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2Co_1:1-2
HOMILETICAL AND PRACTICAL
(See below)
INTRODUCTION
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2. Thanks for Divine consolations under his tribulations; the blessings conferred upon him thereby for the better discharge of his official duties, and the fellowship between him and his readers (2Co_1:3-11)
2Co_1:3 a. Blessed be the God and Father of our Lord Jesus Christ.—The meaning of the word Blessed ( åὐëïãçôüò ) is not: God is worthy of praise, with ἐóôßí understood, but: Blessed or Praised be God, with åἵç understood. The word is not unfrequently used in the Sept. as a rendering for áָּøåּêְ . The God and Father signifies, He who is both God and Father (1Co_15:24). Ôï ͂ õ êõñßïõ ἡìῶí , etc., is governed by ðáôῆñ alone, although in other passages the dependence of Christ the Lord upon ὁ èåüò is obviously expressed (Comp. Eph_1:17; Joh_20:17).—In addition to the more general idea in ὁ èåüò (the God), the Apostle wished to remind them, as in Eph_1:3, and Rom_15:6, of the more special source of that fellowship which exists between God and believers (2Co_5:2). Neander: “It is quite in accordance with Paul’s usual manner to express, first God’s general relation to the religious spirit by the name of ὁ èåüò , and then the special relation in which God stands to the Christian by the phrase, The Father of our Lord.” This is followed by a more detailed specification of what God had done, and what he had himself experienced: the Father of mercies, and the God of all comfort (2Co_1:3 b). These genitives ( ôῶí ïἰêô . and ðÜóçò ðáñáê .) intimate that God was the source from which both the mercies and every comfort must proceed, or, more probably, we have in ïἰêôéñìῶí (as in Rom_12:1, where the word is equivalent to øַäֲîéí ) the genitive of the attribute, as in êýñéïò ôῆò äüîçò (1Co_2:8), equivalent to ὁ ðáôὴñ ïἰêôßñìùí , and in ðÜóçò ðáñáêëÞóåùò the genitive of the effect. From the mercies proceeds the comfort, inasmuch as he becomes, of course, the God of all comfort by being the Father of mercies.—In such a connection (comp. 2Co_5:4) ðáñÜêëçóéò signifies that kind, tranquilizing, animating encouragement one needs in the midst of sufferings (comp. the use of ðáñáêáëå ͂ éí in Isa_40:1, as the rendering of ðִäַí , and also in 2Co_7:6).—This consolation was procured by the Holy Spirit’s influence upon the heart by means of the word of God, special providences (deliverances, etc.) and human ministrations (comp. 2Co_7:6).—[We here meet with an application to God in general of the idea of the ðáñÜêëçóéò , which in John’s writings is commonly ascribed to Christ and to the Holy Spirit. The whole work of the Paraclete or Comforter (Consoler) is accomplished by an application of the entire work and consequences of redemption to the believer. Comp. Stanley; also Wordsworth on Jno. xiv. 16; and Braun on 1 Jno. ii. 1; Hare on the Comforter]. Its extent and copiousness is expressed by ðÜóçò all), since it is thus related to all kinds and degrees of trouble (2Co_5:4). What he here ascribes to God in general he asserts in 2Co_5:4, that he and his fellow-laborers had enjoyed not only at special seasons, but at all times. Who is comforting us in all our afflictions (2Co_1:4 a). The present who is comforting implies especially that these consolations were repeated and continued without interruption. In ἡìᾶò he referred more particularly to himself, but not to the exclusion of his companions in labor and suffering, and certainly he meant more than would have been implied by the use of the first person singular (comp. Meyer and de Wette). The preposition ἐðß introduces either the things by means of which (= ἐí ), or (better), those with respect to which he was consoled [Jelf. Gr. Gram. § 634, 1 a]. Afflictions of every kind, and as a whole (comp. èëῖøò in 1Co_7:28), are included under the phrase, in all our afflictions. He thus recognizes what had been the divine aim in conducting him through such an experience. As he had been made to feel his need of divine consolations, so the enjoyment of those consolations was of great benefit to him; that we may be able to comfort those who are in any affliction by the comfort wherewith we ourselves are comforted by God (2Co_1:4 b).—The idea is not merely that others would be encouraged by the example of patience and constancy which those divine consolations had enabled him to present, but rather that his experience had qualified him to assist those who were in any kind of trouble, by imparting to them the same consolations. He could now point them to the answers which his own prayers had received, to the rational foundation of a Christian’s confidence and hopes, and to the promises and tender assurances God had given to His people. Neander: “There was, in fact, no way of making a deeper impression upon others than by testifying to them in this manner what he had realized in his actual experience.” In ἡò we have a remarkable instance of relative attraction, the irregularity of which can be obviated only by referring to the construction of ðáñáêáëåῖí ðáñÜêëῃóéí (see Winer’s Idioms, §14, 1, p. 136). We have a similar instance in Eph_4:1 (and 2Co_1:7, according to the readings of Lachm. and Griesb.).
