2 Corinthians 1

2 Corinthians 1:1-12

The apostle Paul, after a general salutation, expresses his grateful sense of the Divine goodness, in preserving him from the dangers to which he had been exposed in Asia; professing his unshaken confidence in God’s continued guardianship, supported by the consciousness of his integrity before him. 2 Cor. I. 1—12.

Cor. I. 1. PAUL an apostle of Jesus Christ by the will of God,

CORINTHIANS I. 1. YOU receive this epistle from Paul, who sECT. i. hath the honour to call himself an apostle of Jesus Christ, by the sovereign will of God; 2 Cor. i. 1 who hath shewn by the victory of his grace over me, how able he is to bend the most obdurate and reluctant will to his own purposes, and triumph over the opposition of the most obstinate heart. And Timothy, a beloved brother* in

• Timothy, a beloved brother.] This shews, that Timothy was returned to St. Paul, since he wrote the last epistle; and his joining the name of Timothy with his own, is an instance of the generous desire which St. Paul had to establish, as much as possible, the reputation and influ-

ence of this excellent young minister. Some have thought this is the reason why the apostle so often speaks in the plural number in this epistle; but it is certain, he often speaks in the singular, and that there are passages here, as well as in the epistle to the Thessalonians, in which he

St. Paul begins with his own and Timothy’s sa

Christ Jesus, joins with me in this second address to the church of God, that is in Corinth; whom he hath mercifully called out from the world, and united to himself. A society for which I have always the tenderest regard; the respective members of which I now most cordially salute; with all, who, by their Christian profession, are numbered among the saints, that are in the whole region of Achaia. I greet you, as I do all my brethren in such addresses: saying from my heart, May grace and peace [be] in rich abundance communicated to you all, from God our Father, the compassionate Source of universal goodness, and from the Lord Jesus Christ; through whom alone such invaluable blessings can be conveyed to such sinful creatures as we are. While I sit down to write to you, my dear brethren, in the midst of circumstances, which the world might think very deplorable, (compare 1 Cor. iv. 9, &c.) I cannot forbear bursting out into the language of joy and praise,b for such a variety of Divine favours, as is conferred on myself and you. Blessed, for ever blessed, by the united songs of men and angels, [be] the great God and Father of our beloved Lord and gracious Saviour Jesus Christ, through whom we have this free access to him, this secure interest in him: so that we can now, with unutterable delight, view him as the Father of mercies, from whose paternal compassion all our comforts and hopes are derived; and as the God of all consolation, whose nature it is ever to have mercy, and who knows how to proportion his supports to the exigence of every trial.

For ever adored be this benevolent and compassionate Being, who comforeth us in all our pressing tribulation,c by such seasonable

uses the plural, without intending to include Timothy. See chap. iii. 1—3; chap. vii. 5; chap. xii. 19; 2 Thess. ii. 1—9 He also joins the name of Sosthenes with his own, in the former epistle, as also the name of Timothy to the epistle to the Philippians, and Colossians: yet does not use the plural there.

b Cannot forbear bursting out, &c.] It is very observable, that eleven of St. Paul’s thirteen epistles begin with excla-

mations of joy, praise and thanksgiving As soon as he thought of a Christia church planted in one place or another there seems to have been a flow of most lively affection accompanying the idea, in which all sensibility of his temporal afflictions, or theirs, was all swallowed up and the fulness of his heart must vent itself in such cheerful, exalted and devout language.

c Comforeth us. It is certain, t

clares his hope concerning the Corinthians.

appearances in our favour. And this, I know, is not merely for our own sakes, but that we, taught by our own experience, may be able, in the most tender, suitable and effectual manner, to comfort those who are in any tribulation, by the communication of that comfort whereby we ourselves are comforted of God; and methinks every support I feel, is much endeared to me, by the consideration, that the benefit of it may be reflected upon others. Because as the sufferings we endure in the cause of Christ, and in conformity to his example, abound with respect to us, so our consolation by Christ, the comforts which arise from God in him, does abound much more, and quite overbalance the distress.

