2 Corinthians 1
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2 Corinthians 1
Paul's Greeting
1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:
Jamieson-Fausset-Brown
INTRODUCTION
The following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15, 16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 24; 6:3-13; 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 15). (4) That he might maintain his apostolic authority and reprove gainsayers.
The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13].
The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Ac 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.
Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8, 9), whether the reference be [Paley] to the tumult at Ephesus (Ac 19:23-41), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Php 4:15, 16. So it is probably used here (2Co 7:5). Alford argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).
The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 5:1-4; 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 32-36). These were the "fightings without," and "fears within" (2Co 7:5, 6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 10:10, 13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18, 19, 22).
CHAPTER 1
2Co 1:1-24. The Heading; Paul's Consolations in Recent Trials in Asia; His Sincerity towards the Corinthians; Explanation of His Not Having Visited Them as He Had Purposed.
1. Timothy our brother--When writing to Timothy himself, he calls him "my son" (1Ti 1:18). Writing of him, "brother," and "my beloved son" (1Co 4:17). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare 2Co 2:12, 13; see on 1Co 16:10, 11).
in all Achaia--comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (Ac 18:12-16), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (1Th 1:8; 2Th 1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also--Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In Ga 1:2 all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."
INTRODUCTION
The following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15, 16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 24; 6:3-13; 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 15). (4) That he might maintain his apostolic authority and reprove gainsayers.
The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13].
The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Ac 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.
Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8, 9), whether the reference be [Paley] to the tumult at Ephesus (Ac 19:23-41), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Php 4:15, 16. So it is probably used here (2Co 7:5). Alford argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).
The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 5:1-4; 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 32-36). These were the "fightings without," and "fears within" (2Co 7:5, 6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 10:10, 13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18, 19, 22).
CHAPTER 1
2Co 1:1-24. The Heading; Paul's Consolations in Recent Trials in Asia; His Sincerity towards the Corinthians; Explanation of His Not Having Visited Them as He Had Purposed.
1. Timothy our brother--When writing to Timothy himself, he calls him "my son" (1Ti 1:18). Writing of him, "brother," and "my beloved son" (1Co 4:17). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare 2Co 2:12, 13; see on 1Co 16:10, 11).
in all Achaia--comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (Ac 18:12-16), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (1Th 1:8; 2Th 1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also--Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In Ga 1:2 all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."
The Pulpit Commentary
By the will of God (see 1Co_1:1). In the face of Judaizing opponents, it was essential that he should vindicate his independent apostolate (Act_26:15-18). And Timothy. Timothy had been absent from St. Paul when he wrote the First Epistle, and Sosthenes had taken his place, whether as amanuensis or merely as a sort of joint authenticator. Our brother; literally, the brother, as in 1Co_1:1. The brotherhood applies both to St. Paul and to the Corinthians; there was a special bond of brotherhood between all members of "the household of faith." The saints. Before the name "Christians" had come into general use, "saints" (Act_9:13) and "brethren" were common designations or' those who were "faithful in Christ Jesus" (Eph_1:1). In all Achaia. In its classical sense Achaia means only the northern strip of the Peloponnesus; as a Roman province the name included both Hellas and the Peloponnesus. Hero St. Paul probably uses it in its narrower sense. The only strictly Achaian Church of which we know is Cenchrea, but doubtless there were little Christian communities along the coasts of the Corinthian gulf. To the Church at Athens St. Paul never directly alludes. This letter was not in any sense an encyclical letter; but even if it were not read in other communities, the Corinthians would convey to them the apostle's greeting.
By the will of God (see 1Co_1:1). In the face of Judaizing opponents, it was essential that he should vindicate his independent apostolate (Act_26:15-18). And Timothy. Timothy had been absent from St. Paul when he wrote the First Epistle, and Sosthenes had taken his place, whether as amanuensis or merely as a sort of joint authenticator. Our brother; literally, the brother, as in 1Co_1:1. The brotherhood applies both to St. Paul and to the Corinthians; there was a special bond of brotherhood between all members of "the household of faith." The saints. Before the name "Christians" had come into general use, "saints" (Act_9:13) and "brethren" were common designations or' those who were "faithful in Christ Jesus" (Eph_1:1). In all Achaia. In its classical sense Achaia means only the northern strip of the Peloponnesus; as a Roman province the name included both Hellas and the Peloponnesus. Hero St. Paul probably uses it in its narrower sense. The only strictly Achaian Church of which we know is Cenchrea, but doubtless there were little Christian communities along the coasts of the Corinthian gulf. To the Church at Athens St. Paul never directly alludes. This letter was not in any sense an encyclical letter; but even if it were not read in other communities, the Corinthians would convey to them the apostle's greeting.
2Grace be to you and peace from God our Father, and from the Lord Jesus Christ.
The Pulpit Commentary
Grace be to you and peace. On this pregnant synthesis of the Greek and Hebrew greetings, see 1Co_1:3; Rom_1:7.
2Co_1:3.
Blessed be God (Eph_1:3). This outburst of thanksgiving was meant to repress the relief brought to the overcharged feelings of the apostle by the arrival of Titus, with news respecting the mixed, but on the whole good, effect produced at Corinth by the severe remarks of his first letter. It is characteristic of the intense and impetuous rush of emotion which we often notice in the letters of St. Paul, that he does not here state the special grounds for this impassioned thanksgiving; he only touches upon it for a moment in 2Co_2:13, and does not pause to state it fully until 2Co_7:5-16. It is further remarkable that in this Epistle almost alone he utters no thanksgiving for the moral growth and holiness of the Church to which he is writing. This may be due to the fact that there was still so much to blame; but it more probably arose from the tumult of feeling which throughout this letter disturbs the regular flow of his thoughts. The ordinary "thanksgiving" for his readers is practically, though indirectly, involved in the gratitude which he expresses to God for the sympathy and communion which exists between himself and the Church of Corinth. Even the Father of our Lord Jesus Christ. The Greek is the same as in Eph_1:3, where, literally rendered, it is, "Blessed be the God and Father." The same phrase is found also in 1Pe_1:3; Co 1Pe_1:3. The meaning is not, "Blessed be the God of our Lord Jesus Christ, and the Father of our Lord Jesus Christ" (although the expression, "the God of our Lord Jesus Christ," occurs in Eph_1:17 : comp. Joh_20:17), but "Blessed be God, who is also the Father of our Lord Jesus Christ," and who is therefore "our Father" by adoption and redemption, as well as our God by creation. The Father of mercies. This corresponds to a Hebrew expression, and means that compassionateness is the most characteristic attribute of God, and emanation from him. He is the Source of all mercy; and mercy
"Is an attribute of God himself."
He is "full of compassion, and gracious, tong-suffering, and plenteous in mercy and truth" (Psa_86:15). "The Law," says the Talmud, "begins and ends with an act of mercy. At its commencement God clothes the naked; at its close be buries the dead" ('Sotah,' f. 14, 1). Thus every chapter but one of the Koran is headed, "In the name of God the Compassionate, the Merciful;" and it is an Eastern expression to say of one that has died that. "he is taken to the mercy of the Merciful." Comp. "Father of glory," Eph_1:17; 1Co_2:8 ("of spirits," Heb_12:9; "of lights," Jas_1:17). The plural, "compassions,'' is perhaps a plural of excellence, "exceeding compassion" (Rom_12:1), and may be influenced by the Hebrew word rachamim, often literally rendered by St. Paul "bowels." The article in the Greek ("the Father of the compassions") specializes the mercy. The God of all comfort. So in 2Co_13:11 God is called "the God of love and peace;" Rom_15:5, "the God of patience and of comfort;" Rom_2:15, "the God of hope." This word "comfort" (unfortunately interchanged with "consolation" in the Authorized Version) and the word "affliction" (varyingly rendered by "trouble" and "tribulation" in the Authorized Version), are the keynotes of this passage; and to some extent of the whole Epistle. St. Paul is haunted as it were and possessed by them. "Comfort," as verb or substantive, occurs ten times in Rom_2:3-7; and "affliction" occurs four times in succession. It is characteristic of St. Paul's style to be thus dominated, as it were, by a single word (comp. notes on 2Co_3:2, 2Co_3:13; 2Co_4:2; see note on 2Co_10:8). The needless variations of the Authorized Version were well intentioned, but 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.
Grace be to you and peace. On this pregnant synthesis of the Greek and Hebrew greetings, see 1Co_1:3; Rom_1:7.
2Co_1:3.
