on the other, like the mutually supporting buttresses of a sacred
building. "By faith (2 Corinthians 2:2) ye stand"; therefore it is that I bestow such pains
in "helping" your faith, which is the source of all true
"joy" (Romans 15:13). I
want nothing more, not to lord it over your faith.
CHAPTER 1
. THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED.
1. Timothy our brother—When writing to Timothy himself, he calls him "my son" (1 Timothy 1:18). Writing of him, "brother," and "my beloved son" (1 Timothy 1:18). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare 2 Corinthians 2:12; 2 Corinthians 2:13; see on 2 Corinthians 2:13).
in all Achaia—comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (2 Corinthians 2:13), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (1 Thessalonians 1:8; 2 Thessalonians 1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also—Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In Galatians 1:2 all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."
3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them ().
Father of mercies—that is, the SOURCE of all mercies (compare James 1:17; Romans 12:1).
comfort—which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (Romans 12:1). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance (Psalms 146:3; Psalms 146:5; Psalms 146:8; James 5:11).
4. us—idiomatic for me (1 Thessalonians 2:18).
that we may . . . comfort them which are in any trouble—Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [CALVIN]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Isaiah 50:4-6; Hebrews 4:15).
5. sufferings—standing in contrast with "salvation" (); as "tribulation" (distress of mind), with comfort or "consolation."
of Christ—Compare . The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Matthew 25:40; Matthew 25:45; Acts 9:4; 1 John 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Romans 8:17; 1 Corinthians 4:10); (2) They are borne for His sake; (3) They tend to His glory (Ephesians 4:1; 1 Peter 4:14; 1 Peter 4:16).
abound in us—Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
6. we . . . afflicted . . . for your consolation—exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Philippians 2:26; Philippians 2:27) [BENGEL]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (2 Corinthians 1:4; 2 Corinthians 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."
which is effectual—literally, "worketh effectually."
in the enduring, &c.—that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of 2 Corinthians 4:15), the clause, "And our hope is steadfast on your behalf."
7. so shall ye be —rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
8, 9. Referring to the imminent risk of life which he ran in Ephesus () when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [PALEY]. ALFORD thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (2 Corinthians 1:9; 2 Corinthians 1:10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (2 Corinthians 1:10), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (Acts 19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (1 Corinthians 15:32; 1 Corinthians 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (2 Corinthians 11:29; 2 Corinthians 12:10). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (2 Corinthians 12:10), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (2 Corinthians 11:29), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (2 Corinthians 11:29).
above strength—that is, ordinary, natural powers of endurance.
despaired—as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (2 Corinthians 11:29).
9. But—"Yea."
in God which raiseth the dead—We had so given up all thoughts of life, that our only hope was fixed on the coming resurrection; so in his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrine of the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice.
10. doth deliver—The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
11. helping together by prayer for us—rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."
that for the gift, c.—literally, "That on the part of many persons the gift (literally, 'gift of grace' the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
12. For—reason why he may confidently look for their prayers for him.
our rejoicing—Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.
in simplicity—Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from [ALFORD]. Some of the oldest manuscripts and versions, however, support it.
godly sincerity—literally, "sincerity of God"; that is, sincerity as in the presence of God (1 Corinthians 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (1 Corinthians 5:8). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Romans 12:3; Romans 15:15), suggests holy straightforwardness and sincere faithfulness to promises (2 Corinthians 1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."
in the world—even in relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward— (2 Corinthians 2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.
13. We write none other things (in this Epistle) than what ye read (in my former Epistle [BENGEL]; present, because the Epistle continued still to be read in the Church as an apostolic rule). CONYBEARE and HOWSON think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, ); yea, and what you acknowledge inwardly."
or acknowledge—Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end—of my life. Not excluding reference to the day of the Lord (end of 2 Corinthians 1:14; 1 Corinthians 4:5).
14. in part—In contrast to "even to the end": the testimony of his life was not yet completed [THEOPHYLACT and BENGEL]. Rather, "in part," that is, some of you, not all [GROTIUS, ALFORD]. So in 2 Corinthians 2:5; Romans 11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Romans 11:25
your rejoicing—your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
15. in this confidence—of my character for sincerity being "acknowledged" by you ().
was minded—I was intending.
before—"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on ; also see on , which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore () before his writing the first Epistle. Compare Acts 19:21; Acts 19:22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); Acts 20:1; Acts 20:2.
that ye might have a second benefit—one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Romans 1:11; Romans 1:12).
16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other—perhaps in the lost Epistle (1 Corinthians 4:18; 1 Corinthians 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
17. use lightness—Was I guilty of levity? namely, by promising more than I performed.
or . . . according to the flesh, that with me there should be yea, yea . . . nay, nay?—The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [BENGEL, WINER, CALVIN], (Matthew 14:7; Matthew 14:9)? The repetition of the "yea" and "nay" hardly agrees with ALFORD'S view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in Matthew 5:37; James 5:12. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": BENGEL'S view, therefore, seems preferable.
18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in , while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).
true—Greek, "faithful" (1 Corinthians 1:9).
our word—the doctrine we preach.
was not—The oldest manuscripts read "is not."
yea and nay—that is, inconsistent with itself.
19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 1 Samuel 15:29; Malachi 3:6).
by me . . . Silvanus and Timotheus—The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Malachi 3:6; compare 1 Peter 5:12).
in him was yea—Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [GROTIUS]; or rather, by the witness of the Spirit which He has given (2 Corinthians 1:21; 2 Corinthians 1:22) and of which miracles were only one, and that a subordinate manifestation.
20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," 2 Corinthians 1:19, that is, inconstancy as to one's word).
and in him Amen—The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (Hebrews 6:18; Revelation 3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
unto the glory of God by us—Greek, "for glory unto God by us" (compare 2 Corinthians 4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. CONYBEARE takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."
21. stablisheth us . . . in Christ—that is, in the faith of Christ—in believing in Christ.
anointed us—As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (2 Corinthians 1:22; 1 John 2:20; 1 John 2:27). Hence we become "a sweet savor of Christ" (1 John 2:27).
22. sealed—A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (2 Corinthians 1:21; 1 Corinthians 9:2).
the earnest of the Spirit—that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (Ephesians 1:13; Ephesians 1:14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (Ephesians 1:14). The Spirit is the pledge of the fulfilment of "all the promises" (2 Corinthians 1:20).
23. Moreover I—Greek, "But I (for my part)," in contrast to GOD who hath assured us of His promises being hereafter fulfilled certainly (2 Corinthians 1:20-22).
call God—the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul—As a witness as to the secret purposes of my soul, and a witness against it, if I lie (2 Corinthians 1:20-47).
to spare you—in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet—Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 2 Corinthians 10:10; 2 Corinthians 10:11, which shows that his detractors represented him as threatening what he had not courage to perform (1 Corinthians 4:18; 1 Corinthians 4:19).
24. Not for that—that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Romans 15:13; Philippians 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of Philippians 1:25. His desire is to cause them not sorrow (2 Corinthians 2:1; 2 Corinthians 2:2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (2 Corinthians 2:2) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Romans 15:13). I want nothing more, not to lord it over your faith.