2 Corinthians 1
ZerrCBCDavid Lipscomb Commentary On 2nd Corinthians 1 2 Corinthians 1:1 Paul, an apostle of Christ Jesus—This is Paul’ s title of authority, and in all his epistles but five he uses it. To the Philippians he uses only the “ servants of Christ Jesus” for himself and Timothy. To the Thessalonians there is no title of authority given. To Philemon he calls himself “ a prisoner of Christ Jesus.” If there is any question of his authority he lays strong emphasis on his apostleship. Jesus chose “ twelve, whom also he named apostles.” (Luke 6:13). They were sent forth by Jesus on the business of the kingdom. Though not one of the twelve, Paul was chosen and sent by Jesus Christ no less than they. (Acts 9:15-16; Acts 22:14-15; Acts 26:16-18; Galatians 1:1). On this he insists with great emphasis.
In the Corinthian church certain evil workers had been opposing. He calls them “ false apostles, deceitful workers, fashioning themselves into apostles of Christ.” (2 Corinthians 11:13).through the will of God,—Because of these “ false apostles” he lays great stress on his credentials. He is an apostle of Christ, not self-appointed, but under God’ s appointment.and Timothy our brother,—In these introductory phrases Paul unites with his own name that of Timothy. [Of all Paul’ s fellow laborers Timothy was the most precious to his heart. It was under the preaching of Paul that he became a Christian and soon became active in the Lord’ s work, so that a few years later when Paul was on his second missionary journey and again visited Lystra he found him “ well reported of by the brethren.” (Acts 16:2). Already the voice of prophecy had indicated that he was destined to special service. (1 Timothy 1:18; 1 Timothy 4:14). Paul therefore determined to take him with him, and since then he had been Paul’ s closest companion.
By his own presence and preaching he had aided in establishing the church at Corinth. He was with Paul at Ephesus, whence he was sent to Corinth to correct abuses there (1 Corinthians 4:17), yet for some reason there was a possibility that he might not reach there (1 Corinthians 16:10); but in any event he was with Paul in Macedonia when this epistle was written.
He had ability, vigor, and moral courage. His sincerity and sympathy won the affection of Paul, who calls him “ my true child in faith” (1 Timothy 1:2); and testifies that his service had been “ as a child serveth a father, so he served with me in furtherance of the gospel” (Philippians 2:22).]unto the church of God which is at Corinth,—The church as God ordained it is a company of obedient believers bound together by faith in Jesus Christ to encourage and strengthen each other, and spread the gospel through the world. A common faith in Christ is the strongest and most permanent bond of union among men. The mission of the church on earth is to unite the believers in Christ in one body, each member seeking his own highest good in promoting the good of others, and the crowning glory of God in saving sinners.with all the saints—All Christians are called saints, or sanctified ones, in that they are all set apart to the service of God. The church at Corinth were all addressed as saints, although some of them were unworthy. There are degrees of sanctification, just as there are degrees of Christian knowledge and fidelity to Christ.
The growth in sanctification and holiness is to be attained by a study of, and obedience to, the word of God. An increase in knowledge and fidelity is to be gained by a constant and persistent study of God’ s will and a daily effort to bring oneself into obedience to that will.that are in the whole of Achaia:—[One of Paul’ s methods in his evangelistic work was to reach the surrounding country from some city as a strategic center.
As early as A.D. 48, at Antioch in Pisidia, on his first missionary tour, it is said: “ The word of the Lord was spread abroad throughout all the region.” (Acts 13:49). Doubtless all Achaia in a similar way heard the word of the Lord, resulting in many becoming Christians. There were Christians at Athens (Acts 17:34), and at Cenchreae (Romans 16:1). Although the epistle is addressed to the church at Corinth, Paul includes in the salutation all the Christians in the province of which Corinth was the capital. They were certainly associated with the brethren in Corinth in some intimate way and must have known something of the difficulties that had arisen there.]2 Corinthians 1:2 Grace to you and peace from God our Father and the Lord Jesus Christ.—This is the usual prayer to God for grace to be with them, and the peace that God our Father and the Lord Jesus Christ bestows on them that serve him. [Grace and peace are comprehensive words. They are rich in historical associations.
The priestly benedictions (Numbers 6:22-26) were similar in thought; but they have been wonderfully enriched in the dispensation of God’ s love through Christ. In him grace is included in all God’ s gracious giving.
It is his consummation of the unspeakable gift (2 Corinthians 9:15), and of all the blessings that come to man through him. On the other hand, peace is the harmony and satisfaction which come into a life that has accepted God’ s grace, is reconciled to God, and rests in the assurance of the forgiveness of sin. In this sense Jesus Christ is the peacemaker. Grace and peace sum up all the blessings in Christ, the wealth of God’ s gracious giving, the results of man’ s full acceptance.]2 Corinthians 1:3 Blessed be the God and Father of our Lord Jesus Christ,—[The word “ blessed” here expresses gratitude and adoration. The phrase is equivalent to praised be God, or is an expression of thanksgiving. It is the usual formula of praise (Ephesians 1:3), and shows entire confidence in God, and joy in him.]the Father of mercies and God of all comfort;—Paul felt that God was especially full of mercy and comfort to him at this time, in that he had comforted him and them in tribulations and afflictions that they had undergone at Ephesus (Acts 19:23), and in the troubles at Corinth.
They had terminated favorably to him.2 Corinthians 1:4who comforteth us in all our affliction,—[His affliction was the ground of God’ s comforting him. He was one of the most afflicted of men.
He suffered from hunger, cold, nakedness, stripes, imprisonments; from perils by the sea and land; from robbers, from the Jews and the heathen, so that his life was a continued death or as he expressed it, “ I die daily.” (1 Corinthians 15:31). Besides these external afflictions he was overwhelmed with the “ anxiety for all the churches.” (2 Corinthians 11:28). In the midst of all these, God not only sustained him, but filled him with such a heroic spirit that he actually rejoiced in being thus afflicted. He says: “ I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ’ s sake: for when I am weak, then am I strong.” This state of mind and heart can be experienced only by those who are filled with the love and devotion to Christ that they rejoice in everything, however painful to themselves, whereby his glory and honor are promoted.]that we may be able to comfort them that are in any affliction,—God had given Paul comfort so that he would be enabled to comfort others in need of comfort, in the same way that God had comforted him.through the comfort wherewith we ourselves are comforted of God.—When this state of mind exists no afflictions can equal the consolations by which they are attended, and therefore it is added that he was enabled to comfort those who were in any kind of affliction for the cause of Christ, by the comfort wherewith he was comforted of God.2 Corinthians 1:5 For as the sufferings of Christ abound unto us,—[Paul was called to experience the same sufferings which Christ endured (Acts 9:15-16); and to suffer in his cause, and in the promotion of the same object. The sufferings which he endured were in the cause of Christ and his gospel; they were endured in endeavoring to advance the same object which Christ sought to promote; and were substantially of the same nature. They arose from opposition, contempt, persecution, trial, and want, and were the same as those to which the Lord Jesus himself was subjected during the whole of his public life.]even so our comfort also aboundeth through Christ.—[The opposition, the persecution, and the cruelties he endured in the cause of Christ were like those which Christ endured, and he submitted to them as a servant of Christ, and one who by faith was identified with Christ.