Blessed be God (Eph_1:3). This outburst of thanksgiving was meant to repress the relief brought to the overcharged feelings of the apostle by the arrival of Titus, with news respecting the mixed, but on the whole good, effect produced at Corinth by the severe remarks of his first letter. It is characteristic of the intense and impetuous rush of emotion which we often notice in the letters of St. Paul, that he does not here state the special grounds for this impassioned thanksgiving; he only touches upon it for a moment in 2Co_2:13, and does not pause to state it fully until 2Co_7:5-16. It is further remarkable that in this Epistle almost alone he utters no thanksgiving for the moral growth and holiness of the Church to which he is writing. This may be due to the fact that there was still so much to blame; but it more probably arose from the tumult of feeling which throughout this letter disturbs the regular flow of his thoughts. The ordinary "thanksgiving" for his readers is practically, though indirectly, involved in the gratitude which he expresses to God for the sympathy and communion which exists between himself and the Church of Corinth. Even the Father of our Lord Jesus Christ. The Greek is the same as in Eph_1:3, where, literally rendered, it is, "Blessed be the God and Father." The same phrase is found also in 1Pe_1:3; Co 1Pe_1:3. The meaning is not, "Blessed be the God of our Lord Jesus Christ, and the Father of our Lord Jesus Christ" (although the expression, "the God of our Lord Jesus Christ," occurs in Eph_1:17 : comp. Joh_20:17), but "Blessed be God, who is also the Father of our Lord Jesus Christ," and who is therefore "our Father" by adoption and redemption, as well as our God by creation. The Father of mercies. This corresponds to a Hebrew expression, and means that compassionateness is the most characteristic attribute of God, and emanation from him. He is the Source of all mercy; and mercy
"Is an attribute of God himself."
He is "full of compassion, and gracious, tong-suffering, and plenteous in mercy and truth" (Psa_86:15). "The Law," says the Talmud, "begins and ends with an act of mercy. At its commencement God clothes the naked; at its close be buries the dead" ('Sotah,' f. 14, 1). Thus every chapter but one of the Koran is headed, "In the name of God the Compassionate, the Merciful;" and it is an Eastern expression to say of one that has died that. "he is taken to the mercy of the Merciful." Comp. "Father of glory," Eph_1:17; 1Co_2:8 ("of spirits," Heb_12:9; "of lights," Jas_1:17). The plural, "compassions,'' is perhaps a plural of excellence, "exceeding compassion" (Rom_12:1), and may be influenced by the Hebrew word rachamim, often literally rendered by St. Paul "bowels." The article in the Greek ("the Father of the compassions") specializes the mercy. The God of all comfort. So in 2Co_13:11 God is called "the God of love and peace;" Rom_15:5, "the God of patience and of comfort;" Rom_2:15, "the God of hope." This word "comfort" (unfortunately interchanged with "consolation" in the Authorized Version) and the word "affliction" (varyingly rendered by "trouble" and "tribulation" in the Authorized Version), are the keynotes of this passage; and to some extent of the whole Epistle. St. Paul is haunted as it were and possessed by them. "Comfort," as verb or substantive, occurs ten times in Rom_2:3-7; and "affliction" occurs four times in succession. It is characteristic of St. Paul's style to be thus dominated, as it were, by a single word (comp. notes on 2Co_3:2, 2Co_3:13; 2Co_4:2; see note on 2Co_10:8). The needless variations of the Authorized Version were well intentioned, but 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.
The God of All Comfort
3Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
Jamieson-Fausset-Brown
3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them (2Co 1:15-24).
Father of mercies--that is, the SOURCE of all mercies (compare Jas 1:17; Ro 12:1).
comfort--which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (2Co 1:4-6). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance (Psa 146:3, 5, 8; Jas 5:11).
3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them (2Co 1:15-24).
Father of mercies--that is, the SOURCE of all mercies (compare Jas 1:17; Ro 12:1).
comfort--which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (2Co 1:4-6). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance (Psa 146:3, 5, 8; Jas 5:11).
4Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
Jamieson-Fausset-Brown
4. us--idiomatic for me (1Th 2:18).
that we may ... comfort them which are in any trouble--Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [Calvin]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Is 50:4-6; He 4:15).
4. us--idiomatic for me (1Th 2:18).
that we may ... comfort them which are in any trouble--Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [Calvin]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Is 50:4-6; He 4:15).
The Pulpit Commentary
Who comforteth us. The "us" implies here, not only St. Paul and Timothy, but also the Corinthians, who are one with them in a bond of Christian unity which was hitherto undreamed of, and was a new phenomenon in the world. St. Paul always uses the first person in passages where he is speaking directly of individual feelings and experiences. In other passages he likes to lose himself, as it were, in the Christian community. The delicate play of emotion is often shown by the rapid interchanges of singular and plural (see 2Co_1:13, 2Co_1:15, 2Co_1:17; 2Co_2:1, 2Co_2:11, 2Co_2:14, etc.). The present, "comforteth," expresses a continuous experience, with which the Christians of the first age were most happily familiar (Joh_14:16-18; 2Th_2:16, 2Th_2:17). In all our affliction. The collective experience of affliction is sustained by the collective experience of comfort. That we may be able to comfort. Thus St. Paul takes "a teleological view of sorrow." It is partly designed as a school of sympathy. It is a part of the training of an apostle, just as suffering is essential to one who is to be a sympathetic high priest (Heb_5:1, Heb_5:2). In any trouble. The original more forcibly repeats the words, "in all affliction." Wherewith we ourselves are comforted. By means of the comfort which God gives us, we can, by the aid of blessed experience, communicate comfort to others.
Who comforteth us. The "us" implies here, not only St. Paul and Timothy, but also the Corinthians, who are one with them in a bond of Christian unity which was hitherto undreamed of, and was a new phenomenon in the world. St. Paul always uses the first person in passages where he is speaking directly of individual feelings and experiences. In other passages he likes to lose himself, as it were, in the Christian community. The delicate play of emotion is often shown by the rapid interchanges of singular and plural (see 2Co_1:13, 2Co_1:15, 2Co_1:17; 2Co_2:1, 2Co_2:11, 2Co_2:14, etc.). The present, "comforteth," expresses a continuous experience, with which the Christians of the first age were most happily familiar (Joh_14:16-18; 2Th_2:16, 2Th_2:17). In all our affliction. The collective experience of affliction is sustained by the collective experience of comfort. That we may be able to comfort. Thus St. Paul takes "a teleological view of sorrow." It is partly designed as a school of sympathy. It is a part of the training of an apostle, just as suffering is essential to one who is to be a sympathetic high priest (Heb_5:1, Heb_5:2). In any trouble. The original more forcibly repeats the words, "in all affliction." Wherewith we ourselves are comforted. By means of the comfort which God gives us, we can, by the aid of blessed experience, communicate comfort to others.
5For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
Jamieson-Fausset-Brown
5. sufferings--standing in contrast with "salvation" (2Co 1:6); as "tribulation" (distress of mind), with comfort or "consolation."
of Christ--Compare Col 1:24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Mt 25:40, 45; Ac 9:4; 1Jo 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Ro 8:17; 1Co 4:10); (2) They are borne for His sake; (3) They tend to His glory (Ep 4:1; 1Pe 4:14, 16).
abound in us--Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
5. sufferings--standing in contrast with "salvation" (2Co 1:6); as "tribulation" (distress of mind), with comfort or "consolation."
of Christ--Compare Col 1:24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Mt 25:40, 45; Ac 9:4; 1Jo 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Ro 8:17; 1Co 4:10); (2) They are borne for His sake; (3) They tend to His glory (Ep 4:1; 1Pe 4:14, 16).
abound in us--Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
The Pulpit Commentary
As the sufferings of Christ abound in us; rather, unto us. "The sufferings of Christ" are the sufferings which he endured in the days of his flesh, and they were not exhausted by him, but overflow to us who have to suffer as he suffered, bearing about with us his dying, that we may share his life (2Co_4:10). The idea is, not that he is suffering in us and with us, but that we have "a fellowship in his sufferings" (Php_3:17); Gal_2:20, "I have been crucified with Christ;" Heb_13:13, "Bearing his reproach." Our sufferings are the sufferings of Christ because we suffer as he suffered (1Pe_4:13) and in the same cause. Aboundeth by Christ. If his sufferings, as it were, overflow to us, so too is he the Source of our comfort, in that he sendeth us the Comforter (Joh_14:16-18).
As the sufferings of Christ abound in us; rather, unto us. "The sufferings of Christ" are the sufferings which he endured in the days of his flesh, and they were not exhausted by him, but overflow to us who have to suffer as he suffered, bearing about with us his dying, that we may share his life (2Co_4:10). The idea is, not that he is suffering in us and with us, but that we have "a fellowship in his sufferings" (Php_3:17); Gal_2:20, "I have been crucified with Christ;" Heb_13:13, "Bearing his reproach." Our sufferings are the sufferings of Christ because we suffer as he suffered (1Pe_4:13) and in the same cause. Aboundeth by Christ. If his sufferings, as it were, overflow to us, so too is he the Source of our comfort, in that he sendeth us the Comforter (Joh_14:16-18).