And much of this satisfaction to us arises from the hope we have with relation to you, my dear friends and Christian brethren; for whether we be afflicted, [it is,] we doubt not, in subservience to the views of your present consolation, and your future and eternal salvation; which is so much the more effectually wrought out, by the patient enduring of the same sufferings, which we also undergo, and which by our example you are taught the less to wonder at, and to bear with the greater fortitude: or whether we be comforted, [it is] still with the same view, for your consolation and salvation; that your eternal happiness may be promoted by those comforts which we are enabled to communicate to you with the greater efficacy. And our hope concerning you, that this will be the happy end of all, [is] steadfast and cheerful:

the mention of these experiences must have a powerful tendency to conciliate the regard of the Corinthians to St. Paul; and such an introduction to his epistle, as the whole of this is, must naturally prejudice them strongly in his favour; yet this does not seem to have been by any means his aim, nor is there any appearance of art in it; but all is the genuine overflowing of an heart, which rejoiced in the consolations of the gospel felt by itself, and communicated to others. See verse 12, which is much illustrated by this connection.

d Comforted of God.] Some think this refers particularly to the comfort which the repentance of the incestuous person

gave St. Paul, after the affliction he had endured on his account; (compare chap. vii. 7;) but it seems more natural, to understand it of the general consolation arising from the pardon of sin, an interest in God, an assurance that nothing should separate him from Christ, that afflictions should cooperate for his advantage, and that a crown of glory heightened by these trials should close the scene. On these topics he frequently insists in his epistles, and none can be more important and delightful.

e Our hope concerning you is steadfast.] These words, in several good manuscripts, are put in connection with the first clause of the 6th verse; and so the version will run thus, Whether we be afflicted, it is

He mentions the trials wherein he has been su

knowing, that as ye are partakers of the sufferings to which we refer, so you also have already, in some degree, your share of the consolation which arises from principles and hopes which are not peculiar to us, who are apostles, or inferior ministers of the gospel, but common to all sincere believers; in which number I persuade myself that you in the general are.

We write thus concerning the trials of the Christian life, having solately experienced them in a large measure: for we would not have you, our dear brethren, ignorant concerning our affliction, which within these few months befel us in Asia, and particularly at Ephesus; that we were exceedingly pressed with it, even beyond our power; so that we despaired of being able even to live any longer, and were looked upon by others as dead men. And not only did others apprehend this concerning us, but we ourselves did indeed think, that the appointed end of our ministry and life was come; and had, as it were, received the sentence of death in ourselves, the execution of which we were continually expecting; but the event shewed, that it was wisely appointed by Divine Providence to make our deliverance the more remarkable; and that we might learn for the future, not to trust in ourselves, nor merely to regard human probabilities, but in the greatest extremities to repose a cheerful confidence in the power and providence of

subservience to your consolation and salvation, which is effectually wrought out by the patient enduring of the same sufferings which we also undergo; and our hope concerning you is steadfast: or, whether we be comforted, it is for your consolation and salvation; knowing that as ye are partakers of the sufferings, so also of the consolation. And the repetition of the words consolation and salvation, shews how agreeable the thought was to him; so that he loved to speak of it again and again.

[The afflictions which befel us in Asia.] Mr. Cradock thinks, that here he begins to apologize for not coming to Corinth, and introduces these troubles as an excuse for not seeing them. I think it is rather to be connected with the preceding discourse. Yet still it might incline them to drop their com laints, and judge more

favourably of him, when they considered in what painful and dangerous circumstances he had, on the present openings of duty, been spending that time in which they had been expecting him at Corinth. As for the afflictions here spoken of, some have thought, that this may refer to the persecutions at Lystra, where St. Paul’s danger had been so extreme, and he had been recovered by miracle; (Acts xiv. 19, 20;) but as that happened so long before the visit to Corinth, in which he planted the church there, (Acts xviii. 1,) i seems more probable, that he either refers to some opposition which he met with in his journey through Galatia and Phrygia, (Acts xviii. 23,) of which no particular account has reached us; or to what happened at Ephesus, (Acts xix. 29, 30, which is Dr. Whitby’s opinion.

by the testimony of his conscience gave him.

that God, who raiseth the dead, at his holy pleasure, by his omnipotent word: Who rescued us, on this ever memorable occasion, from so great a death as then threatened us, and doth rescue us from every danger which now surrounds us, and in whom we trust that he will make our deliverance complete, and still rescue us from every evil, and preserve us to his heavenly kingdom.