If then, in virtue of this vital union, he had an abundant share in the sufferings of his Lord, he was sure that through the same union with Christ he was receiving an abundant supply of divine comfort.] As we suffer with Christ, suffer as his servants, the consolations that come from Christ will be bestowed on us as his servants. If we suffer with him, we shall also reign with him. (2 Timothy 2:12).2 Corinthians 1:6 But whether we are afflicted, it is for your comfort and salvation;—The afflictions he had undergone for them would work out their comfort. [Those who suffer for Christ’ s sake and with Christ’ s people, God never fails to comfort, “ if so be that we suffer with him, that we may be also glorified with him.” (Romans 8:17).
It is not of suffering as suffering that Paul here speaks, for there is no tendency in pain to produce holiness. It is only of suffering endured for Christ and in a Christ-like manner that it is connected with salvation, or that it tends to work out for those who suffer an eternal weight of glory.]or whether we are comforted, it is for your comfort,—If he was comforted, it would bring comfort to them, which comfort was wrought out for them through their learning to endure affliction for Christ’ s sake, by seeing what he endured, and how he was comforted in it.which worketh in the patient enduring of the same sufferings which we also suffer:—[The sufferings of the Corinthians with those of the apostle, because they sympathized with him in his afflictions, because they in a measure suffered as he did, and because their sufferings were “ the sufferings of Christ,” in the same sense that his were— they were incurred because those who suffered were Christians.]2 Corinthians 1:7and our hope for you is stedfast;—He knew if they partook of the afflictions they would share in the consolations.knowing that, as ye are partakers of the sufferings, so also are ye of the comfort.—[Those who share in our sorrows share in our joys. There are two ideas apparently united here. The one is that the sufferings of the apostle were also the sufferings of the Corinthians because of the union between them. The other is, that his readers were in their measure exposed to the same kind of sufferings. In this two-fold sense they were joint partakers of the same joys and sorrows.]2 Corinthians 1:8 For we would not have you ignorant, brethren, concerning our affliction which befell us in Asia,—Between the writing of the first epistle and this one, Paul had undergone a terrible onslaught made on him at Ephesus by the devotees of the goddess Diana, led by Demetrius, the silversmith. (Acts 19:23-41).[The hostility of Demetrius and his fellow craftsmen, prompted as it was by selfish interests, and the ease with which the mob was collected are enough to account for the deadly peril to which reference is here made.
And we can well conceive it prompting some immediate and desperate and well-planned attempt to kill Paul. That Paul felt the danger is proved by his sudden departure (Acts 20:1) from Ephesus; whereas, a short time earlier, the number of his adversaries had been a reason for his remaining in Ephesus until after Pentecost had prevailed against him (1 Corinthians 16:8-9).]that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life:—He saw no way of escape from death, so in his own mind, he was doomed to death.
The danger was so great that he despaired of life.2 Corinthians 1:9yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raiseth the dead:—His escape was as though delivered from the dead; just as Abraham is said to have acted when “ he that had gladly received the promises was offering up his only begotten son; even he to whom it was said, In Isaac shall thy seed be called: accounting that God is able to raise up, even from the dead; from whence he did also in a figure receive him back.” (Hebrews 11:17-19).2 Corinthians 1:10who delivered us out of so great a death, and will deliver:—Though he had been delivered from instant and a fearful death with which he was threatened, the danger was not over. The plots of his enemies followed him wherever he went, but God’ s deliverance assured him that he would deliver still.on whom we have set our hope that he will also still deliver us;—He trusted God still to deliver him from all enemies. [He had been thus far preserved in a most remarkable manner, and his faith led him to the conviction that the Lord would continue to interpose in his behalf until his great purpose concerning him should be fully accomplished.]2 Corinthians 1:11ye also helping together on our behalf by your supplication;—The Corinthian disciples had prayed for him, and so helped through their prayers, and he trusted that they would still pray for him.that, for the gift bestowed upon us by means of many,—The deliverance had come through the help of the prayers of many. When one places himself in harmony with the divine law, he puts himself in the place in which he receives all good. He stands where all favoring currents meet; hence Paul says: “ We know that to them that love God all things work together for good.” (Romans 8:28). It is in securing this harmonious working of the elements of grace and nature for good that prayer comes in to effectually aid and bless the work. For this reason Paul speaks of those who out of ill will toward him preached Christ to add affliction to his bonds.
Of their action, he says: “ I know that this shall turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ.” (Philippians 1:19). This shows that the prayers of God’ s children enter into the workings of God’ s laws and bring good to the person in whose behalf they are offered.
God’ s providences are the results of the working of his laws. The spiritual and natural laws work in harmony for the good of those who love and honor God. To honor God is to obey his laws; to dishonor him is to refuse that obedience. In the spiritual world as in the material, man has it in his power to thwart and hinder the working of his laws, because God has made man with freedom to obey or disobey God. The law of harmony runs through all of God’ s dealings with man. When Christ said, “ According to your faith be it done unto you” (Matthew 9:29), he recognized this law.
Faith, the only faith that God recognizes as anything but mockery, leads to compliance with the law. Hence, if a man’ s faith is strong he confidently and faithfully complies with the law of God, the blessings will be abundant.
If his faith is weak, his compliance will be imperfect and careless and the blessings will be few.thanks may be given by many persons on our behalf.—Thanks would be given by many for his deliverance, for all who prayed for deliverance would give thanks that deliverance had been effected. [No one ever had more of the spirit of gratitude than Paul. In his epistles he frequently exclaims “ thanks be unto God.” (Romans 6:17; Romans 7:25; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15). And it seems that to him it was very much desired that a chorus of thanksgivings should be ascending constantly unto God. That which accomplished that end gave him much joy. He counted on the fact that all those who had prayed for his deliverance would render thanks unto God for his deliverance and so another worthy outcome of his troubles would be achieved.]2 Corinthians 1:12 For our glorying is this,—[Paul had been exposed to death. He had been in a situation where he had no hope of life.
Then the ground of his glorying and of his confidence was that he had lived a holy life. He had not been actuated by fleshly wisdom, but had been animated and guided by the will of God.
His aim had been simple, and his purpose holy. He had the testimony of his conscience that his motives had been right, and he had, therefore, no concern about the result. A holy life through Jesus Christ will enable one always to look calmly into the future.]the testimony of our conscience,—Though he might be slandered, yet he had the approval of his conscience which had been enlightened by the word of God, and its decisions were correct. Whatever charges might be brought against him, he knew what had been the aims and purposes of his life; and the consciousness of upright aims, and such a course as the word of God prompted, sustained him. An approving conscience is of inestimable value when we are falsely accused, and when we are in immediate expectation of death.that in holiness and sincerity of God,—[The holiness and sincerity of which God is the author and gives. Paul uses such expressions as “ the peace of God” (Philippians 4:7; Colossians 3:15) and “ joy of the Holy Spirit,” meaning the peace or joy of which God or the Holy Spirit is the author, and is bestowed through the provisions made in the gospel.
There is a specific difference between spiritual graces and moral virtues, although they are called by the same names. Love, joy, peace, long- suffering, kindness, goodness, faithfulness, meekness, and self-control, when fruits of the Spirit, differ from moral virtues designated by the same terms, as many external things, though similar in appearance, often differ in their inward nature.