6And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.
Jamieson-Fausset-Brown
6. we ... afflicted ... for your consolation--exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Php 2:26, 27) [Bengel]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (2Co 1:4; 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."
which is effectual--literally, "worketh effectually."
in the enduring, &c.--that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of 2Co 1:7), the clause, "And our hope is steadfast on your behalf."
6. we ... afflicted ... for your consolation--exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Php 2:26, 27) [Bengel]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (2Co 1:4; 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."
which is effectual--literally, "worketh effectually."
in the enduring, &c.--that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of 2Co 1:7), the clause, "And our hope is steadfast on your behalf."
The Pulpit Commentary
And; rather, but. The verse expresses the additional thought that the comfort (i.e. encouragement and strengthening) of the apostle, as well as his affliction, was not only designed for his own spiritual training, but was the source of direct blessing to his converts, because it enabled him, both by example (Php_1:14) and by the lessons of experience, to strengthen others in affliction, and so to further their salvation by teaching them how to endure (Rom_5:1-21 :34). The affliction brings encouragement, and so works endurance in us, and, by our example and teaching, in you.
And; rather, but. The verse expresses the additional thought that the comfort (i.e. encouragement and strengthening) of the apostle, as well as his affliction, was not only designed for his own spiritual training, but was the source of direct blessing to his converts, because it enabled him, both by example (Php_1:14) and by the lessons of experience, to strengthen others in affliction, and so to further their salvation by teaching them how to endure (Rom_5:1-21 :34). The affliction brings encouragement, and so works endurance in us, and, by our example and teaching, in you.
7And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.
Jamieson-Fausset-Brown
7. so shall ye be--rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
7. so shall ye be--rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
The Pulpit Commentary
And our hope of you is steadfast; literally, And our hope is steadfast on your behalf. The variations of text and punctuation in the verse do not materially affect the sense. The meaning is "And I have a sure hope that you will reap the benefits of our common fellowship with Christ in his affliction, and of the comfort which he sends, because I know that you have experienced the sufferings, and am therefore sure that he will send you the strength and the endurance. The close connection of tribulation and Divine encouragement are found also in Mat_5:4; 2Ti_2:12; 1Pe_5:10. The interchange of the two between teacher and taught is part of the true communion of saints (comp. Php_2:26).
And our hope of you is steadfast; literally, And our hope is steadfast on your behalf. The variations of text and punctuation in the verse do not materially affect the sense. The meaning is "And I have a sure hope that you will reap the benefits of our common fellowship with Christ in his affliction, and of the comfort which he sends, because I know that you have experienced the sufferings, and am therefore sure that he will send you the strength and the endurance. The close connection of tribulation and Divine encouragement are found also in Mat_5:4; 2Ti_2:12; 1Pe_5:10. The interchange of the two between teacher and taught is part of the true communion of saints (comp. Php_2:26).
Paul's Sufferings and Deliverance
8For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:
Jamieson-Fausset-Brown
8-9. Referring to the imminent risk of life which he ran in Ephesus (Ac 19:23-41) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (2Co 1:9), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [Paley]. Alford thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (2Co 1:9, 10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (Ac 20:19), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (Ac 19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (1Co 15:32; 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (2Co 11:29; 12:10). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (2Co 1:15-23), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (2Co 11:29), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (2Co 11:22).
above strength--that is, ordinary, natural powers of endurance.
despaired--as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (2Co 4:8).
8-9. Referring to the imminent risk of life which he ran in Ephesus (Ac 19:23-41) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (2Co 1:9), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [Paley]. Alford thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (2Co 1:9, 10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (Ac 20:19), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (Ac 19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (1Co 15:32; 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (2Co 11:29; 12:10). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (2Co 1:15-23), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (2Co 11:29), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (2Co 11:22).
above strength--that is, ordinary, natural powers of endurance.
despaired--as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (2Co 4:8).
The Pulpit Commentary
For we would not, brethren, have you ignorant. This is a favourite phrase with St. Paul (Rom_1:13; Rom_11:25; 1Co_12:1; 1Th_4:13). Of our trouble; rather, about our affliction. He assumes that they are aware what the trouble was, and he does not specially mention it. What he wants them to know is that, by the help of their prayers and sympathy, God had delivered him out of this affliction, crushing as it was. Which came to us in Asia. Most commentators refer this to the tumult at Ephesus (Act_19:1-41.); and since St. Paul's dangers, sicknesses, and troubles are clearly understated throughout the Acts, it is possible that the perils and personal maltreatment which were liable to occur during such a season of excitement may have brought on some violent illness; or, again, be may have suffered from some plots (1Co_16:9, 32; Act_20:19) or shipwreck (2Co_11:25). In Rom_16:4 he alludes again to some extreme peril. But St. Paul seems systematically to have made light of external dangers and sufferings. All his strongest expressions (see Rom_9:1-3, etc.) are reserved for mental anguish and affliction. What he felt most keenly was the pang of lacerated affections. It is, therefore, possible that he is here alluding to the overpowering tumult of feelings which had been aroused by his anxiety as to the reception likely to be accorded to his first letter. To this and the accompanying circumstances he alludes again and again (2Co_2:4, 2Co_2:12; 2Co_7:5, etc.). The sense of "comfort'' resulting from the tidings brought by Titus (2Co_7:6, 2Co_7:7, 2Co_7:13) is as strong as that expressed in these verses, and the allusion to this anguish of heart is specially appropriate here, because he is dwelling on the sympathetic communion between himself and his converts, both in their sorrows and their consolations. That we were pressed cut of measure, above strength; literally, that toe were weighed down exceedingly beyond our power. The trial seemed too heavy for him to bear. The phrase here rendered "out of measure" occurs in 2Co_4:17; Rom_7:13; 1Co_12:31; Gal_1:13; but is only found in this particular group of letters. Insomuch that we despaired even of life. This rendering conveys the meaning. Literally it is, so that we were even in utter perplexity (2Co_4:8) even about life. "I fell into such agony of mind that I hardly hoped to survive." Generally, although he was often in perplexity, he succeeded in resisting despair (2Co_4:8).
For we would not, brethren, have you ignorant. This is a favourite phrase with St. Paul (Rom_1:13; Rom_11:25; 1Co_12:1; 1Th_4:13). Of our trouble; rather, about our affliction. He assumes that they are aware what the trouble was, and he does not specially mention it. What he wants them to know is that, by the help of their prayers and sympathy, God had delivered him out of this affliction, crushing as it was. Which came to us in Asia. Most commentators refer this to the tumult at Ephesus (Act_19:1-41.); and since St. Paul's dangers, sicknesses, and troubles are clearly understated throughout the Acts, it is possible that the perils and personal maltreatment which were liable to occur during such a season of excitement may have brought on some violent illness; or, again, be may have suffered from some plots (1Co_16:9, 32; Act_20:19) or shipwreck (2Co_11:25). In Rom_16:4 he alludes again to some extreme peril. But St. Paul seems systematically to have made light of external dangers and sufferings. All his strongest expressions (see Rom_9:1-3, etc.) are reserved for mental anguish and affliction. What he felt most keenly was the pang of lacerated affections. It is, therefore, possible that he is here alluding to the overpowering tumult of feelings which had been aroused by his anxiety as to the reception likely to be accorded to his first letter. To this and the accompanying circumstances he alludes again and again (2Co_2:4, 2Co_2:12; 2Co_7:5, etc.). The sense of "comfort'' resulting from the tidings brought by Titus (2Co_7:6, 2Co_7:7, 2Co_7:13) is as strong as that expressed in these verses, and the allusion to this anguish of heart is specially appropriate here, because he is dwelling on the sympathetic communion between himself and his converts, both in their sorrows and their consolations. That we were pressed cut of measure, above strength; literally, that toe were weighed down exceedingly beyond our power. The trial seemed too heavy for him to bear. The phrase here rendered "out of measure" occurs in 2Co_4:17; Rom_7:13; 1Co_12:31; Gal_1:13; but is only found in this particular group of letters. Insomuch that we despaired even of life. This rendering conveys the meaning. Literally it is, so that we were even in utter perplexity (2Co_4:8) even about life. "I fell into such agony of mind that I hardly hoped to survive." Generally, although he was often in perplexity, he succeeded in resisting despair (2Co_4:8).