2Co_1:5. For as the sufferings of Christ abound toward us, even so through Christ our consolation also abounds.—A reason is here assigned for what had been asserted in the preceding verse ( ïôé being equivalent to ãÜñ ). But to what part of 2Co_5:4 does this reason refer? Osiander regards it as an explanation of the way in which it is said in the final sentence that he had been qualified to console others in their sufferings. But no reference is made to this until the sixth verse. The true answer probably is, that the Apostle is here endeavoring to place in a clearer light the main thought which he had brought out in 2Co_5:4 with respect to his experience of divine consolation, and which he had expressed in the two phrases, who is comforting, and where with we are comforted by God, and that thus he was naturally led back to the thanksgiving he had offered in the third verse. He describes the degree of consolation as commensurate with the distress. The distress itself he proceeds more particularly to characterize as the sufferings of Christ. This expression may mean sufferings endured either for Christ’s sake, or by Christ Himself, or by Christ in His members. The words themselves will hardly bear the first of these interpretations: the idea conveyed in the third is not very clearly consistent with the doctrine of the New Testament; and we may regard the second as essentially correct. Those sufferings of Christ which are shared by His servants, and in which they may have fellowship with Him (Php_3:10; Col_1:24, etc.; Mat_20:22; Heb_13:13; 1Pe_4:13), are such as they endure while struggling with the world and its rulers, and such as are inflicted on them for the cause of God (for righteousness’ sake). “Whoever suffers such things endures the same kind of evils with those which Christ underwent” (Meyer). The idea of these sufferings of Christ is further extended by Neander: “We must concede that all those sufferings which the believer endures in the spirit of Christ, of whatever nature they may be, may very properly be looked upon as a part of his following of Christ.”—To these sufferings the consolation through Christ is said to correspond. Those who enter into the fellowship of Christ’s sufferings will experience His sympathy, and through this a degree of consolation proportioned to their sufferings. Such as suffer with Christ (Rom_8:17), will receive divine consolation through Christ. Both are said to overflow ( ðåñéóóåýåé ), to be always realized in abundance. This, however, does not imply that the measure of these sufferings was greater than that which Christ endured (analogous to the “greater works” mentioned in Joh_14:12). The depth and delicacy of the Apostle’s piety are admirably exhibited in his mention of divine consolations, at the same time and with an equal degree of prominence. Comp. Bengel: [“The words and their order are sweetly interchanged: ðáèÞìáôá · ðáñÜêëçóéò , sufferings; consolation—the former are numerous; the latter is but one, and yet exceeds the former. In this very Epistle, as compared with the former, is shed forth a far greater amount of consolation for the Corinthians, and of course the whole inner man was more perfectly renewed, and increased more and more”].