I say, that I have this confidence in God’s continual care; and it is the more cheerful, as I persuade myself you are, and will be, working together in prayer for us, that so the favour [obtained] for us by the importunate prayers of many, may be acknowledged by the thanksgiving of many on our account; as nothing can be more reasonable, than that mercies obtained by prayer, should be owned in praise. And this confidence which we have both towards God and you, is much emboldened, as we have an inward assurance of our own integrity, however men may suspect, or censure us: for this is still our rejoicing, which no external calamities can impair, or injuries destroy, even the testimony of our conscience in the sight of God, who searcheth the secrets of all hearts, that in simplicity, and godly sincerity, maintaining perpetually that sense of the Divine presence and inspection, which is the surest guard upon unfeigned integrity, and not with that carnal wisdom which is so ungenerously and unrighteously imputed to us, but by the grace of God and such sentiments of fidelity and benevolence as that blessed principle inspires, we have had, and still continue to have, our conversation in the world; and more especially towards you,

g That so the favour obtained, &c.] There is something very perplexed and ambiguous in the structure of this sentence. I have sometimes thought it might be rendered, that, (ὑπὲς ἡμῶν,) on our account, thanks may be rendered by many persons, for (τὸ εἰς ἡμᾶς χαρίσμα,) the gift, or miraculous endowment, which is in us, or deposited with us, (δὲς ἀνόησεν,) for the sake of many: as if he had said, That many may join with us, in returning thanks for these miraculous endowments which were lodged with me, not for my own sake, but for the benefit of many.

This would be a sentiment worthy an apostle; but the rendering in the paraphrase seemed, on the whole, the most natural and simple; especially as δις, with a genitive, seldom, if ever, signifies for the sake, but rather by the means of any afterwards mentioned.

h Simplicity, plain heartedness.] No only meaning well on the whole, but declining an over artful way of prosecuting a good end.

i Especially towards you] His workin with his own hands for his maintenance,

o . .

Reflections on the trials and consolations of Christians.

with respect to whom, in some circumstances i. of opposition that have happened among you, we have been peculiarly obliged to watch over 2 Cor. our conduct; lest inadvertency should in any i. 12 instance give an handle to the malice of our enemies, to exert itself, in strengthening prejudices, against us, and destroying those fruits of our labours among you, for which we could not but be greatly concerned.

IMPROVEMENT.

LFT the venerable title of saints, by which the apostle so often 1 describes, and addresses Christians, be ever retained in our minds; that we may remember the obligations we are under to answer it, as we would avoid the guilt and infamy of lying to God and men, by falsely and hypocritically professing the best religion, very possibly to the worst, undoubtedly to the vainest purposes. And that we may be excited to a sanctity becoming this title, let us often think of God, as the Father of mercies, and 3 as the God of all consolation; and let us think of him, as assuming these titles, under the character of the God and Father of our Lord Jesus Christ: so shall we find our hearts more powerfully engaged to love and trust in him, and enter into a more intimate acquaintance and frequent converse with him. 4 From him let us seek consolation in every distress; considering these supports, which we so experience, not as given for ourselves alone, but for others; that we, on the like principles, may comfort them. Let ministers, in particular, regard them in this view, and rejoice in these tribulations, which may render them more capable of comforting such as are in any trouble, by those consolations with which they themselves have been comforted by God; that so the church may be edified, and God glorified in 11 all, by the thanksgiving of many, for mercies obtained in answer to united prayers.

Let us particularly remember the support which St. Paul experienced, when he was pressed above measure, and as it seemed, 9 quite beyond his strength, so as to despair of life, and received the sentence of death in himself; as what was wisely appointed to teach him a firmer confidence in God, who raiseth the dead. Strong as his faith was, it admitted of farther degrees; and the improvement of it was a happy equivalent for all the extremities he suffered. He therefore glories, as secure of being rescued from

among the Corinthians, (Acts xviii. 3; where do, must be a convincing proof of 1 Cor. ix. 15,) which he did not every this.