9But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:
The Pulpit Commentary
But; perhaps rather, yea. The word strengthens the phrase, "were in utter perplexity." We had the sentence of death in ourselves. The original is more emphatic, "Ourselves in our own selves we have had." Not only did all the outer world look dark to me, but the answer which my own spirit returned to the question," What will be the end of it all?" was "Death!" and that doom still seems to echo in my spirit. The sentence; rather, the answer. The word is unique in the LXX. and the New Testament. In ourselves. Because I seemed to myself to be beyond all human possibility of deliverance. That we should not trust in ourselves. There was a divinely intended meaning in my despair. It was meant to teach me, not only submission, but absolute trust in God (see Jer_17:5, Jer_17:7). Which raiseth the dead. Being practically dead—utterly crushed with anguish and despairing of deliverance—I learnt by my deliverance to have faith in God as one who can raise men even from the dead.
But; perhaps rather, yea. The word strengthens the phrase, "were in utter perplexity." We had the sentence of death in ourselves. The original is more emphatic, "Ourselves in our own selves we have had." Not only did all the outer world look dark to me, but the answer which my own spirit returned to the question," What will be the end of it all?" was "Death!" and that doom still seems to echo in my spirit. The sentence; rather, the answer. The word is unique in the LXX. and the New Testament. In ourselves. Because I seemed to myself to be beyond all human possibility of deliverance. That we should not trust in ourselves. There was a divinely intended meaning in my despair. It was meant to teach me, not only submission, but absolute trust in God (see Jer_17:5, Jer_17:7). Which raiseth the dead. Being practically dead—utterly crushed with anguish and despairing of deliverance—I learnt by my deliverance to have faith in God as one who can raise men even from the dead.
10Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;
Jamieson-Fausset-Brown
10. doth deliver--The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
10. doth deliver--The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
The Pulpit Commentary
From so great a death. From a state of dejection and despair, which seemed to show death in all its power (see 2Co_4:10-12). And doth deliver. Perhaps a pious marginal gloss which has crept into the text of some manuscripts. We trust; rather, we have set our hope. That. This word is omitted in some good manuscripts, as also are the words, "and doth deliver." He will yet deliver us. This implies either that the perils alluded to were not yet absolutely at an end, or St. Paul s consciousness that many a peril of equal intensity lay before him in the future.
From so great a death. From a state of dejection and despair, which seemed to show death in all its power (see 2Co_4:10-12). And doth deliver. Perhaps a pious marginal gloss which has crept into the text of some manuscripts. We trust; rather, we have set our hope. That. This word is omitted in some good manuscripts, as also are the words, "and doth deliver." He will yet deliver us. This implies either that the perils alluded to were not yet absolutely at an end, or St. Paul s consciousness that many a peril of equal intensity lay before him in the future.
11Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.
Jamieson-Fausset-Brown
11. helping together by prayer for us--rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."
that for the gift, &c.--literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
11. helping together by prayer for us--rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."
that for the gift, &c.--literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
The Pulpit Commentary
Ye also helping together by prayer for us. St. Paul had a deep conviction of the efficacy of intercessory prayer (Rom_15:30, Rom_15:31; Php_1:19; Phm_1:22). By the means of many persons; literally, from many faces. Probably the word prosopon here has its literal meaning. The verse, then, means "that from many faces the gift to us may be thankfully acknowledged by many on our behalf." God, he implies, will be well pleased when he sees the gratitude beaming from the many countenances of those who thank him for his answer to their prayers on his behalf. The word for "gift" is charisma, which means a gift of grace, a gift of the Spirit (1Co_12:4).
Ye also helping together by prayer for us. St. Paul had a deep conviction of the efficacy of intercessory prayer (Rom_15:30, Rom_15:31; Php_1:19; Phm_1:22). By the means of many persons; literally, from many faces. Probably the word prosopon here has its literal meaning. The verse, then, means "that from many faces the gift to us may be thankfully acknowledged by many on our behalf." God, he implies, will be well pleased when he sees the gratitude beaming from the many countenances of those who thank him for his answer to their prayers on his behalf. The word for "gift" is charisma, which means a gift of grace, a gift of the Spirit (1Co_12:4).
Paul's Change of Plans Defended
12For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
Jamieson-Fausset-Brown
12. For--reason why he may confidently look for their prayers for him.
our rejoicing--Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.
in simplicity--Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from Ep 6:5 [Alford]. Some of the oldest manuscripts and versions, however, support it.
godly sincerity--literally, "sincerity of God"; that is, sincerity as in the presence of God (1Co 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (2Co 2:17). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Ro 12:3; 15:15), suggests holy straightforwardness and sincere faithfulness to promises (2Co 1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."
in the world--even in relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward--(2Co 2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.
12. For--reason why he may confidently look for their prayers for him.
our rejoicing--Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.
in simplicity--Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from Ep 6:5 [Alford]. Some of the oldest manuscripts and versions, however, support it.
godly sincerity--literally, "sincerity of God"; that is, sincerity as in the presence of God (1Co 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (2Co 2:17). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Ro 12:3; 15:15), suggests holy straightforwardness and sincere faithfulness to promises (2Co 1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."
in the world--even in relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward--(2Co 2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.
The Pulpit Commentary
Vindication of his right to their sympathy.
For our rejoicing; rather, for our boasting is this. My expression of confidence in your sympathy with me may sound like a boast, but my boast merely accords with the testimony of my conscience that I have been sincere and honest to all, and most of all to you. The testimony of our conscience. To this St. Paul frequently appeals (Act_23:1-35. 1; Act_24:16; Rom_9:1; 1Co_4:4). In simplicity; rather, in holiness. The best reading is ἁγιότητι (א, A, B, C, K), not ἀπλότητι. "Holiness" seems to have been altered to "simplicity," both on dogmatic grounds and because it is a rare word, only occurring in Heb_12:10. And godly sincerity; literally, sincerity of God; i.e. sincerity which is a gift of Divine grace (comp. "peace of God," Php_4:7; "righteousness of God," Rom_1:17). For the word used for "sincerity," see note on 1Co_5:8. Not with fleshly wisdom, but by the grace of God. The preposition in both clauses is "in." The grace of God was the atmosphere which the apostle breathed, the sphere in which he worked. We have had our conversation. We lived and moved. The word "conversation" originally meant "mode of life," and is used to translate both anastrophe and politeuma, which means properly "citizenship." The exclusive modern sense of "conversation" is not earlier than the last century. In the world; i.e. in my general life as regards all men. More abundantly to you-ward. Sincerity, holiness, the signs of the grace of God, were specially shown by the apostle towards the Corinthians, because they were specially needed to guide his relations towards a Church which inspired him with deep affection, but which required special wisdom to guide and govern. The fact that, in spite of all his exceptional care, such bitter taunts could still be levelled at him, shows that he had not been mistaken in supposing that no Church required from him a more anxious watchfulness over all his conduct.
Vindication of his right to their sympathy.
For our rejoicing; rather, for our boasting is this. My expression of confidence in your sympathy with me may sound like a boast, but my boast merely accords with the testimony of my conscience that I have been sincere and honest to all, and most of all to you. The testimony of our conscience. To this St. Paul frequently appeals (Act_23:1-35. 1; Act_24:16; Rom_9:1; 1Co_4:4). In simplicity; rather, in holiness. The best reading is ἁγιότητι (א, A, B, C, K), not ἀπλότητι. "Holiness" seems to have been altered to "simplicity," both on dogmatic grounds and because it is a rare word, only occurring in Heb_12:10. And godly sincerity; literally, sincerity of God; i.e. sincerity which is a gift of Divine grace (comp. "peace of God," Php_4:7; "righteousness of God," Rom_1:17). For the word used for "sincerity," see note on 1Co_5:8. Not with fleshly wisdom, but by the grace of God. The preposition in both clauses is "in." The grace of God was the atmosphere which the apostle breathed, the sphere in which he worked. We have had our conversation. We lived and moved. The word "conversation" originally meant "mode of life," and is used to translate both anastrophe and politeuma, which means properly "citizenship." The exclusive modern sense of "conversation" is not earlier than the last century. In the world; i.e. in my general life as regards all men. More abundantly to you-ward. Sincerity, holiness, the signs of the grace of God, were specially shown by the apostle towards the Corinthians, because they were specially needed to guide his relations towards a Church which inspired him with deep affection, but which required special wisdom to guide and govern. The fact that, in spite of all his exceptional care, such bitter taunts could still be levelled at him, shows that he had not been mistaken in supposing that no Church required from him a more anxious watchfulness over all his conduct.
13For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
Jamieson-Fausset-Brown
13. We write none other things (in this Epistle) than what ye read (in my former Epistle [Bengel]; present, because the Epistle continued still to be read in the Church as an apostolic rule). Conybeare and Howson think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, 1Th 5:27); yea, and what you acknowledge inwardly."
or acknowledge--Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end--of my life. Not excluding reference to the day of the Lord (end of 2Co 1:14; 1Co 4:5).