A devout Christian and a moral man may be very much alike in the eyes of men, though the one is of God and the other of the flesh. Paul here means that the virtues which distinguished his deportment in Corinth were not merely forms of his own excellence, but “ the fruit of the Spirit,” manifested in a life sincerely devoted to God.]not in fleshly wisdom—[Not by the principles of cunning and expediency which often characterize men of the world. As used here, the flesh means the perverted human nature, as it is now distinguished from the spiritual. “ But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you.” (Romans 8:9). As human nature has been corrupted by and perverted by sin, natural and fleshly necessarily involves more or less of the idea of corruption. The natural man, carnal mind, fleshly wisdom, all imply that idea more or less. The fleshly wisdom, therefore, is that kind of wisdom which the man of the world exhibits, wisdom guided by principles of self-interest.]but in the grace of God,—This is in contrast with fleshly wisdom.
Paul lived his whole life in the sphere of God’ s grace, which led him to straightforwardness and sincere faithfulness to his promises (verses 17-20), even as God is faithful to his promises.we behaved ourselves in the world,—Even among the unbelievers, both Jews and Gentiles, he always acted as seeing him who is invisible.and more abundantly to you-ward.—[Since his conduct in his relations to the Corinthians had been of the kind described, he makes a special claim on them for their prayers. It would have been hypocrisy to ask their prayers for him had he been conscious of pursuing a crooked policy.
But conscious as he was that he had but one object in view throughout his whole apostolic work, though maligned by self-seeking enemies, he could freely ask them to unite with him in prayer for his deliverance from the perils by which he was then surrounded, and the anxieties which were well-nigh weighing him down.]2 Corinthians 1:13 For we write no other things unto you, than what ye read or even acknowledge,—The same sincerity and honesty that characterized his life was characteristic of his letters. The meaning of his words was always obvious and plain, and there is no other meaning than that which is on the surface. They had their own knowledge of him to confirm what he said of the purity of his life, and they recognized him as a true apostle of Jesus Christ.and I hope ye will acknowledge unto the end:—He hoped they would continue to own him as an apostle, and his teachings to be the truth of God. [Should this bright hope be realized, then in the day of the Lord Jesus it will be the glorying of the Corinthians that they had the apostle Paul as their spiritual father, and the glorying of Paul that the Corinthians were his spiritual children.]2 Corinthians 1:14as also ye did acknowledge us in part.—A portion of the church believed him to be sincere and consistent, though there was a faction that denied it.that we are your glorying, even as ye also are ours,—They had acknowledged him when he first went among them to preach, and then he was honored by them; they gloried in him as a teacher from God, as he gloried in them as the fruit of his apostleship.in the day of our Lord Jesus.—He would glory in them as the fruits of his labor and the seal of his apostleship. [A similar passage is: “ For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? For ye are our glory and our joy.” (1 Thessalonians 2:19-20). In both cases our minds are lifted to that great presence which Paul constantly anticipated; and as we stand there our judgments of each other are seen in their true light.
No one will rejoice then that he has made evil out of good, that he has cunningly perverted the simple actions of others into evil designs, that he has set the saints at variance; the joy will be for those who have loved and trusted each other, who have borne each other’ s infirmities and labored for their healing. The mutual confidence in all the faithful in Christ will then, after all its trial, have its exceeding great reward.]2 Corinthians 1:15 And in this confidence—In reliance on the mutual respect and affection which existed between them, he was confident that they would recognize his sincerity, and receive him with joy, and be benefited by his coming.I was minded to come first unto you,—[His original intention was to go direct from Ephesus to Corinth before going into Macedonia; instead of this, he had gone first to Macedonia (1 Corinthians 16:5), and would thus see Corinth only once, on his way south, whereas had he gone first to Corinth, he would have paid them a double visit at this time— on his way to as well as from Macedonia.]that ye might have a second benefit;—A second benefit from his teaching and presence.
He probably thought of bestowing other and greater gifts on them to further aid them in their Christian life. [The importance of the church of Corinth, its central position, made it very important that he should give them as much as possible of his personal supervision.]2 Corinthians 1:16and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judaea.—He desired them to set him forward on his way to Judaea. In those days when there were no established modes of traveling, it was customary for the friends of the traveler in one city to send him forward to the next, or at least to escort him on the way. (Acts 15:3; Acts 20:38; Acts 21:5; Romans 15:24). This office of friendship Paul was willing and desirous to receive at the hands of the Corinthians. He was not alienated from them. And his purpose to seek this kindness from them was proof of his confidence in their affection for him.]2 Corinthians 1:17 When I therefore was thus minded, did I show fickleness? or the things that I purpose, do I purpose according to the flesh,—Paul had let them know his purpose; had failed to carry it out, and some of them had charged him with fickleness, and some of them claimed that he showed he was afraid to come as he had promised, and this failure to fulfil his promise proved that he was not an apostle.that with me there should be the yea yea and the nay nay?—Their contention was that he would affirm and deny the same thing; that, like an unprincipled politician, there was no dependence to be placed in his word; that he was so headstrong that when he said he would, he would do it whether best or not, that he was so uncertain that he would break a promise from a mere whim; that he had no fixed principle; and that he was variable and whimsical.2 Corinthians 1:18 But as God is faithful, our word toward you is not yea and nay.—His word to them did not rest on fleshly whims, but on the will of God. [The connection between this verse and the following shows that reference is made to the word preached concerning Jesus Christ and he argues that as his preaching to them was in all sincerity, so might naturally be regarded all of his expressed purposes concerning them.]2 Corinthians 1:19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy,—These persons are likely mentioned because Paul refers to his first visit to Corinth when they were his fellow workers. (Acts 18:5).was not yea and nay, but in him is yea.—Christ was not yea and nay, variable and changeable. His yea meant yea— was unchangeable. [Those who accepted Christ found him to be “ the way, and the truth, and the life.” (John 14:6).
He had been made unto them “ wisdom from God, and righteousness and sanctification, and redemption.” (1 Corinthians 1:30). Christ had not been manifested among them and experienced by them to be uncertain, but he proved himself to be all that was affirmed of him, and continued to be all they had been led to expect.]2 Corinthians 1:20 For how many soever be the promises of God, in him is the yea:—For all the promises of God are “ yea,” are certain, and will be sure unto the end. [The Judaizers, against whom Paul’ s reasoning in this epistle is chiefly directed, might see “ the yea yea” of the fulfilment of all the promises as “ nay” for all the uncircumcised.
With Paul the promises of God were all “ yea” where Gentiles as well as Jews were embraced. In Christ is full salvation for all who accept him.]wherefore also through him is the Amen,—Amen here means all the promises which are made to men through Jesus Christ the Redeemer shall be certainly fulfilled. They are promises which are confirmed and established, and which by no means fail; but the blessings are assured only to those who give them the “ amen” of a practical acknowledgement.unto the glory of God through us.—[Paul rejoiced that his ministry and that of his fellow laborers contributed to the glory of God, which is identified with the recognition and appropriation by men of his goodness and faithfulness in Jesus Christ.]2 Corinthians 1:21 Now he that establisheth us with you in Christ,—[God had established Paul in Christ. Therefore fickleness, duplicity, or deceit was impossible. Observe, too, that he does not assert his truthfulness because of his apostleship, but because of his devotion to Christ, for he associates with himself Sylvanus, Timothy, the Corinthian Christians, and all believers. He does not claim for himself any steadfastness in Christ, or any trustworthiness as dependent upon it, which is not possible to other faithful believers.