The apostle professes his integrity towards them :

future dangers. Nor was his faith vain, though he afterwards fell by the hand of his enemies, and seemed as helpless a prey to their malice and rage, as any of the multitudes whose blood Nero, or the instruments of his cruelty, poured out like water. Death is itself the grand rescue to a good man, which bears him to a state of everlasting security ; and in this sense every believer may adopt the apostle’s words, and while he acknowledges past and present, may assuredly boast of future deliverances.

Happy shall we therefore be, if by Divine grace we are enabled at all times, to maintain the temper and conduct of Christians ; and may confidently rejoice in the testimony of our consciences, that our conversation in the world is in simplicity and godly sincerity ; that our ends in religion are great and noble ; that our conduct is simple and uniform ; in a word, that we act as in the sight of an heart searching God. Then may we look upon the applause, or the censures of men, as comparatively a very light matter ; and may rest assured, if, as with regard to the apostle in the instance before us, he suffers a malignant breath for awhile, to obscure the lustre of our character, the day is near, which will reveal it in unclouded glory.

2 Corinthians 1:13

The apostle goes on solemnly to declare his general integrity ; and particularly applies that declaration to the views on which he had declined that visit to Corinth, which he had intimated an intention of making. 2 Cor. I. 13, to the end.

Cor. I. 13.

FOR we write none other things unto you, than what ye read, or acknowledge ; and I trust ye shall acknowledge even to the end ;

CORINTHIANS I. 13.

I SPEAK of the integrity with which I have conducted myself among you, with great freedom ; for we write no other things to you on this head, but what ye well know, and must be obliged to acknowledge ; and I hope, that ye will have equal cause to acknowledge [them] even unto the end : for by the Divine grace, you shall never have just cause to speak or think dishonourably of us, or to reflect upon any inconsistency in our behaviour. As indeed ye have already acknowledged us in part ; you have acknowledged, that you have had no occasion of blaming us ; for though some among you are not so ready to do us justice as the rest are, yet

As also you have acknowledged us in part, that we

ency in our behaviour. As indeed ye have already acknowledged us in part ; you have acknowledged, that you have had no occasion of blaming us ; for though some among you are not so ready to do us justice as the rest are, yet

What ye know.] The word ἀγαγίωσθαι the sense here plainly determines it to is ambiguous, and may signify either to knowing. acknowledge, to know, or to read ; but I think

And says he had not deferred coming through.

most avow it with pleasure and thankfulness, that we are your boasting, and that ye have cause to glory in your relation to us; as ye also in this respect, (with humble gratitude to the great Author of all our successes, be it ever spoken,) [are] ours now, and will, I trust, be so in the great day of the Lord Jesus; when we hope to present you before Christ, as the seals of our ministry, and to lead you on to that heavenly kingdom, in the faithful pursuit of which we have already been so happy as to engage you.

And in this confidence I was long before desirous of coming to you, and enjoying another interview with friends, who have long lain so near my heart: that the expected transports of that blessed day, might in some degree be anticipated, both on my part, and on yours; and accordingly would have come to you much sooner, not only on my own account, but likewise that ye might have had a second benefit; as I doubted not but it would have been much to your advantage, as well as have given you a great deal of joy, to have seen and conversed with your father in Christ, who had once been so dear and so welcome to you. And indeed my scheme was to pass by you into Macedonia, and make you a short visitᵇ in my way thither; and then having dispatched my business in the churches there, to come to you again from Macedonia, and make a longer stay; that so I might be brought forward by you in my journey toward Judea, when I shall go thither to deliver the money raised by the contribution of the Gentile Christians for their Jewish brethren, when

ᵇ Make you a short visit.] ἐν ὑμῖν διὰν ἅν ἢ Μωϋσίνις some have understood of going into Macedonia without calling on them in his way. But as he went from Ephesus to Macedonia, it was not his direct way to go by Corinth; especially considering the road we know he did take, by Troas; and if he were now in Macedonia, as I think there is great reason to believe he was, there would on that interpretation have been no such appearance of change in his purpose, as should have ceded any apology. I therefore conclude, that his first scheme was to have made them

two visits, the one in his way to Macedonia, (perhaps sailing from Ephesus to Corinth,) and then another and longer, in his return. This the word πάλιν, again, seems to intimate, and if this were his purpose, it was now plain in fact, that he had changed it. The grand objection against this Isaiah 1 Cor. xvi. 7, which can only be reconciled by a supposition, that he had altered his purpose between the date of that epistle and his quitting Ephesus; and had given them, perhaps, by some verbal message, some intimation of it.

this word towards them was steadfast ;

they shall meet at Jerusalem on occasion of some of their great feasts. (See Acts xx. 16.)