13. We write none other things (in this Epistle) than what ye read (in my former Epistle [Bengel]; present, because the Epistle continued still to be read in the Church as an apostolic rule). Conybeare and Howson think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, 1Th 5:27); yea, and what you acknowledge inwardly."
or acknowledge--Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end--of my life. Not excluding reference to the day of the Lord (end of 2Co 1:14; 1Co 4:5).
The Pulpit Commentary
For we write none other things unto you, etc. Remarks like these obviously presuppose that the conduct and character of St. Paul had been misrepresented and calumniated. The perpetual recurrence to a strain of self-defence would have been needless if some one—probably Titus—had not told St. Paul that his opponents accused him of insincerity. Here, therefore, he tells them that he is opening out his very heart towards them. What he had to say to them and of them was here set forth without any subterfuges or arrieres pensees. He had nothing esoteric which differed from exoteric teaching. It is a melancholy thought that even such a one as Paul was reduced to the sad necessity of defending himself against such charges as that he intrigued with individual members of his Churches, wrote private letters or sent secret messages which differed in tone from those which were read in the public assembly. Or acknowledge; rather, or even fully know; i.e. from other sources. The paronomasia of the original cannot be preserved in English, but in Latin would be "Quae legitis aut etiam inteltigitis." And I trust… even to the end; rather, but I hope that, even unto the end, ye will fully know—even as ye fully knew us in part—that we are your subject of boast. After telling them that they have in this letter his genuine and inmost thoughts, he adds that "even as some of them (for this seem to be implied by the 'in part') already knew well that the mutual relations between him and them were something wherein to glory, he hopes that they will appreciate this fact, even to the end." He knows that some honour him; he hopes that all will do so; but he can only express this as a hope, for he is aware that there are calumnies abroad respecting him, so that he cannot feel sure of their unbroken allegiance. Such seems to be the meaning; but the state of mind in which St. Paul wrote has evidently troubled his style, and his expressions are less lucid and more difficult to unravel in this Epistle than in any other. To the end. The expression is quite general, like our "to the last." He does not seem definitely to imply either to the end of his life or to the coming of Christ, which they regarded as the end of all things, as in 1Co_1:8; 1Co_15:24; Heb_3:6.
For we write none other things unto you, etc. Remarks like these obviously presuppose that the conduct and character of St. Paul had been misrepresented and calumniated. The perpetual recurrence to a strain of self-defence would have been needless if some one—probably Titus—had not told St. Paul that his opponents accused him of insincerity. Here, therefore, he tells them that he is opening out his very heart towards them. What he had to say to them and of them was here set forth without any subterfuges or arrieres pensees. He had nothing esoteric which differed from exoteric teaching. It is a melancholy thought that even such a one as Paul was reduced to the sad necessity of defending himself against such charges as that he intrigued with individual members of his Churches, wrote private letters or sent secret messages which differed in tone from those which were read in the public assembly. Or acknowledge; rather, or even fully know; i.e. from other sources. The paronomasia of the original cannot be preserved in English, but in Latin would be "Quae legitis aut etiam inteltigitis." And I trust… even to the end; rather, but I hope that, even unto the end, ye will fully know—even as ye fully knew us in part—that we are your subject of boast. After telling them that they have in this letter his genuine and inmost thoughts, he adds that "even as some of them (for this seem to be implied by the 'in part') already knew well that the mutual relations between him and them were something wherein to glory, he hopes that they will appreciate this fact, even to the end." He knows that some honour him; he hopes that all will do so; but he can only express this as a hope, for he is aware that there are calumnies abroad respecting him, so that he cannot feel sure of their unbroken allegiance. Such seems to be the meaning; but the state of mind in which St. Paul wrote has evidently troubled his style, and his expressions are less lucid and more difficult to unravel in this Epistle than in any other. To the end. The expression is quite general, like our "to the last." He does not seem definitely to imply either to the end of his life or to the coming of Christ, which they regarded as the end of all things, as in 1Co_1:8; 1Co_15:24; Heb_3:6.
14As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.
Jamieson-Fausset-Brown
14. in part--In contrast to "even to the end": the testimony of his life was not yet completed [Theophylact and Bengel]. Rather, "in part," that is, some of you, not all [Grotius, Alford]. So in 2Co 2:5; Ro 11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction.
your rejoicing--your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
14. in part--In contrast to "even to the end": the testimony of his life was not yet completed [Theophylact and Bengel]. Rather, "in part," that is, some of you, not all [Grotius, Alford]. So in 2Co 2:5; Ro 11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction.
your rejoicing--your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
The Pulpit Commentary
In part. Not as a whole Church. Some only of the Corinthians had been faithful to his teaching and to himself. (For the phrase, see Rom_11:25; Rom_15:15, Rom_15:24; 1Co_11:18; 1Co_12:27; 1Co_13:9) Rejoicing; rather, ground of boast, as in 2Co_9:3; Rom_4:2, "whereof to glory;" 1Co_5:6. In 1Co_5:12 the substantive means "the act of rejoicing." The word is characteristic of this group of Epistles, in which it occurs forty-six times, Even as ye also are ours. This clause takes away all semblance of self-glorification. In 1Th_2:19, 1Th_2:20 and Php_2:16 he expresses the natural thought that a teacher's converts are, and will be in the last day, his "crown of exultation." Here alone he implies that they may glory in him as he in them. The thought, however, so far frond being egotistical, merely indicates the in. tense intercommunion of sympathy which existed between him and them. He does but place himself on a level with his converts, and imply that they mutually gloried in each other. In the day of the Lord Jesus (see on 1Co_3:13).
In part. Not as a whole Church. Some only of the Corinthians had been faithful to his teaching and to himself. (For the phrase, see Rom_11:25; Rom_15:15, Rom_15:24; 1Co_11:18; 1Co_12:27; 1Co_13:9) Rejoicing; rather, ground of boast, as in 2Co_9:3; Rom_4:2, "whereof to glory;" 1Co_5:6. In 1Co_5:12 the substantive means "the act of rejoicing." The word is characteristic of this group of Epistles, in which it occurs forty-six times, Even as ye also are ours. This clause takes away all semblance of self-glorification. In 1Th_2:19, 1Th_2:20 and Php_2:16 he expresses the natural thought that a teacher's converts are, and will be in the last day, his "crown of exultation." Here alone he implies that they may glory in him as he in them. The thought, however, so far frond being egotistical, merely indicates the in. tense intercommunion of sympathy which existed between him and them. He does but place himself on a level with his converts, and imply that they mutually gloried in each other. In the day of the Lord Jesus (see on 1Co_3:13).
15And in this confidence I was minded to come unto you before, that ye might have a second benefit;
Jamieson-Fausset-Brown
15. in this confidence--of my character for sincerity being "acknowledged" by you (2Co 1:12-14).
was minded--I was intending.
before--"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on 1Co 16:5; also see on 1Co 4:18, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (1Co 4:17) before his writing the first Epistle. Compare Ac 19:21, 22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); Ac 20:1, 2.
that ye might have a second benefit--one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Ro 1:11, 12).
15. in this confidence--of my character for sincerity being "acknowledged" by you (2Co 1:12-14).
was minded--I was intending.
before--"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on 1Co 16:5; also see on 1Co 4:18, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (1Co 4:17) before his writing the first Epistle. Compare Ac 19:21, 22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); Ac 20:1, 2.
that ye might have a second benefit--one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Ro 1:11, 12).
The Pulpit Commentary
His change of purpose in visiting Corinth.
In this confidence. In reliance on the mutual respect and affection which exists between us. I was minded. The stress is partly on the tense: "my original desire was." When speaking of matters purely personal, St. Paul generally reverts to the first person. To come unto you before. I meant to visit you, first on my way to Macedonia, and again on my return from Macedonia, as explained in the next verse. A second benefit; rather, a second grace. There is another reading, χαρὰν, joy, and the word χάρις itself sometimes has this sense (as in Tobit 7:18), but not in the New Testament. Here, again, there is no boastfulness. St. Paul, filled as he was with the power of the Holy Spirit, was able to impart to his converts some spiritual gifts (Rom_1:11), and this was the chief reason why his visits were so eagerly desired, and why his change of plan had caused such bitter disappointment to the Corinthians. The importance of the Church of Corinth, its central position, and its unsettled state made it desirable that he should give them as much as possible of his personal supervision.
His change of purpose in visiting Corinth.