It is their calling as Christians to be steadfast in Christ. Such steadfastness God is ever seeking to impart through the gospel, and in striving to attain it, every Christian can appeal to him for help.
If Christians are letting God have his way with them in this respect, they can be depended upon for conduct in keeping with the goodness and faithfulness of God, into which they have been confirmed by him. ]and anointed us,—Kings, prophets, and priests were anointed when inaugurated in their several offices; to anoint may therefore mean to qualify by divine influence, and thereby to authorize anyone to discharge the duties of any office. In the synagogue at Nazareth the Lord applies to himself the prophecy of Isa 61:1-2—“ The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor.” (Luke 4:18). In speaking of Jesus at the house of Cornelius, Peter said: “ God anointed him with the Holy Spirit and with power.” (Acts 10:38). Christians are in like manner spoken of as having “ an anointing from the Holy One” which abides in them. (1 John 2 20, 27). At the conclusion of Peter’ s sermon on the day of Pentecost, those who heard “ were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do? And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.” (Acts 2:37-38).
In the passage before us, when Paul says, “ and anointed us,” he means that the anointing of the Spirit is common to all Christians.is God;—God it is who confirms and anoints bis people. It is worth noticing that in the New Testament the act of anointing is never ascribed to anyone but God.2 Corinthians 1:22who also sealed us,—A seal guarantees genuineness, proclaims ownership, is a warrant of safety, and is an impress of likeness.
The abiding presence of the Spirit in the heart is a sign that we belong to God. (2 Timothy 2:19).and gave us the earnest of the Spirit in our hearts.—[The earnest is that part which is paid down at the making of the contract, the seal of the bargain, and as a pledge that all that is promised will be paid. This giving of the Spirit in our hearts is, therefore, the seal of God’ s promise of everlasting life, and the pledge of the fulfillment of that promise. Clearly, then, in addition to all that was extraordinary and miraculous in connection with the outpouring of the Spirit on the day of Pentecost, there was a bestowal of the Spirit of God, as an earnest of the heavenly inheritance to which they were now made heirs; and the fullness of the divine fellowship through the Spirit; such as had not been known before. Thus, the three blessings— the anointing, the sealing, and the pledging of the future— are only different forms or representations of the work of the Spirit.]2 Corinthians 1:23 But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth.—Instead of its being fickleness or fleshly impulse with him, he calls God to witness that he failed to come directly from Ephesus to Corinth that he might spare them. He delayed his coming to give them opportunity to change their course, and that he through his epistle and the messengers he sent might induce them to change their course before his arrival.Co 1:24 Not that we have lordship over your faith,—He did not claim the right or desire to rule or dictate their faith. [To the Galatians he said: “ But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.” (Galatians 1:8). Faith comes by hearing the word of God.
When we believe that, it is not man whom we believe. Therefore faith is not subject to man, but to God alone.
The apostles were the instrumentalities through whom the Holy Spirit spoke; what they spoke they could not change or modify in any respect. What they preached was not under their control. They were as much subject to that which they preached, and as much bound to believe and practice it, as were other men.]but are helpers of your joy:—He wished to help them reach a condition that his coming would be a source of joy and not of grief to them.for in faith ye stand fast.—The only ground of acceptance was faith in Christ. Nothing stronger can be said of anyone’ s faith than that he stands in it; in it he stands justified before God. “ Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand.” (Romans 5:1-2).
Verse 1 PAUL’S SECOND LETTER TO THE 2 Corinthians 1After the salutation (2 Corinthians 1:1-2), this chapter is wholly given to Paul’s affirmation of his absolute sincerity and integrity. As Hughes said, “The import of 2 Corinthians 1:3-11 seems to have been missed by many commentators."[1] In the very forefront of Paul’s defense regarding his coming to Corinth stands this amazing record of his affliction which had made it for him to come. Therefore, this record of that dreadful happening in Asia is a definite and convincing refutation of all charges of insincerity on his part. 2 Corinthians 1:12-14 have the dogmatic answer that in the case of the apostle Paul, “There were no hidden actions in his life … there were no hidden motives in his life … and there were no hidden meanings in any of his words."[2] A further explanation of the necessities which had entered into certain changes in his plans was given in2 Corinthians 1:15-24. [1] Philip E. Hughes, Paul’s Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 9. [2] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 194. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia. (2 Corinthians 1:1) Paul, an apostle … In nine of the thirteen (fourteen) epistles of Paul, the affirmation of his apostleship stands in the salutation. Thus, as Lipscomb said, “He used it (the title of apostle) in all but five of his letters."[3](Lipscomb counted Hebrews as Pauline.) No title of Paul was given in either of the Thessalonians or Hebrews. To the Philippians he spoke of himself and Timothy as “servants of Jesus Christ”; and to Philemon he called himself “a prisoner of Jesus Christ.” It was most appropriate that in this epistle, wherein a major section concerns the vindication of his rights as an apostle, and to a community where his authority was being challenged, this bold declaration of his apostolic authority should stand at the very beginning. Timothy our brother … Sosthenes stands in the salutation to the Corinthians in the first epistle, as Timothy was not at that time with Paul. It may be assumed that Sosthenes was not present when this letter was sent. Timothy had aided in the evangelization of Corinth when the church was founded there; but he did not share any apostolic authority with Paul in this letter. Timothy was a faithful and devoted helper of the apostle; but the contrast between “an apostle of Jesus Christ” and “our brother” is meaningful. The church of God which is at Corinth … In view of all the disorders and sins which beset the Christians who received this letter, it may be asked, How, in conscience, could Paul refer to them as the “church of God”? John Calvin’s explanation is as good as any that has come down through history. He said: Paul discerned among them the doctrine of the gospel, baptism and the Lord’s Supper … They retained the fundamental doctrine, adored the one god, and invoked in the name of Christ; and since they placed the confidence of their salvation in Christ, and had a ministry that was not altogether corrupted, the church still continued to exist there.[4” translation=”">1 Corinthians 1:2.">[4] It is apparent everywhere in the New Testament that the legitimacy of congregations and Christians alike depended more upon the ideals and intentions of their heart than upon any perfection in the realization of them. All Christians should take encouragement from this. With all the saints … This is a common designation for Christians in the New Testament; but it should be understood more as a description of what they should have been than as a description of what they were. As Carver put it: Paul does not address his readers as saints because they have realized in life the full implications of the name, but simply because they authentically belong to Christ as a body of believers.[5]However, there is also in this word a prospect of the ultimate destiny of every Christian. Whatever the shortcomings now, there is certain to come the hour when every child of God shall be presented “without blemish” and “perfect in Christ” (Colossians 1:28). It is in that manifest destiny of ultimate perfection that a true Christian, regardless of mistakes, is authentically a “saint.” Of course, there is absolutely nothing in this word that is connected with the pretensions of this historical church in the so-called canonizing of dead people. The saints at Corinth were very much alive. That are in the whole of Achaia … The geographical area of Achaia had two meanings. In the classical sense, “It meant only the northern strip of the Peloponnesus; as a Roman province the name included both Hellas and the Peloponnesus."[6] In fact, it included “the whole area south of the province of Macedonia."