2Co_1:6 a. But whether we are afflicted, it is for your comfort and salvation, or whether we are comforted it is for your comfort;—The Apostle now proceeds to apply what he had just said to those whom he was addressing. His afflictions and his consolations would be alike productive of good in their behalf. In the two inferential or minor propositions of the sixth verse, the verb of the preceding sentence must be supplied, or briefly: “this was,” etc. ÕðÝñ , has here the sense of: for the advantage, for the interest, in behalf of, of any one—which is effectual in the enduring of the same sufferings which we also suffer (2Co_1:6 b.).—Irrespective of the different readings of this passage, we may at once mention as settled points: 1. That ôῆò ἐíåñãïõìÝíçò (which are effectual) is to be construed, as in every other part of Paul’s writings, as an active and not a passive participle (comp. Rom_7:5; Gal_5:6; Eph_3:20; Col_1:29; 1Th_2:13; 2Th_2:7). 2. That åἰäüôåò (knowing) refers to the knowledge which Paul, not the Corinthians, possessed. 3. That ôῶí áὐôùí (the same) does not imply that their sufferings were literally the same, as if he were speaking merely of their sympathy; for êáὶ ἡìåῖò (we also) would be directly opposed to such an interpretation, and ἐí ὑðïìïíῇ (in the enduring) would hardly seem appropriate to it. The words imply simply that their sufferings were of a kind similar to the sufferings of Christ (2Co_5:5). If we receive the strongly attested reading which Lachmann and Tischendorf have preferred, and especially if we construe ôῆò ἐíåñãïõìÝíçò with a passive signification, the participial sentence will present us with the explanatory definition of the minor term of the previous proposition which is so much needed, and without which that proposition seems rather strange and indeterminate with respect to the part of 2Co_5:4 to which it should be applied. In this case also åἰäüôåò is connected very appropriately, and without an anacoluthon with the ðáñáêáëïýìåèá of 2Co_5:4 which is to be supplied before åἰäüôåò here; and finally, the several members of the sentence appear to possess a more perfect congruity, inasmuch as the first acquires a more extensive definition by means of ôῆò ἐíåñãïõìÝíçò , etc., and the second by means of åἰäüôåò , etc. These advantages, however, are to some extent only apparent; since the connection of åἰäüôåò with ðáñáêáëïõìåèá cannot be logically justified (since it could be followed only by ὅôé ). On the other hand, its connection with êáὶ ἡ ἐëðßò ἡìῶí âåâáßá would be grammatically natural (comp. Meyer) and logically correct. For the ἐëðßò refers here not to its ultimate object, i. e., the eternal glory, but to the more immediate consolation which he anticipated, when they should enter upon the same kind of sufferings with those he was enduring, and which he was assured they would endure with ὑðïìïíῇ , i. e., with steadfastness and perseverance (comp. Rom_5:3).—By accepting the reading which Bengel, Griesbach and Meyer have defended, and which is sustained by equally strong documentary and more probable internal evidence, we should have in ôῆò ὑðὲñ ôῆò ὑìῶí ðáñáêëÞóåùò êáὶ óùôçñßáò , a resumption of the subject of the design of his afflictions in 2Co_5:4 ( åἰò ôὸ äßùáóè ., etc., i. e.), “that we may be instrumental in promoting your consolation and salvation.” The reference here would therefore be to the Apostle’s instrumentality in this respect, and to his qualification therefor by an experience of suffering. Certainly such a view has more in its favor than that which maintains that Paul’s afflictions were beneficial only to the degree in which they promoted the cause of that Gospel on which their whole consolation and salvation depended. The meaning might possibly be that the Apostle’s afflictions were of advantage to the Corinthians, on the ground that they made a profitable use of them, inasmuch as they might be encouraged and strengthened, by his example of faith and steadfastness, to persevere like him unto final salvation. Or, with still greater simplicity, we may suppose that the Corinthians would be sustained under their afflictions, for the Gospel’s sake, by seeing that their spiritual father had endured similar afflictions; and hence by seeing that these were so far from indicating that God was displeased with them, they rather implied that they were truly the Lord’s servants, and belonged to Him whom the world hated. This last, we believe, will be found the most correct interpretation of this passage. That which was so effectual for their consolation was equally effectual for their salvation, inasmuch as it strengthened them for that endurance to which the promise of salvation was annexed (Mat_24:18; comp. Jam_1:12). In the second member of the sentence êáὶ óùôçñßáò does not probably belong to the original text. Were it genuine we should be thereby informed that this salvation also was, when the Apostle wrote, working in the endurance of sufferings, because the hope of salvation gave them power to persevere under them. We may explain it is for your comfort—either by a reference to 2Co_1:4, and making it allude to the consoling influence of the Apostle, or by giving it a meaning like that of the first member of the sentence, viz., that the Corinthians were sustained and encouraged, in the midst of their sufferings, by seeing how the Apostle was comforted under similar sufferings.—In the sentence: And our hope of you is steadfast, the words, of you belong not exclusively either to the subject or to the predicate, but to both of them. In 2Co_1:7 the word partakers must imply not merely a sympathy with, but an actual participation in, the outward (objective) sufferings. It relates however not to Christ (as in Php_3:10) nor to believers in general, but as the connection shows, to the Apostle himself. They were his companions, not only in suffering, but in consolation. Neander: “If the Apostle is here speaking of what is essential to Christian fellowship, he could hardly have presumed, that the great body of the congregation were in the exercise of it; but he must have spoken of what ought to be, and of what he would fain hope was, the fact, rather than of what he knew to be a reality.”