In this confidence. In reliance on the mutual respect and affection which exists between us. I was minded. The stress is partly on the tense: "my original desire was." When speaking of matters purely personal, St. Paul generally reverts to the first person. To come unto you before. I meant to visit you, first on my way to Macedonia, and again on my return from Macedonia, as explained in the next verse. A second benefit; rather, a second grace. There is another reading, χαρὰν, joy, and the word χάρις itself sometimes has this sense (as in Tobit 7:18), but not in the New Testament. Here, again, there is no boastfulness. St. Paul, filled as he was with the power of the Holy Spirit, was able to impart to his converts some spiritual gifts (Rom_1:11), and this was the chief reason why his visits were so eagerly desired, and why his change of plan had caused such bitter disappointment to the Corinthians. The importance of the Church of Corinth, its central position, and its unsettled state made it desirable that he should give them as much as possible of his personal supervision.
16And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.
Jamieson-Fausset-Brown
16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other--perhaps in the lost Epistle (1Co 4:18; 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other--perhaps in the lost Epistle (1Co 4:18; 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
The Pulpit Commentary
To be brought on my way (see note on 1Co_16:6) toward Judaea (1Co_16:4-6).
To be brought on my way (see note on 1Co_16:6) toward Judaea (1Co_16:4-6).
17When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?
Jamieson-Fausset-Brown
17. use lightness--Was I guilty of levity? namely, by promising more than I performed.
or ... according to the flesh, that with me there should be yea, yea ... nay, nay?--The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], (Mt 14:7, 9)? The repetition of the "yea" and "nay" hardly agrees with Alford's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in Mt 5:37; Jas 5:12. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": Bengel's view, therefore, seems preferable.
17. use lightness--Was I guilty of levity? namely, by promising more than I performed.
or ... according to the flesh, that with me there should be yea, yea ... nay, nay?--The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], (Mt 14:7, 9)? The repetition of the "yea" and "nay" hardly agrees with Alford's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in Mt 5:37; Jas 5:12. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": Bengel's view, therefore, seems preferable.
The Pulpit Commentary
When I therefore was thus minded. Without saying in so many words that all this plan was now given up, he proceeds to defend himself against the charges which had been evidently brought against him by his opponents. The Corinthians were aware that he no longer meant to come to them direct from Ephesus. They had certainly been informed of this by Titus, and he had indeed briefly stated it in 1Co_16:5. Their disappointment had led some of them into angry criticisms upon the "indecision" of the apostle, the more so because he had (out of kindness, as he here shows) spared them the pain of expressing his reasons. Did I use lightness? Was this change of plan a sign of "the levity" with which some of you charge me? Or the things that I purpose, do I purpose according to the flesh, etc.? Every phrase in this clause is of ambiguous meaning. For instance, the "or" may imply another charge, namely, that his purposes are carnal, and therefore capricious; or it may be the alternative view of his conduct, stated by way of self-defence—namely, "Does my change of plan imply that I am frivolous? or, on the contrary, are not my plans of necessity mere human plans, and therefore liable to be overruled by God's will?" Thus the meaning of the "or" is doubtful, and also the meaning of" according to the flesh." Generally this phrase is used in a bad sense, as in 2Co_10:2 and Rom_8:1; but it may also be used to mean "in a human way," as in 2Co_5:16. That with me there should be yea yea, and nay nay. There is probably no clause in the New Testament of which the certain sense must be left so indeterminate as this.
(1) The Authorized Version gives one way of taking the clause. The grammar equally admits of the rendering.
(2) That with me the yea should be yea, and the nay nay. Whichever rendering we adept, it may be explained in accordance with the view indicated in the last note. "I was not showing the levity which my opponents speak of, but my purposes are necessarily mere human purposes, and therefore my 'yes' and 'no' can be only 'yes' and 'no' when I make a plan. My 'yes' or 'no' may be overruled by the Spirit (Act_16:7) or even hindered by Satan, and that more than once (1Th_2:18)." "With me," i.e. as far as I am concerned, I can only say "yes" or" no;" but l'homme propose, Dieu dispose. His intended double visit to them was prevented, not by any frivolity of his, but, as he afterwards shows, by their own unfaithfulness and his desire to spare them. There is yet a third way of taking it which involves a different meaning—"In order that with me the 'yea yea ' may be also ' nay nay,'" Am I inconsistent? or, are my purposes merely carnal purposes, in order that my "yes yes" may be, as far as I am concerned, no better than "no no"—like the mere shifting feebleness of an aimless man? A fourth way of taking the clause, adopted by St. Chrysostom and many others, is, "Do I plan after the flesh, i.e. with carnal obstinacy, so that my ' yea' and 'nay' must be carried out at all costs?' This suggestion can hardly be right; for St. Paul was charged, not with obstinacy, but with indecision. The phrases, "yea" and "nay," as mentioned in Mat_5:37 and Jas_5:12, throw no light on the passage, unless indeed some one had misquoted against St. Paul our Lord's words as a reason for adhering inviolably to a plan once formed. Of these various methods I adopt the first, because it seems to be, on the whole, most in accordance with the context. For on that view of the passage he contents himself with the remark that it cannot be inconsistency or levity on his part to alter plans which are liable to all the chance and change of ordinary circumstances; and then tells them that there was one part of his teaching which has nothing to do with mere human weakness, but was God's everlasting , "yes;" after which he explains to them the reason why he decided not to come to them until he had first visited Macedonia, and so to give them one visit, not two.
When I therefore was thus minded. Without saying in so many words that all this plan was now given up, he proceeds to defend himself against the charges which had been evidently brought against him by his opponents. The Corinthians were aware that he no longer meant to come to them direct from Ephesus. They had certainly been informed of this by Titus, and he had indeed briefly stated it in 1Co_16:5. Their disappointment had led some of them into angry criticisms upon the "indecision" of the apostle, the more so because he had (out of kindness, as he here shows) spared them the pain of expressing his reasons. Did I use lightness? Was this change of plan a sign of "the levity" with which some of you charge me? Or the things that I purpose, do I purpose according to the flesh, etc.? Every phrase in this clause is of ambiguous meaning. For instance, the "or" may imply another charge, namely, that his purposes are carnal, and therefore capricious; or it may be the alternative view of his conduct, stated by way of self-defence—namely, "Does my change of plan imply that I am frivolous? or, on the contrary, are not my plans of necessity mere human plans, and therefore liable to be overruled by God's will?" Thus the meaning of the "or" is doubtful, and also the meaning of" according to the flesh." Generally this phrase is used in a bad sense, as in 2Co_10:2 and Rom_8:1; but it may also be used to mean "in a human way," as in 2Co_5:16. That with me there should be yea yea, and nay nay. There is probably no clause in the New Testament of which the certain sense must be left so indeterminate as this.
(1) The Authorized Version gives one way of taking the clause. The grammar equally admits of the rendering.
(2) That with me the yea should be yea, and the nay nay. Whichever rendering we adept, it may be explained in accordance with the view indicated in the last note. "I was not showing the levity which my opponents speak of, but my purposes are necessarily mere human purposes, and therefore my 'yes' and 'no' can be only 'yes' and 'no' when I make a plan. My 'yes' or 'no' may be overruled by the Spirit (Act_16:7) or even hindered by Satan, and that more than once (1Th_2:18)." "With me," i.e. as far as I am concerned, I can only say "yes" or" no;" but l'homme propose, Dieu dispose. His intended double visit to them was prevented, not by any frivolity of his, but, as he afterwards shows, by their own unfaithfulness and his desire to spare them. There is yet a third way of taking it which involves a different meaning—"In order that with me the 'yea yea ' may be also ' nay nay,'" Am I inconsistent? or, are my purposes merely carnal purposes, in order that my "yes yes" may be, as far as I am concerned, no better than "no no"—like the mere shifting feebleness of an aimless man? A fourth way of taking the clause, adopted by St. Chrysostom and many others, is, "Do I plan after the flesh, i.e. with carnal obstinacy, so that my ' yea' and 'nay' must be carried out at all costs?' This suggestion can hardly be right; for St. Paul was charged, not with obstinacy, but with indecision. The phrases, "yea" and "nay," as mentioned in Mat_5:37 and Jas_5:12, throw no light on the passage, unless indeed some one had misquoted against St. Paul our Lord's words as a reason for adhering inviolably to a plan once formed. Of these various methods I adopt the first, because it seems to be, on the whole, most in accordance with the context. For on that view of the passage he contents himself with the remark that it cannot be inconsistency or levity on his part to alter plans which are liable to all the chance and change of ordinary circumstances; and then tells them that there was one part of his teaching which has nothing to do with mere human weakness, but was God's everlasting , "yes;" after which he explains to them the reason why he decided not to come to them until he had first visited Macedonia, and so to give them one visit, not two.
18But as God is true, our word toward you was not yea and nay.