[7]In this probably lies the explanation of why Stephanas was called the “firstfruits of Achaia” (1 Corinthians 16:15), whereas it would appear that “Dionysius, Damaris and others” were the first-fruits (Acts 17:34). Concerning what Paul meant by Achaia in this passage, McGarvey thought it was the whole province, basing his conclusion upon the use of the word “whole."[8][3] David Lipscomb, Second Corinthians (Nashville: Gospel Advocate Company), p. 19. [4” translation=”">1 Corinthians 1:2.">[4] John Calvin, Commentary on First Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1949 reprint), Comment on 1 Corinthians 1:2. [5] Frank G. Carver, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), Vol. 8, p. 500. [6] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, Second Corinthians, p. 1. [7] Philip E. Hughes, op. cit., p. 5. [8] J. W. McGarvey, Second Epistle to the Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 169. Verse 2 Grace to you and peace from God our Father and the Lord Jesus Christ.Grace to you and peace … Broomall has an excellent comment on this, as follows: In the protocol of salvation, recognized even in a salutation, GRACE always precedes PEACE. The former is the basis and the foundation of the latter. Therefore, the order cannot be changed. No man can have peace who has not previously experienced divine grace.[9]God our Father and the Lord Jesus Christ … “It should be noticed that the deity of Christ is plainly implied by the language of this verse."[10] He is linked on an equality with God as the source of grace and peace. Furthermore Jesus Christ is distinguished by the title “Lord.” “This is the very term ([@kurios]) which is used in the Septuagint version of the Old Testament to translate the sacred four-letter name of God ([Hebrew: Y-H-W-H, Yahweh])."[11] See further discussion of this title in my Commentary on Luke, pp. 8-10. [9] Wick Broomall, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 651. [10] Philip E. Hughes, op. cit., p. 7. [11] Ibid. Verse 3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.Father of our Lord Jesus Christ … This is not a denial of the deity of Christ implied in the previous verse; but it brings to view the incarnation, during which the sonship of our Lord was predominant. Father of mercies … It is the mercy of God, more than any other attribute, which has captured the imagination of mankind. Every chapter in the Koran, except one, begins with the words, “In the name of God the Merciful, the Compassionate.” God of all comfort … “The word COMFORT, either as a verb or a substantive, occurs ten times in 2 Corinthians 1:3-7."[12] As a matter of truth, God is the God of everything beautiful and desirable. He is the God of patience and of comfort (Romans 15:5), the God of glory (Acts 7:2), the God of hope (Romans 15:33), the God of peace (Romans 15:33), and the God of love and peace (2 Corinthians 13:11). ENDNOTE: [12] F. W. Farrar, op. cit., p. 2. Verse 4 Who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.Affliction … Here is introduced the word which flies like a banner over the entire epistle. The word with its synonym “suffering” occurs eight times in this paragraph. That we may be able to comfort … Inherent in Paul’s statement here is the fact that only those who have suffered are able to comfort others. Also, it is God who is the source of all comfort, except that which is merely superficial; and even those purely human sources of comfort are themselves related to the nature of God. Who comforteth us … One of the great comforts Paul had received and which he acknowledged here “seems to have resulted from the good reports brought from Corinth by Titus."[13] Paul’s 1Corinthians letter had accomplished his purpose; the Corinthians had repented; and Paul was comforted in the knowledge that the crisis in Corinth had passed. Before leaving this verse it should be pointed out that in the KJV the word “comfort” is rendered “consolation” in several places. Farrar called the variations “needless”; and, although granting that they were well intentioned, he said: They arose from a false notion of style, a deficient sense of the precision of special words, and an inadequate conception of the duties of faithful translation, which requires that we should as exactly as possible reflect the peculiarities of the original, and not attempt to improve upon them.[14]It is precisely in this conceit of “improving” the word of God that many of the “modern” translations are unqualified failures. The instance cited by Farrar from the KJV is fortunately rare in that version; but many of the current so-called “translations” are nothing but commentary, and in countless examples unwholesome and inaccurate commentary. [13] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 439. [14] F. W. Farrar, op. cit., p. 2. Verse 5 For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ.The sufferings of Christ … These may not be understood as the usual hardships and tribulations of life, but as sufferings, oppositions, threatenings and dangers resulting directly from the sufferer’s engagement in the service of the Lord. Christ promised his apostles that they would suffer terrible persecutions in the course of their ministry; and Paul certainly sustained his share of them, and even more. See 2 Corinthians 11:23 ff. Verse 6 But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer.For your comfort and salvation … All of the hardships endured by the apostle were for the sake of the eternal salvation of his converts. This is the motivation which even yet supplies the energy for many faithful ministries of the gospel. Whatever earthly hardships and persecutions attend the work, either of ministers or others, the goal of saving souls from eternal death is paramount. The same sufferings … In this Paul acknowledged that the Corinthians themselves were under the same hatred and opposition of Satan that he himself endured. Patient enduring … The Christian answer to the devil’s opposition, however manifested, is patient endurance. Steadfastness is the prime requirement of all Christian living. Verse 7 And our hope for you is stedfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort.This says that all sufferings received in the service of Christ are also certain to receive the comfort of Christ, the sufferings and the comfort being inseparably linked together. “We suffer with him, that we may be glorified with him” (Romans 8:17). “If we endure, we shall also reign with him” (2 Timothy 2:12). Verse 8 For we would not have you ignorant brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life.Which befell us in Asia … Although it is impossible for us to know exactly what it was that befell Paul in Asia, it is as Hughes said, that a commentator “is bound to examine such information as the text affords."[15]THE IN ASIAMcGarvey followed the reasoning of such commentators as Calvin, Paley, Olshausen and others in identifying this affliction as the riot at Ephesus, described by Luke (Acts 19:23 to Acts 20:1). However, the narrative in Acts appears to indicate that Paul escaped without any suffering at all. Furthermore, “I would not have you ignorant” in this verse seems to say that the knowledge of this affliction would be news at Corinth; and as Ephesus was only 200 miles from Corinth, we may not suppose that such a riot as that described in Acts would have been unknown at Corinth. The intercourse between the two cities was too constant and sustained for that. Tertullian authored the earliest comment that has come down through history; and he stated that Paul in this passage referred to his fighting wild beasts at Ephesus, stating that Paul “enumerated it to induce an unfaltering belief in the resurrection of the flesh."