Now when I intended this, did I use levity in projecting my scheme, or throwing it aside on any trifling occasion ? Or the things which I purpose in general, do I purpose according to the flesh ; according to carnal principles and views ; that I should be continually changing my measures in the prospect of every little interest that may lead one way or another, and breaking my word, so that there should be with me yea, yea, and nay, nay ; such an uncertainty and inconsistency of counsels and actions, that none should know how to depend upon me, or what they had to expect from me ? No ; I solemnly protest, that [as] the God, whom I serve, [is] faithful, our word to you on other occasions, and on this, hath not been wavering and uncertain ; sometimes yea, and sometimes nay ; but that I have always maintained a consistency of behaviour, the natural attendant of sincerity and truth, which is always uniform and invariable. For our Lord Jesus Christ, the Son of God, our great Redeemer, who was preached by us amongst you, that is, by me, and Silvanus, and Timothy, who joined our labours among you, (Acts xviii. 15,) as we now join in writing to you this epistle, (according to what I observed in the inscription of it,) was not yea and nay : Christ and his gospel were not inconsistent and contradictory ; but in him all was yea ; and he is the same yesterday, today, and for ever, the declarations of his word, and the engagements of his covenant are inviolably the same. For all the many and invaluable precious promises of God, which are given us by this covenant, and established in his blood, [are] in him yea, and in him amen. They are now attended with

In him yea, and in him amen.] Nothing can really render the promises of God more certain than they are ; but God’s giving them to us through Christ, assures us, that they are indeed his promises, as in Christ there is such a real evidence of his conversing with men ; and as the wonders which God hath actually wrought in the incarnation, life, resurrection, and ascension of his Son, (facts in themselves much stronger than any of the glorious consequences to follow,) tend greatly to confirm our faith, and make it easier for us to believe such illustrious promises as those which are given us ; the very greatness of which might otherwise have been a impediment to our faith, and have created a suspicion, not whether God would have performed what he had promised, but whether such promises were really given us.

consequences to follow,) tend greatly to confirm our faith, and make it easier for us to believe such illustrious promises as those which are given us ; the very greatness of which might otherwise have been a impediment to our faith, and have created a suspicion, not whether God would have performed what he had promised, but whether such promises were really given us.

As also the promises of God in Christ were

stipulations and engagements, which may be sufficient to confirm the weakest faith, when we consider what an astonishing way God has been pleased to take for the communication of mercy by his Son; so that the more we attend to them, the more we shall see of their invariable truth and certainty; and all tends to the glory of God by us, which we constantly make the end of our administration, and so are animated to maintain one regular series of uniform truth, as in his sight and presence.

But we say not this, as arrogating any thing to ourselves; for we most readily acknowledge, that he who also by his strengthening grace, confirmeth and establisheth us, d together with you, in the faith and love of Christ, and he that hath anointed us, as a kind of first fruits of his creatures, with that Spirit, which gives us a capacity for all the services to which we are called out, and furnishes us with all our credentials in it, [is] the blessed God himself: Who hath also sealed us, e to mark and secure us f for his peculiar property, and, in further confirmation of his regard for us, given us the earnest of the Spirit in our hearts, those sacred communications both of gifts and graces which lead us into enjoyments that we look upon as the anticipation of heaven, and not only as a pledge, but a foretaste of it. This is the happy state into which we are now brought, for which I desire ever to glorify and adore the Divine goodness, and to behave, as one that is favoured

d Establisheth us.] To explain this of furnishing St Paul with such arguments as enabled him more and more to confirm the Corinthians in the Christian faith, and himself in the character of a faithful minister, is, I think, giving but a small part of the genuine and sublime sense of this excellent passage.