Jamieson-Fausset-Brown
18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in 2Co 1:17, while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).
true--Greek, "faithful" (1Co 1:9).
our word--the doctrine we preach.
was not--The oldest manuscripts read "is not."
yea and nay--that is, inconsistent with itself.
18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in 2Co 1:17, while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).
true--Greek, "faithful" (1Co 1:9).
our word--the doctrine we preach.
was not--The oldest manuscripts read "is not."
yea and nay--that is, inconsistent with itself.
The Pulpit Commentary
But as God is true; rather, but God is faithful, whatever man may be (1Co_1:9; 1Co_10:13; 1Th_5:24; 2Th_3:3; 1Jn_1:9). Our word towards you, etc. The verse should be rendered, But God is faithful, because (faithful herein, that) our preaching to you proved itself to be not yea and may. Whatever you may say of my plans and my conduct, there was one thing which involved an indubitable "yea," namely, my preaching to you. In that, at any rate, there was nothing capricious, nothing variable, nothing vacillating. St. Paul, in a manner characteristic to his moods of deepest emotion, "goes off at a word." The Corinthians talked of his "yea" and "nay" as though one was little better than the other, and neither could be depended on; well, at any rate, one thing, and that the most essential, was as sure as the faithfulness of God.
But as God is true; rather, but God is faithful, whatever man may be (1Co_1:9; 1Co_10:13; 1Th_5:24; 2Th_3:3; 1Jn_1:9). Our word towards you, etc. The verse should be rendered, But God is faithful, because (faithful herein, that) our preaching to you proved itself to be not yea and may. Whatever you may say of my plans and my conduct, there was one thing which involved an indubitable "yea," namely, my preaching to you. In that, at any rate, there was nothing capricious, nothing variable, nothing vacillating. St. Paul, in a manner characteristic to his moods of deepest emotion, "goes off at a word." The Corinthians talked of his "yea" and "nay" as though one was little better than the other, and neither could be depended on; well, at any rate, one thing, and that the most essential, was as sure as the faithfulness of God.
19For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
Jamieson-Fausset-Brown
19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 1Sa 15:29; Mal 3:6).
by me ... Silvanus and Timotheus--The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Ac 15:22; compare 1Pe 5:12).
in him was yea--Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit which He has given (2Co 1:21, 22) and of which miracles were only one, and that a subordinate manifestation.
19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 1Sa 15:29; Mal 3:6).
by me ... Silvanus and Timotheus--The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Ac 15:22; compare 1Pe 5:12).
in him was yea--Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit which He has given (2Co 1:21, 22) and of which miracles were only one, and that a subordinate manifestation.
The Pulpit Commentary
For. This is a proof of what he has just said. His preaching was as firm as a rock; for, tried by time, it had proved itself a changeless" yea," being a preaching of Christ, the same yesterday, today, and forever. By me and Silvanus and Timotheus. They are mentioned because they had been his companions in the first visit to Corinth (Act_18:5), and he wishes to show that his preaching of Christ had never wavered. "Silvanus" (1Th_1:1; 2Th_1:1) is the "Silas" of Act_15:22. He disappears from the New Testament in this verse, unless he be the "Silvanus" of 1Pe_5:12. Was not yea and nay, but in him was yea. "Became not (proved not to be) yes and no (in one breath, as it were, and therefore utterly untrustworthy), but in him there has been a yea." The perfect, "has become," means that in him the everlasting" yes" has proved itself valid, and still continues to be a changeless affirmation (Heb_13:8).
For. This is a proof of what he has just said. His preaching was as firm as a rock; for, tried by time, it had proved itself a changeless" yea," being a preaching of Christ, the same yesterday, today, and forever. By me and Silvanus and Timotheus. They are mentioned because they had been his companions in the first visit to Corinth (Act_18:5), and he wishes to show that his preaching of Christ had never wavered. "Silvanus" (1Th_1:1; 2Th_1:1) is the "Silas" of Act_15:22. He disappears from the New Testament in this verse, unless he be the "Silvanus" of 1Pe_5:12. Was not yea and nay, but in him was yea. "Became not (proved not to be) yes and no (in one breath, as it were, and therefore utterly untrustworthy), but in him there has been a yea." The perfect, "has become," means that in him the everlasting" yes" has proved itself valid, and still continues to be a changeless affirmation (Heb_13:8).
20For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.
Jamieson-Fausset-Brown
20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," 2Co 1:19, that is, inconstancy as to one's word).
and in him Amen--The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (He 6:18; Re 3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
unto the glory of God by us--Greek, "for glory unto God by us" (compare 2Co 4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."
20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," 2Co 1:19, that is, inconstancy as to one's word).
and in him Amen--The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (He 6:18; Re 3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
unto the glory of God by us--Greek, "for glory unto God by us" (compare 2Co 4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."
The Pulpit Commentary
For all the promises of God in him are yea; rather, For so many as be the promises of God, in him is the yea. All the promises of God find in him their unchangeable fulfilment. He was "a minister to confirm the promises" alike to the Jews and the Gentiles (Rom_15:8, Rom_15:9); and "the premise of the eternal inheritance" can only be fulfilled in him (Heb_9:15). And in him Amen. The true reading is," Wherefore by him also is the Amen to God, uttered by us to his glory" (א, A, B, C, F, G, etc.). In Christ is the "yea" of immutable promise and absolute fulfilment; the Church utters the "Amen" of perfect faith and grateful adoration. Here, as in 1Co_14:16, we have a proof of the ancientness of the custom by which the congregation utters the "Amen" at the end of praise and prayer. But as the "yea" is in Christ, so it is only through him that we can receive the grace to utter aright the "Amen" to the glory of God.
For all the promises of God in him are yea; rather, For so many as be the promises of God, in him is the yea. All the promises of God find in him their unchangeable fulfilment. He was "a minister to confirm the promises" alike to the Jews and the Gentiles (Rom_15:8, Rom_15:9); and "the premise of the eternal inheritance" can only be fulfilled in him (Heb_9:15). And in him Amen. The true reading is," Wherefore by him also is the Amen to God, uttered by us to his glory" (א, A, B, C, F, G, etc.). In Christ is the "yea" of immutable promise and absolute fulfilment; the Church utters the "Amen" of perfect faith and grateful adoration. Here, as in 1Co_14:16, we have a proof of the ancientness of the custom by which the congregation utters the "Amen" at the end of praise and prayer. But as the "yea" is in Christ, so it is only through him that we can receive the grace to utter aright the "Amen" to the glory of God.
21Now he which stablisheth us with you in Christ, and hath anointed us, is God;
Jamieson-Fausset-Brown
21. stablisheth us ... in Christ--that is, in the faith of Christ--in believing in Christ.
anointed us--As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (2Co 1:22; 1Jo 2:20, 27). Hence we become "a sweet savor of Christ" (2Co 2:15).
21. stablisheth us ... in Christ--that is, in the faith of Christ--in believing in Christ.
anointed us--As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (2Co 1:22; 1Jo 2:20, 27). Hence we become "a sweet savor of Christ" (2Co 2:15).
The Pulpit Commentary
Now he that stablisheth us. They will have seen, then, that steadfastness not levity, immutability not vacillation, has been the subject of their teaching. Who is the Source of that steadfastness? God, who anointed us and confirmed us, and you with us, into unity with his Anointed. With you. We partake alike of this Christian steadfastness; to impugn mine is to nullify your own. In Christ; rather, into Christ, so as to be one with him. They are already "in Christo;" they would aim more and more to be established "in Christurn." Who anointed us. Every Christian is a king and priest to God, and has received an unction from the Holy One (1Jn_2:20, 1Jn_2:27).
Now he that stablisheth us. They will have seen, then, that steadfastness not levity, immutability not vacillation, has been the subject of their teaching. Who is the Source of that steadfastness? God, who anointed us and confirmed us, and you with us, into unity with his Anointed. With you. We partake alike of this Christian steadfastness; to impugn mine is to nullify your own. In Christ; rather, into Christ, so as to be one with him. They are already "in Christo;" they would aim more and more to be established "in Christurn." Who anointed us. Every Christian is a king and priest to God, and has received an unction from the Holy One (1Jn_2:20, 1Jn_2:27).
22Who hath also sealed us, and given the earnest of the Spirit in our hearts.
Jamieson-Fausset-Brown
22. sealed--A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (2Co 1:21; 1Co 9:2).
the earnest of the Spirit--that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (Ep 1:13, 14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (Ro 8:23). The Spirit is the pledge of the fulfilment of "all the promises" (2Co 1:20).
22. sealed--A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (2Co 1:21; 1Co 9:2).
the earnest of the Spirit--that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (Ep 1:13, 14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (Ro 8:23). The Spirit is the pledge of the fulfilment of "all the promises" (2Co 1:20).