[16] Besides the question of whether or not Paul’s fighting wild beasts was physical or metaphorical, there is also the fact that Paul had already mentioned that episode (whatever it was) in the first epistle (15:32). Charles Hodge thought Paul might have referred in general terms to “plots and attempts against Paul’s life.” Windisch thought it may have been an attempt to lynch Paul. Hoffmann applied the reference to a shipwreck (2 Corinthians 11:25), one not reported by Luke. Stanley and Rendell suppose that it may have been the agonizing anxiety concerning the state of the church in Corinth. Many commentators explain it as some terrible illness from which Paul recovered. Among so many learned opinions, another, whether learned or not, can do no harm. It is believed by this writer that reference is here made to some terrible danger from which Paul was delivered, but which remains unreported in the New Testament. That such an awful danger did in fact exist is proved by Paul’s crediting Priscilla and Aquila with having saved his life, placing the Gentile churches of the whole Roman empire in debt to them for “laying down their own necks” on his behalf (Romans 16:4). This event of their saving Paul’s life was extensively known among the Gentile churches everywhere; and when Paul later arrived at Corinth, he surely gave them all the details of it. Just why the details were not given for us is not known; but there was possibly something sensitive about it that made it dangerous, at least for a while, to elaborate the details. See my Commentary on Romans, p. 512. [15] Philip E. Hughes, op. cit., p. 16. [16] Tertullian, The Ante-Nicene Fathers, On the Resurrection of the Flesh, 48(Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), Vol. III, p. 582. Verse 9 Yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raiseth the dead.Paul treasured the awful experience through which he had passed for the great lesson which it reinforced; namely, that one’s trust should never be in himself but in the Lord, even God who raises the dead. By this reference to raising the dead, there is brought into view the passage in Hebrews 11:19, in which Abraham’s offering of Isaac was enabled through his confidence that God was able to raise the dead, giving incidental support to the view that the author of Hebrews and the author of this passage are one and the same person. Where else in all the Bible is Abraham’s reliance upon God’s ability to raise the dead even hinted at? And how did Paul know it? He himself had trusted God in the same manner when death loomed as a certainty, and at a time when many of God’s promises to the blessed apostle were as yet unfilled. Verse 10 Who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us.So great a death … How could anyone refer to any ordinary fatal illness in terms like these? The implication is overwhelming that something extraordinary was involved; and common fatal diseases are not extraordinary. Will deliver … Paul could not have meant that he still had remnants of the “fatal infection”; but rather that whatever danger might beset him in the future, he would still confidently rely upon God to deliver him. Verse 11 Ye also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.Ye also helping … This is not a declaration that the Corinthians had helped, by their prayers, Paul’s deliverance from the affliction in Asia, just mentioned; although, in a general sense, their constant prayers on Paul’s behalf certainly had a part in it. The second clause shows that Paul expected their participation in the thanksgiving for his deliverance. By means of many … The gift of Paul’s deliverance had resulted from the participation of many people, among whom, no doubt, were Priscilla and Aquila; and it was appropriate that many people, including the Christians in Corinth, should participate in the thanksgiving. Before leaving the record of this episode, it should be remembered that the sensational event of Paul’s deliverance from the terrible affliction in Asia was reason enough, prima facie, to refute the insinuations of Paul’s enemies at Corinth to the effect that his delay in visiting them was irresponsible. Verse 12 For our glorying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward.This verse is Paul’s affirmation of total sincerity and godliness in all of his dealings with the Corinthians. He gloried in the fact of the absolute integrity and uprightness of his behavior among them. He had not indulged in the tricks and devices of “fleshly wisdom.” His actions were open before God and themselves; there were no hidden deeds of darkness and dishonesty on his part. Verse 13 For we write no other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end.Furthermore, there were no hidden things in his writings. If his enemies had perpetrated the slander that his writings were deceptive, or that he wrote one thing and meant another, this verse nailed their accusations as falsehoods. The very fact of Paul’s answering them is proof that slanders were made. Unto the end … These words should be translated “fully,” as thoroughly explained by Hughes.[17] The widespread error to the effect that Paul thought the end of the world was just around the corner probably lay at the base of the mistranslation. As Allo said: Those who wish to understand this in an eschatological sense are not only misled by the mistaken idea that Paul and the Corinthians were expecting the end of the world as near at hand … they also commit a serious error of literary judgment in failing to notice the intentional antithesis between KNOW and KNOW FULLY, as here, and as in 1 Corinthians 13:12.[18][17] Philip E. Hughes, op. cit., p. 27. [18] E. B. Allo, Saint Paul: Seconde Epitre Aux Corinthiens (Paris, 1956), in loco. Verse 14 As also ye did acknowledge us in part, that we are your glorying, even as ye are also ours, in the day of our Lord Jesus.In part … The significance of this is that “a portion of the church believed him to be sincere and consistent, though there was a faction that denied it."[19]In the day of our Lord Jesus … This is a glance at the final day of judgment at the Second Coming of our Lord. All of the affairs of the Christian’s daily life must be evaluated in the light of that final reckoning. ENDNOTE: [19] David Lipscomb, op. cit., p. 30. Verse 15 And in this confidence I was minded to come first unto you, that ye might have a second benefit; and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you be set forward on my journey to Judaea.Paul’s first purpose was to go via Corinth to Macedonia, and thence via Corinth again to Judea; but in 1 Corinthians 16:5, he wrote that this plan had given way to another, and that he proposed to go to Macedonia first. This was apparently the basis of the slander that Paul could not make up his mind, or that he was deceitful. If the plan made originally could have been carried out, it would have meant a double visit to Corinth, described by Paul here as “a second benefit.” Set forward on my journey … This is a reference to the early custom of members of the congregation accompanying the apostle part of the way upon occasions of his departure, as in Acts 15:3; Acts 20:38; Acts 21:5 and in Romans 15:24. Verse 17 When I therefore was thus minded, did I show fickleness? or the things that I purpose, do I purpose according to the flesh, that with one there should be the yea yea and the nay nay?Paul’s argument is simply that: Surely I cannot be accused of fickleness merely upon the basis of changes in my plans! He further declared that he had made his plans in good faith, changing them only when there appeared good and sufficient reasons for doing so. Incidentally, there is a glimpse in this of the fact that even so Spirit-filled a person as the blessed apostle was compelled to make future plans, not upon the basis of direct inspiration, but upon the basis of sober, practical good judgment. Some of the charismatics of our own times should take note of this. According to the flesh … is a reference to plans made without sincerity, or for the purpose of deception. There is one sense in which all of a Christian’s plans for the future are made “in the flesh,” that is, without the benefit of inspiration. Yea yea and nay nay … This is an idiom for double talk, insincerity, and deception. Verse 18 But as God is faithful, our word toward you is not yea and nay.Paul’s promises were sincerely made; and there was no deception whatever. How could the promises of an apostle through the will of God be otherwise? Verse 19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy, was not yea and nay, but in him is yea.By me and Sylvanus and Timothy … These were with Paul in the founding of the church at Corinth; and the very fact of their having preached the truth that is in Christ Jesus made it morally impossible for them to have engaged in the kind of petty deceptions alleged against him by his foes. In him is yea … “Yea and nay” continues to be used here as an idiom of fraud and deception. In Christ there is neither fraud nor deception; but in him is yea; and in this context “yea” is an idiom for utmost truth, sincerity and integrity. This verse means that integrity is the hallmark of every Christian. Being “in Christ” is one and the same thing as being absolutely honest, truthful and straightforward in all communications of every kind. In the light of this, is it not true that some who may claim to be so are not really “in Christ” at all? Sylvanus … This is the same person identified as Silas in Acts 15:32 Acts 15:40, who was one of the prophets of the early church, and also a companion of Paul on the second missionary tour. He was with Paul in jail at Philippi and throughout that exciting tour. Verse 20 For how many soever be the promises of God, in him is the yea; wherefore also through him is the Amen, unto the glory of God through us.In God is yea … and the Amen … There is a profound inference in this verse to the effect that disbelieving God’s chosen apostle Paul is a denial of the truth and righteousness of the Father himself. Paul said, in these words, “Believe me; believe God.” No sterner or more dogmatic affirmation of his apostleship could be imagined. The Amen … God will not only honor his promises, which are invariably true; but he will sum them up with a heavenly Amen. God’s word is the last word. God is the Amen; but so also is Christ. “These things saith the Amen, the faithful and true witness” (Revelation 3:14). Thus, “The Amen is through him who is himself the Amen."