2Co_1:8-11. Particular peril through which he had passed.—The Apostle had spoken in the previous verses of his trials and consolations only in general terms; he now proceeds to give them some details ( ãὰñ ) with reference to his most recent, experience. [Stanley: “The moment he begins to address the Corinthians (directly), two feelings arise in his mind, and cross each other in almost equal proportions. The first is an overwhelming sense of gratitude for his deliverance from his distress; and the second is the keen sense which breathes through both the Epistles, but especially through the Second, of his unity of heart and soul with his Corinthian converts. This identity of feeling between the Apostle and them, must be borne in mind throughout. It accounts for a large portion of the peculiarities of the Apostle’s style; the double self which creates as it wore a double current of feeling and thought, now taking the form of passionate sympathy, now of anxiety, now of caution and prudence; the plural number which he employs in this Epistle even more frequently than elsewhere for himself, as if including his readers also.”] For we would not have you ignorant: comp. on 1Co_10:1; as in 2Th_2:1, ὑðÝñ has here the sense of: concerning, or with respect to. The more fluent ðåñß was substituted as a correction at an early period and is found even in A. C. D. [Sinait.] et al. The particular affliction which the Apostle had in view, cannot now be determined. The context (2Co_1:4 f.) is decidedly against any reference of these words to some severe sickness (Ruckert, Bisping, [Alford, Stanley]). The tumult raised by Demetrius at Ephesus produced no immediate danger to his person, inasmuch as he was persuaded by his friends not to appear in public (Act_19:30). We are informed of no serious disturbances before or after that event. The general expression, in Asia (1Co_16:19), seems to favor a reference to some incident in another place. The most probable suggestion is that he was alluding to the efforts of his many adversaries to lay wait for and ensnare him (1Co_16:9). The details had probably been made known to the Corinthians by oral accounts (through Titus). The point on which he here insists, and which he presents in strong terms, is the greatness of his affliction. The essential idea is contained in the phrase, we were pressed out of measure beyond strength. The word âáñåῖóèáé includes within its meaning the feeling of oppression and distress produced by any kind of affliction and persecution (comp. 2Co_11:26). The specifications contained in the expressions, out of measure, and beyond strength, may either be coördinated so that the first of them shall present the objective side of the affair, i. e., the exceedingly great load which weighs one down out of all measure; and the latter the subjective side, i. e., that which surpasses all his power of endurance; or the first of these may be taken as a more particular definition either of ὑðὲñ äýíáìéí , as is intimated by the position of the phrase before ἐâáñÞèçìåí in some copies (according to Lachmann’s reading, sustained by A. B. C. [Sinait] et al.), or of ἐâáñÞèçìåí ὑðὲñ äὐíáìéí , as certainly deserves the preference if the words be arranged according to the well sustained ordinary reading. The omission of the conjunction (asyndeton) is no argument against the coördination of the phrases, for we may (with Osiander) regard the second as a climactic expression, q. d., “an exceedingly great burden, yea, surpassing all my power of endurance.” Such an expression would not necessarily be in conflict with 1Co_10:13 (comp. 2Co_12:9). In saying: despaired of life, the Apostle meant that he was completely at his wits’ end, and that he saw no way by which his life could be saved. It is only in another and an absolute sense that he denies, in 2Co_4:8, that he was ever in despair. He intensifies the same idea in 2Co_1:9, in a positive form and in an independent sentence. Ἀëëὰ indicates a negative: not only saw we no method by which our lives could be saved, but we had in our own hearts the conviction that we had been condemned to death; i. e., we were satisfied that the time had come when we were to die. Ἀðüêñéìá is not precisely equivalent to êáôÜêñéìá (a sentence of death), but it signifies an authoritative sentence, a decree, or an answer [the substance of the decision, the øῆöïí (Chrys.) the vote or judgment which our affairs spoke forth]. To the question whether we should escape death, we could ourselves return nothing but a negative answer. The idea expressed in áὐôïὶ ἐí ἑáõôï ͂ éò is: no way