The Pulpit Commentary
Who hath also sealed us. We cannot be deconsecrated, disanointed. Still less can the confirming seal be broken. He continues to dwell on the conception of the unchangeableness of God and of the gospel into which he had been incidentally led by the charge of "lightness." The earnest of the Spirit. The promises which we have received are not mere promises, they are already so far fulfilled to us and in us as to guarantee hereafter their plenary fruition. Just as in money bargains "earnest money," "money on account," is given, in pledge that the whole will be ultimately discharged, so we have "the earnest of the Spirit" (2Co_5:5), "the firstfruits of the Spirit" (Rom_8:23), which are to us "the earnest" or pledge money that we shall hereafter enter upon the purchased possession (Eph_1:13, Eph_1:14). We now see the meaning of the "and." It involves a climax—the promise is much; the unction more; the seal a still further security (Eph_4:30; 2Ti_2:19); but beyond all this we have already a part payment in the indwelling of the Present of God (Rom_5:5; Rom_8:9; Gal_4:6). The word arrabon, rendered "earnest," has an interesting history. It is very ancient, for it is found (נוֹברָעַ) in Gen_38:17, Gen_38:18, and comes from a root meaning "to pledge." It seems to be a Phoenician word, which had been introduced into various languages by the universality of Phoenician commerce. In classical Latin it is shortened into arrha, and it still exists in Italian as aura, in French as arrhes. The equivalent Hebrew figure is "firstfruits" (Rom_8:23).
Who hath also sealed us. We cannot be deconsecrated, disanointed. Still less can the confirming seal be broken. He continues to dwell on the conception of the unchangeableness of God and of the gospel into which he had been incidentally led by the charge of "lightness." The earnest of the Spirit. The promises which we have received are not mere promises, they are already so far fulfilled to us and in us as to guarantee hereafter their plenary fruition. Just as in money bargains "earnest money," "money on account," is given, in pledge that the whole will be ultimately discharged, so we have "the earnest of the Spirit" (2Co_5:5), "the firstfruits of the Spirit" (Rom_8:23), which are to us "the earnest" or pledge money that we shall hereafter enter upon the purchased possession (Eph_1:13, Eph_1:14). We now see the meaning of the "and." It involves a climax—the promise is much; the unction more; the seal a still further security (Eph_4:30; 2Ti_2:19); but beyond all this we have already a part payment in the indwelling of the Present of God (Rom_5:5; Rom_8:9; Gal_4:6). The word arrabon, rendered "earnest," has an interesting history. It is very ancient, for it is found (נוֹברָעַ) in Gen_38:17, Gen_38:18, and comes from a root meaning "to pledge." It seems to be a Phoenician word, which had been introduced into various languages by the universality of Phoenician commerce. In classical Latin it is shortened into arrha, and it still exists in Italian as aura, in French as arrhes. The equivalent Hebrew figure is "firstfruits" (Rom_8:23).
23Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
Jamieson-Fausset-Brown
23. Moreover I--Greek, "But I (for my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (2Co 1:20-22).
call God--the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul--As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).
to spare you--in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet--Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 2Co 10:10, 11, which shows that his detractors represented him as threatening what he had not courage to perform (1Co 4:18, 19).
23. Moreover I--Greek, "But I (for my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (2Co 1:20-22).
call God--the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul--As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).
to spare you--in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet--Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 2Co 10:10, 11, which shows that his detractors represented him as threatening what he had not courage to perform (1Co 4:18, 19).
The Pulpit Commentary
Moreover I call God for a record; rather, But I call God for a witness. At this point, to 2Co_2:4, he enters for the first time on the kindly reasons which had led him to forego his intended earlier visit. He uses a similar adjuration in 2Co_11:31; and although these appeals may be due in part to the emotional fervour of his temperament, yet he would hardly have resorted to them in this self defence, if the calumnies of his enemies had not gained much credence. The French proverb, Qui s'excuse s'accuse, is often grossly abused. The refutation of lies and slanders is often a duty, not because they injure us, but because, by diminishing our usefulness, they may injure others. Upon my soul. Not "to take vengeance on my soul if I lie," but to confirm the appeal of its honesty and integrity. By the use of such "oaths for confirmation," St. Paul, no less than other apostles, shows that he understood our Lord's rule, "Let your communication be, Yea, yea; Nay, nay," as applying to the principle of simple and unvarnished truthfulness of intercourse, which requires no further confirmation; but not as a rigid exclusion of the right to appeal to God in solemn cases and for good reasons. To spare you. This postponement of the intended visit was a sign of forbearance, for which they should have been grateful. After all that he had heard of them, if he had come at all, it could only have been "with a rod" (1Co_4:21). I came not as yet. The rendering is erroneous. It literally means "I no longer came," i.e. I forbore to come as I had intended.
Moreover I call God for a record; rather, But I call God for a witness. At this point, to 2Co_2:4, he enters for the first time on the kindly reasons which had led him to forego his intended earlier visit. He uses a similar adjuration in 2Co_11:31; and although these appeals may be due in part to the emotional fervour of his temperament, yet he would hardly have resorted to them in this self defence, if the calumnies of his enemies had not gained much credence. The French proverb, Qui s'excuse s'accuse, is often grossly abused. The refutation of lies and slanders is often a duty, not because they injure us, but because, by diminishing our usefulness, they may injure others. Upon my soul. Not "to take vengeance on my soul if I lie," but to confirm the appeal of its honesty and integrity. By the use of such "oaths for confirmation," St. Paul, no less than other apostles, shows that he understood our Lord's rule, "Let your communication be, Yea, yea; Nay, nay," as applying to the principle of simple and unvarnished truthfulness of intercourse, which requires no further confirmation; but not as a rigid exclusion of the right to appeal to God in solemn cases and for good reasons. To spare you. This postponement of the intended visit was a sign of forbearance, for which they should have been grateful. After all that he had heard of them, if he had come at all, it could only have been "with a rod" (1Co_4:21). I came not as yet. The rendering is erroneous. It literally means "I no longer came," i.e. I forbore to come as I had intended.
24Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.
Jamieson-Fausset-Brown
24. Not for that--that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Ro 15:13; Php 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of 2Co 1:23. His desire is to cause them not sorrow (2Co 2:1, 2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Ro 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Ro 15:13). I want nothing more, not to lord it over your faith.
24. Not for that--that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Ro 15:13; Php 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of 2Co 1:23. His desire is to cause them not sorrow (2Co 2:1, 2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Ro 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Ro 15:13). I want nothing more, not to lord it over your faith.
The Pulpit Commentary
Not for that we have dominion over your faith. The expression, "to spare you," might have been resented as involving a claim "to lord it over their faith." He had, indeed, authority (1Co_4:21; 2Co_10:6; 2Co_13:2, 2Co_13:10), but it was a purely spiritual authority; it was valid only over those who recognized in him an apostolic commission. St. Peter, no less than St. Paul, discourages the spirit of ecclesiastical tyranny (1Pe_5:3). But are helpers of your joy. We are fellow-helpers of your Christian joy, and therefore I would not come to cause your grief. That was how I desired to spare you. The object of my visits is always "for your furtherance and joy of faith" (Php_1:25). For by faith ye stand. The expression is not a mere general principle, but explains his disclaimer of any desire "to lord it over their faith." As far as their "faith" was concerned, they were not to blame; that remained unshaken, and was independent of any visit or authority of St. Paul. But while "in respect of faith ye stand" (Eph_6:13), there are other points in which you are being shaken, and in dealing with these I should have been obliged to take severe measures, which, if I postponed my visit, would (I hoped) become unnecessary.
Not for that we have dominion over your faith. The expression, "to spare you," might have been resented as involving a claim "to lord it over their faith." He had, indeed, authority (1Co_4:21; 2Co_10:6; 2Co_13:2, 2Co_13:10), but it was a purely spiritual authority; it was valid only over those who recognized in him an apostolic commission. St. Peter, no less than St. Paul, discourages the spirit of ecclesiastical tyranny (1Pe_5:3). But are helpers of your joy. We are fellow-helpers of your Christian joy, and therefore I would not come to cause your grief. That was how I desired to spare you. The object of my visits is always "for your furtherance and joy of faith" (Php_1:25). For by faith ye stand. The expression is not a mere general principle, but explains his disclaimer of any desire "to lord it over their faith." As far as their "faith" was concerned, they were not to blame; that remained unshaken, and was independent of any visit or authority of St. Paul. But while "in respect of faith ye stand" (Eph_6:13), there are other points in which you are being shaken, and in dealing with these I should have been obliged to take severe measures, which, if I postponed my visit, would (I hoped) become unnecessary.
THE HOLY BIBLE
2 Corinthians
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105