[20] Many of our Lord’s most solemn pronouncements began with “Amen, Amen, I say unto you … etc.” This is translated, “Verily, verily, I say unto you.” This was a most arresting manner of declaring for those who heard him the absolute authority and immutability of Jesus’ teachings. ENDNOTE: [20] Philip E. Hughes, op. cit., p. 37. Verse 21 Now he that establisheth us with you in Christ, and anointed us, is God; who also sealed us, and gave us the earnest of the Spirit in our hearts.Three things in these verses - (1) the anointing; (2) the sealing; and (3) the giving of the earnest are all references to one action, that of conversion - by which the believer is united with Christ “in Christ.” This action, as evident on Pentecost, was a compound act of obedience: believing, repenting, being baptized, receiving the gift of the Holy Spirit. After discussing various theories on this, Hughes stated that: It is more satisfactory to identify the anointing, sealing, and giving of the earnest with the single event of baptism, and the continuous establishing with the other and constantly repeated New Testament sacrament of the holy communion.[21]Establishes us with you … Paul affirmed in this the essential unity of all Christians, himself as well as the Corinthians, “in Christ.” By virtue of unity with Christ and “in Christ,” there is no fraud, insincerity or deception in any Christian, apostle or otherwise, all such evils being fundamentally opposed to their very nature in the Lord. Sealed us … earnest of the Spirit … The earnest (or token) of the Holy Spirit is identified with “the Holy Spirit of promise” (Ephesians 1:13) and is the invariable inheritance of all who obey the gospel of Christ. For further discussion see my Commentary on Romans, p. 124. Even the Corinthians possessed the earnest of the Holy Spirit, despite their delinquency in so many particulars. ENDNOTE: [21] Ibid., p. 44. Verse 23 But I call God for a witness upon my soul, that to spare you I forbare to come to Corinth. Not that we have lordship over your faith, but are helpers of your joy: for in faith ye stand fast.I call God for a witness … Some call this an oath; but others deny it. Even God himself, for a righteous purpose, “interposed with an oath” (Hebrews 6:17); and Paul’s appeal to God as witness in this passage would seem to indicate that the prohibition of Christ in Matthew 5:34 ff should not be applied to the kind of oath (if it is an oath) in evidence here. Certainly, it would appear that courts of justice should be allowed to administer oaths, even to Christians. See more on this in my Commentary on Matthew, p. 67. To spare you, I forbare to come … Here Paul finally got around to the dogmatic reason why he changed some of his plans of going to Corinth. The situation was so bad there that he considered it profitable and righteous to wait a while until they had more time to repent of their sins. An earlier confrontation might have resulted in thwarting God’s will among them. As these words stand in the English Revised Version (1885), they seem to imply that Paul had not yet gone to Corinth (after the founding of the church); but Tasker pointed out that a permissible translation is, “I came not any more,"[22] thus avoiding a denial of the “painful visit” which was probably made between the writing of the two epistles. Not that we have lordship … Paul’s statement that he would “spare” the Corinthians by delaying another visit could have had implications of apostolic authority not intended by Paul; therefore he at once entered a disclaimer of any “lording it over” God’s heritage. Not even an apostle might do such a thing as that (1 Peter 5:3). There is then no scriptural warrant for hierarchical domination or lordship in the church of Christ. Absolute authority is not vested in any supposed apostolic office or succession, but in the person and office of Christ.[23]Not even the apostle Peter, upon whom such an overwhelming burden of overlordship has been imposed during the historical progression of Christianity, did not consider himself as an ecclesiastical overlord any more than did Paul (1 Peter 5:2). For in faith ye stand fast … The literal Greek rendition gives this as “In the faith ye have stood firm."[24] The meaning is clearly that the Corinthians are continuing in the Christian religion; and there is no statement in the passage about salvation being “by faith.” Translators never miss an opportunity to plug the favorite heresy of “salvation by faith only”; and despite the fact that they no longer dare to add the word “only,” that is definitely intended as the meaning in such renditions as this. The chapter break here is right in the middle of Paul’s line of thought. Chapter 1 should have ended at verse 14, or have been extended through verse 4 of chapter 2. [22] R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 50. [23] Philip E. Hughes, op. cit., p. 49. [24] The Emphatic Diaglott (Brooklyn: Watch Tower Bible and Tract Society).
Questions by E.M. Zerr On 2nd Corinthians 11. Of whom was Paul an apostle ? 2. Through whose will did this office exist? 3. Name Paul’ s associate in the epistle? 4. To whom besides Corinthians is it addressed? 5. By what other name was this section known? 6. State the source of grace and peace. 7. What is the relation between God and Christ ? 8. How extensive was Paul’ s consolation from God? 9. For what purpose was this given him? 10. What abounded in Paul at this time? 11. Tell the benefit that came from Paul’ s distress. 12. How did it affect the endurance of Corinthians? 13. Describe Paul’ s hope concerning them. 14. Of what would he not have them ignorant ? 15. How great was Paul’ s despair in Asia ? 16. What words show his resignation at that time ? 17. Where was his trust anchored? 18. By what fact was this trust justified? 19. What deliverance does he ascribe to God? 20. Cite the history of this persecution. 21. How did the Corinthians help Paul ? 22. What gift is meant in verse 11 ? 23. By what means would it be bestowed? 24. What would be given on Paul’ s behalf ? 25. In what testimony did he rejoice? 26. State the kind of sincerity he professed. 27. Tell what wisdom he disclaimed. 28. By what was his conversation regulated? 29. Who was more abundantly considered therein? 30. How was his writing received by them ? 31. State his expectation for the future of them. 32. What acknowledge was made to Paul. 33. Unto what day was this rejoicing? 35. What would be necessary to insure this joy? 36. In what mind had he wished to come to them ? 36. If so what could they receive the 2nd time? 37. To what country was Paul going as he passed ? 38. What assistance did he look for from them? 39. How does he reason as to his purpose here ? 40. Did he use lightness in this purpose? 41. How does he describe a fleshly purpose? 42. Why not his word both yea and nay? 43. To whose integrity does he refer? 44. Who was preached among the Corinthians? 45. By whom was he preached ? 46. State another name for Silvanus. 47. Is the Word of God affirmative only? 48. State what is always yea or affirmative. 49. Unto whose glory does this result? 50. In whom were Paul and Corinthians stablished? 51. What else has God done for them? 52. Explain the “earnest” that was given. 53. To what witness does Paul refer ? 54. How did he spare the Corinthians? 55. Did this imply dominion over their faith? 56. In what did he wish to help them? 57. By what did they stand?
2 Corinthians 1:1
2 Corinthians 1:1. Much of this epistle will reflect the results of Paul’s first letter to the church at Corinth. Because of the conditions in that church due to the habits of the Gentile citizens of the country, it will be well for the reader to reread the “general remarks” offered at the beginning of the first epistle. The apostleship of Paul was supported both by Jesus and his Father. With such a weighty endorsement, the epistle to the church should have the most respectful consideration from those to whom it is addressed. It was sent directly to the church in Corinth, which was the Roman capital of Greece, and the salutation included all the saints (disciples) in Achaia, the name the Romans gave to Greece. For comments on Church of God, see those on Romans 16:16, in volume 1 of the New Testament Commentary, and those on 1 Corinthians 1:2.