of escape seemed open to us with our lives, for we had adjudged our own selves to death, and we were sure that nothing but death awaited us. Ôïῦ èáíÜôïõ denotes the object of the ἀðüêñéìá . [The historical perfect ἑó÷Þêáìåí instead of the aorist ἔó÷ïìåí , indicates, the continuance of the feeling: “We have had” this consciousness, and have it still, as a permanent state of mind comp. Wordsworth.] It is not precisely said in any part of the context, that this was a divine sentence; and yet the whole state of mind and the distinct expectation of death is probably so far to be referred to God, that it was the special design of God to produce the confidence mentioned in the next clause:—that we should not trust in men, &c.—The consciousness of perfect helplessness, and of an entire surrender to the power of death, took away every motive or trace of confidence in himself, in his own power or skill, and prepared him to throw himself exclusively upon the God who raiseth the dead.—The raising of the dead is here spoken of, because it is one of the highest exhibitions of divine power, and because it was something perpetually accomplished and characteristic of God, and not merely something to be done in future (comp. Rom_4:17). And yet the literal and general resurrection may have been indefinitely before the Apostle’s mind, as the model and pledge of a temporal deliverance from certain death (Osiander, Meyer). Such an epithet also very well corresponds with the subject on which he was about to discourse.—Who delivered us from so great a death (2Co_1:10).—The Apostle appeals to his own actual experience to prove that such a confidence was well grounded, and that God had been such a deliverer to him. Ôçëéêïýôïò primarily signifies: so old or so young, and then: so great. [By its lengthened form it seems, as it were, to picture forth the continuity and accumulation of the extreme perils. Osiander.]. He conceived of himself as in such danger, that he was completely embraced by a deadly power, whose violence and terror is indicated by such a word. The reference is back to 2Co_1:9. In ῥýåóèáé ἐê he describes his forcible rescue from this power as if from the wrath of death. Êáὶ ῥýåôáé implies by its present form that the machinations of his enemies had not. yet ceased, and he implies that he expected similar perils in his future course; but from them all he was firmly convinced that God would continue to deliver him:—in whom also we trust ( ἠëðßêáìåí 1Co_15:19; Joh_5:45), that He will yet deliver us.—The perils here alluded to were similar to those recorded in Act_20:3. The enemies who thus pursued him with their wiles were the Asiatic Jews, [whose influence and hatred against him as the greatest enemy of their national customs, extended even to Macedonia (comp. Meyer)], and never ceased until they had nearly accomplished their purpose at Jerusalem (Act_21:27 ff).—For the sake of the great work he had been sent to accomplish, he was anxious to be delivered from these evils; and though he never shrunk from any peril he considered necessary to be encountered, he made use of every possible precaution to secure his safety (Act_20:3; Act_21:13). As in another Epistle he earnestly pleads with the Roman Christians that they would intercede in his behalf, with reference probably to these same perils; so in this place he exhibits his confidence in the intercessions of his Corinthian brethren (2Co_1:11).—Ye also helping together by prayer for us.—His hope of future deliverance was intimately connected with the assurance that they would coöperate with him and with others in prayer for that object. This may not have been precisely the sole condition on which he expected divine assistance, and yet he seems to have regarded it as the medium through which a real assistance might be expected (comp. Php_1:19; Rom_15:30 ff). He had no doubt that God would be pleased with, and answer those intercessions, which were offered under a divine influence with faith and love. The óýí has reference to an association in prayer, either with himself or with others in his behalf. The latter view is favored by the êáὶ , (also) and is probably the correct one, since the relation to the Apostle is pointed out rather by ὑðὲñ ἡìῶí , which cannot be drawn into connection with äåÞóåé by a hyperbaton without a needless harshness of construction. [Chrysostom: “He neither ascribes the whole of the good work to them, lest he should lift them up, nor yet deprives them of all share in it, that he might encourage them and animate their zeal, and bring them together one to another.”]