e Hath anointed us—sealed us.] Mons. Saurin thinks, that the difference between the unction, the seal, and the earnest, of the Spirit is this: that the unction chiefly refers to those extraordinary endowments by which the apostles were set apart to their work, as priests and kings were consecrated to theirs, by being anointed; the seal, to the sacraments, which marked

them out as the peculiar property of God; and the earnest he explains, of those joys of the Holy Ghost, which were the anticipation of celestial happiness. See Saw. Ser Vol. XI. p 83—85

f Mark and secure us] That sealing refers to both these, is well shewn by Dr. Whitby’s note on this text. Some understand this verse as insinuating how unreasonable it would be to suspect him of levity, who was sealed by such extraordinary gifts of the Spirit. Compare John vi. 27. But this argument would be something precarious; and as he speaks of the earnest of the Spirit in the hearts of believers, I thought the interpretation here given much referable.

It was to spare them, that he came not yet to Corinth.

with such invaluable blessings, and with such glorious prospects as these.

But with respect to that change in my purpose of coming to you, which some would represent as an instance of a contrary conduct, I call God for a record on my soul, and declare to you, even as I hope he will have mercy upon it,⁸ that it was, not because I slighted my friends, or feared mine enemies, but out of a real tenderness, and with a desire to spare you that uneasiness which I thought I must in that case have been obliged to give you, that I came not as yet to Corinth; as I had once intended, and given you some reason to expect. I mention this, not because we pretend to have any absolute dominion over your faith, so as of my own authority to dictate what you should believe, or do; nor would we exert the power with which Christ has endowed us, to any tyrannical or overbearing purposes; but we, even I, and all the faithful ministers of our Lord Jesus Christ, are joint helpers of your joy: we labour to use all the furniture which God hath given us, to the advancement of your real comfort and happiness; which can only be secured by reducing you to your duty: but this very care will oblige us sometimes to take disagreeable steps, with regard to those that act in such a manner, as might tend to subvert the faith of their brethren: for by faith ye have stood hitherto: I readily acknowledge you have in the general adhered to it; and it is by retaining the same principles pure and uncorrupted, with a realizing sense of them on our hearts, that we may still continue to stand in the midst of all the opposition we necessarily meet with from men insensible of every bond of duty and gratitude.

IMPROVEMENT.

ALL the promises of God are yea and amen in Christ: let us verse depend upon it, that they will be performed; and make it our 20

⁸ Have mercy on it.] Nothing but the his character to such a church, would have great importance of St. Paul’s vindicating justified the solemnity of such an oath.

Reflections on the views ministers should have in their office.

great care, that we may be able to say, that we are interested ii. through him in the blessings to which they relate. Let there be verse a proportionable steadiness and consistence in our obedience; and let not our engagements to God be yea and nay, since his to us are so invariably faithful.

Are we established in Christ? Are we sealed with the earnest 19 of the Spirit in our hearts? Let us acknowledge that it is God 21 who hath imparted it to us; and let Christians of the greatest 22 steadiness and experience be proportionably humble, rather than by any means elated on account of their superiority to others.

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, having a right to dictate by their own authority, what they should believe, or, on the same principles, what they should do; but as helpers of their joy, in consequence of being helpers of their piety and 24 obedience. In this view, how amiable does the ministerial office appear! What a friendly aspect it wears upon the happiness of mankind! And how little true benevolence do they manifest, who would expose it to ridicule and contempt!

Let those who bear that office, be careful that they do not give it the most dangerous wound, and abet the evil works of those who despise and deride it; which they will most effectually do, if they appear to form their purposes according to the flesh. 17 Let them with a single eye direct all their administrations to the glory of God and the edification of the church; that they may be able to appeal to their hearers, as those that must acknowledge, 13 and bear their testimony to their uprightness. In that case, they will be able to look on them as those in whom they hope to rejoice in the day of the Lord. And if, while they pursue these 14 ends, they are censured as actuated by any mean and less worthy principle, let them not be much surprised or discouraged: they share in exercises from which the blessed apostle St. Paul was not exempted; as indeed there is no integrity, or caution, which can guard any man from the effects of that malice against Christ and his gospel, with which some hearts overflow, when they feel themselves condemned by it.

The apostle would not come to grieve them.