2 Corinthians 1:2
2 Corinthians 1:2. For comments on this verse, see 1 Corinthians 1:3.
2 Corinthians 1:3
2 Corinthians 1:3. A father and son could not be the same individual, and God is declared to be the Father of Christ. This refutes a false teaching in the world that Jesus is “the very and eternal God.” It also exposes another heresy known in religious circles by the name of “Jesus Only.” God and Christ are one in purpose and goodness, but are two separate persons. Father and God of mercies and comfort simply means that all such blessings come from Him.
2 Corinthians 1:5
2 Corinthians 1:5. Jesus was in Heaven clothed with a spiritual body when Paul was writing this epistle, hence He could not literally undergo personal sufferings. But the church is His body in another spiritual sense and is subject to sufferings, and in that manner He may well be said to suffer with the faithful disciples. Besides this, Hebrews 4:15 says that Christ can “be touched with the feelings of our inirmitives,” and in this sense He is also able to suffer with the saints. By the same token, the faithful disciples will share in the triumph of their Master over all trials and hardships experienced for the sake of righteousness.
2 Corinthians 1:6
2 Corinthians 1:6. The afflictions heaped upon Paul in his defence of the Gospel, should be a source of consolation to the Corinthians, in that they would have an encouraging example of saving faith that is put to the test. That is, it will be thus effectual (will have that effect) provided they are willing to withstand that same kind of sufferings if called upon to do so. The assurance that Paul could find consolation in spite of his sufferings, would result in consolation for the Corinthians. This is the same thought that is set forth in 2 Corinthians 1:4.
2 Corinthians 1:7
2 Corinthians 1:7. Paul’s hopefulness in regard to the Corinthian brethren was based on their general attitude toward the Gospel. We shall later learn that they reacted favorably to the first epistle, hence it was reasonable to hope for their continued devotion to the Lord, even though great tribulations might come upon them.
2 Corinthians 1:8
2 Corinthians 1:8. The apostle has been making general references only to his difficulties, but now he makes a more direct mention of them. He names Asia, but the specific place in that district where they occurred was Ephesus, where he “fought with beasts” (1 Corinthians 15:32).
2 Corinthians 1:9
2 Corinthians 1:9. Sentence of death. Paul was so certain that he would die that he resigned himself to his fate. He was enabled to take such an attitude because of this trust in God which raiseth the dead.
2 Corinthians 1:10
2 Corinthians 1:10. The event did not turn out as Paul feared, for God took a hand in it and gave him the victory over the beasts. This gave him renewed faith in the power and goodness of God in delivering him from other conditions that threatened him.
2 Corinthians 1:11
2 Corinthians 1:11. Paul believed in the benefits of prayer and asked the brethren to pray for him, that he might continue to overcome his trials. In that case he would stimulate others to thank God for divine favors bestowed on the apostolic labors.
2 Corinthians 1:12
2 Corinthians 1:12. Among the reasons that would cause Paul to rejoice would be that of a good conscience. Simplicity and sincerity mean virtually the same thing, except Paul modifies the latter with the word godly. A man might be conscientious or honest, and yet not be satisfactory to God. (See Acts 23:1 Acts 26:9; Romans 10:1-2.) Hence the apostle wished that his motives would all be directed by the will of the Lord. The word conversation in the King James Version comes from a number of Greek words, but with the exception of Php 3:20, every instance means “manner of life,” and not merely one’s speech. Paul desired to live properly toward all men in the world, and such a life had been manifested more abundantly toward the Corinthian brethren because of his extended labors among them. (See Acts 18:1-11.)
2 Corinthians 1:13
2 Corinthians 1:13. In Paul’s first epistle to the Corinthians (1 Corinthians 2:1-4), he declared that his oral speech was within the realm of simple language. He here continues that manner in his writing, so the brethren may read with understanding and hence be able to acknowledge the truth conveyed to them.
2 Corinthians 1:14
2 Corinthians 1:14. The reaction of the church to the first epistle shows the brethren had acknowledged its truth in part (that is, as far as the epistle had gone in considering the subjects at hand). The result of this respectful attitude was to be a mutual rejoicing over spiritual advancement. In the day of the Lord Jesus. Most of the harvest to be received from the “sowing to the Spirit” will not be reaped until the day when Jesus comes again.
2 Corinthians 1:15
2 Corinthians 1:15. This confidence refers to the state of cooperation mentioned in the preceding two verses. Second benefit is said with regard for the spiritual gifts that an apostle can bestow on Christians.
2 Corinthians 1:16
2 Corinthians 1:16. Paul’s plans included a visit into Macedonia, another Greek country lying north of that in which Corinth was located. He intended going to Corinth first, then making his journey into Macedonia as a sort of “side trip,” after which he would come back to Corinth, from which place he would expect to be assisted onward toward Judea by the church; but 1 Corinthians 16:5-7 shows he changed his plans.
2 Corinthians 1:17
2 Corinthians 1:17. Did I use lightness? The last word means “fickleness,” and Paul wonders if the Corinthians would accuse him of that when he changed his plans; the form of his question implies a negative answer. Neither does he admit that he was moved by any fleshly interest in what he was doing. Yea yea, nay nay describes a person who is not certain what he wants to do, and the apostle denies being such a person.
2 Corinthians 1:18
2 Corinthians 1:18. As God is true is a phrase used for comparison, meaning that what Paul is about to affirm is just as true as the thought in the italicized phrase. Word . . . not yea and nay. Paul’s preaching was not the wishy-washy kind; when he said “yea” or “nay,” he meant it.
2 Corinthians 1:19
2 Corinthians 1:19. Paul was serving and preaching for the Son of God, and hence he could not consistently manifest a fickle spirit in his preaching. In him was yea. The promises and other statements coming from Jesus were always positive, leaving no room for doubt that He always meant what He said and would make His word good. Silvanus and Timotheus are other forms for Silas and Timothy.
2 Corinthians 1:20
2 Corinthians 1:20. This verse is virtually a repetition of the preceding one, with the added information that Jesus is to be regarded as reliable, because He is working in harmony with the Father. The promises are amen., which means they are backed up by the authority of Heaven, and are all to the glory of God.
2 Corinthians 1:21
2 Corinthians 1:21. Stablisheth denotes to confirm or strengthen a person in his work. Paul gives God the credit for such support Which he and the brethren in Corinth were enjoying in Christ.
2 Corinthians 1:22
2 Corinthians 1:22. Earnest means a pledge or foretaste of a more complete favor yet to come. Such an assurance was bestowed in miraculous measure upon the apostle.
2 Corinthians 1:23
2 Corinthians 1:23. Call God for a record. Paul knew that God was a witness of everything that he or any other man did or thought. He then would certainly not make a statement that was not true. Came not as yet refers to Paul’s change of plans, cdmmented upon at verses 16, 17. By this change, his visit to Corinth was delayed until they had more time to reflect on the epistle that, he had sent to them, which was followed by their correction of many of the evils that were in their practices. By such a reformation, the congregation was “spared” the severe chastisement that he would have thought necessary, had he arrived before they made the corrections.
2 Corinthians 1:24
2 Corinthians 1:24. The severity that is implied in the preceding verse does not mean that the apostle was a tyrant over their faith, but yet he was bound to insist on their adapting their conduct to the will of the Lord however firm it might be.