Having thus given prominence to this aspect of the fellowship between him and the Corinthians, he now directs their attention to the ultimate design of God in delivering him by such means:—that thanks may be given, &c.—The ÷Üñéóìá , the deliverance so graciously bestowed by God, ought to be followed by thanksgiving. Åὐ÷áñéóôçèῇ may indeed be translated: to get thanks (comp. Passow and de Wette). With ôὸ åἰò ἡìᾶò , (in the sense of: what is for our part), corresponds ὑðὲñ ἡìῶí . for our sake, or for our good, inasmuch as the payment of a debt of gratitude will result in further benefits. But what would then be the sense of ἐê ðïëëῶí ðñïóþðùí and äéὰ ðïëëῶí ? Do both of them refer to persons, or is the second to be taken as a neuter in the sense of: prolixe, with many words? This last would seem very feeble and unsuitable to the intimate relation of the one phrase to the other. But neither can ἐê ðïëëῶí ðñïóþðùí signify: from many considerations, nor in many respects. There remain, however, several ways in which the words may be connected: 1. Ἐê ðïëëῶí ðñïóþðùí may be joined with ôὸ — ÷Üñéóìá , under the supposition of a hyperbaton equivalent to ôὸ ἐê , and äéὰ ðïëëῶí may be joined with åὐ÷áñéóôçèῇ [q. d. that for the gift bestowed upon us by many persons, thanks may be rendered through many on our behalf]. In this case, äéὰ would not have precisely the same meaning as ὑðü , but those rendering thanks would be looked upon as representatives or organs of the Apostle.—Osiander. 2. Ἐê ðïëëῶí ðñïóþðùí may be joined with åὐ ÷áñéóôçèῇ and äéὰ ðïëëῶí with ÷Üñéóìὰ [q. d. that for the gift bestowed upon us through many, thanks may be rendered by many persons on our behalf]. In this case the want of the article ( ôὸ äéὰ ) would certainly be remarkable, but would not be inconsistent with the analogy of other places. 3. Both may be connected with åὐñ÷áñéóôçèῇ , but in different relations. The same persons may be understood as referred to in both phrases, but in ἐê ðïëëῶí ðñïóþðῶí they are regarded as the persons from whom the thanksgiving proceeds, and in äéἁ ðïëëῶí they are spoken of as the medium or occasion for the thanksgiving, because the deliverance had been effected through their intercessions (Meyer), [q. d. that for the gift bestowed upon us, thanks may be rendered through many, by many persons on our behalf]. If we adopt this last interpretation, it cannot but seem desirable, that at least a êáὶ had been thrown in before äéὰ ðïëëῶí , for without it the whole expression appears too elliptical and unmeaning. On the whole we prefer the second method, which connects äéὰ ðïëëῶí with ôὸ ÷Üñéóìá even without the article, to the always harsh hyperbaton which the first method renders necessary. According to later usage, ðñüóùðïí had the sense of: person; properly, the man, quatenus aliquam personam obtinet. Here it means: qui partes ôùí åὐ ÷áñéóôïýíôùí agunt (Meyer). [The delicacy and beauty of the prominent and related phrases: ἐê ðïëëῶí , and äéἁ ðïëëῶí , åἰò ἡìᾶò , and ὑðὲñ ἡìῶí , ÷Üñéóìá and åὐ ÷áñéóôçèῇ , should not be overlooked (Osiander). On all these deliverances and thanksgivings the Apostle says he had set and was setting his hope ( ἠëðßêáìåí , the perfect expressing the continuance and permanence of the ἐëðßò , and åἰò marking the direction of the hope, with perhaps some faint (locative) notion of union or communion with the object of it). Ellicott on 1Ti_4:10.]
There is a wonderful power in this fellowship. It is not merely the highest realization and brightest exhibition of God’s great scheme of mercy, but it glorifies his power by binding heaven and earth in one great communion. Whatever sufferings are encountered within the Christian fold, they must necessarily tend to the common welfare. Mighty results, too, will be accomplished in answer to their united prayers, yea, these do for them “exceeding abundantly, above all that they can ask or think.” They may, while in the flesh, be not unfrequently weighed down by infirmities, be misunderstood by one another, and have grounds for mutual offence, but as long as this threefold chain maintains its power, all real discord must finally be removed and all things must work together for their good.
Melancthon, 2Co_1:3-4 : Three things make a theologian: oratio, meditatio, tentatio.
Starke, 2Co_1:3, (Spener): The holiest part of divine worship is praise; and every Christian should have his heart so pervaded by recollections of God’s merciful dealings, that his mouth shall be always pouring forth ascriptions of praise. Our heavenly Father has shown himself the God of all consolation by making all consolation possible through his Son, and by sending forth the Holy Spirit as a Comforter, to offer us and bestow upon us Christ’s infinite righteousness.—God is not only merciful, but “the Father of mercies,” yea, mercy itself. Where, then, but in him can we find the best consolation when we are disappointed and in trouble? Never, then, should we be at a loss where to find true rest and all-sufficient consolations.—He has a comfort for every one of our numerous afflictions, and he only demands that we should appreciate the riches of his mercy, and freely use it for our consolation.
2Co_1:4 : It has always been a part of the mystery of the cross to which man’s reason never gets reconciled, that God’s people should be harmless, and yet suffer persecution; and that they should do good, and yet suffer evil. But true light from above enables us to see that from the nature of things it could not be otherwise, and that the members must inevitably share the lot of the great Head.—We should never be satisfied with a personal experience of support under trials. The cross was laid upon us, that we might learn also to sympathize with others, and show others by our example where to find the surest support in seasons of calamity. We should, therefore, observe what affords us consolation under our varied crosses, and carefully preserve it as we would a thoroughly tried medicine; for a time may come when we shall need it not only for ourselves, but for others (Luk_22:32).—Though God is the original and proper Source of consolation, and tenderly sympathizes with his people, as a mother with her child (Isa_66:13), he frequently makes use of human instruments, especially faithful preachers and experienced Christians, for the comfort of such as are in distress.—A good shepherd can receive nothing which he will not turn to the advantage of his flock.—The truest kind of consolation is that which not only sustains, but sanctifies the sufferer, and fills his heart and mouth with praise (Psa_119:32).
2Co_1:5 : It is in itself a great consolation to know that our sufferings, are Christ’s sufferings, and that he regards as his own whatever befalls his members.—Our cup of anguish is never more overflowing than our cup of consolation; for by a proper use of the means of grace our sufferings become proportionally tokens of our adoption and of our everlasting life (Rom_8:16 f. Php_1:19).
2Co_1:6-7 : When called to suffer severely, be comforted; for if you will look at those godly men who in ancient times were thrown into the furnace of tribulation, you will find that they were abundantly refreshed from above. Doubt not that the Lord will, in like manner, comfort and relieve you! If He counts us worthy to suffer for Christ’s sake, and enables us to obey Him and to be patient, we may be sure that He will sustain us and keep us unto the end. When we feel the burden pressing, relief is surely coming.
2Co_1:8-9 : Hedinger: God often allows his people to suffer, but only to inflame and stimulate their faith and prayers. He lets them sink where no human arm can reach them, that when they are delivered they may praise Him and not themselves.—He who gives a great blessing may reasonably be relied upon for a smaller: if God has promised to raise the dead, we may surely trust Him in any temporal calamity (Isa_59:1).
2Co_1:10-11 : If we have twice and thrice been in trouble and found deliverance, let us take heart and courage for the future; for the same God yet lives, and will not leave us (1Sa_17:37; Deu_7:18 f.; Job_5:19). He has, however, determined that his help shall be given in answer to prayer and intercession; not merely that we may learn our helplessness and dependence upon Him, but that our faith and love may be exercised, and we may be constrained to praise Him (Psa_50:15).—If we have known and sympathized with those who are in danger and distress, and have heartily interceded with God for them, we shall more heartily render thanks for their deliverance when our intercessions have been graciously answered.
Berl. Bible, 2Co_1:3 : To know God as the God of the afflicted is called knowing him truly. Such a name is appropriate to him in relation to such beings as ourselves, and he must bear it unless he is ashamed to be called our God. Great will be the joy of those who know Him in this character. Whoever has learned to praise Him has an all-sufficient treasure, and no one knows Him as he is revealed in his word, who has not learned to receive Him in the midst of distresses and temptations. These are the best laboratories in which God can dispense his grace, and even those who are without will soon experience the benefit of the new power with which we shall address them.
2Co_1:5 : Who would shrink from suffering, if he knew the proportionate comfort with which it is accompanied, and which he must lose, if he should be excused from bearing the cross? Alas! no wonder that so few ever taste the sweetness of the cross when so few know what it is to have the mind of Christ! If we have no consolation, we naturally struggle against our afflictions, but, until we are quiet and poor in spirit, how can we hear the inward voice of the Comforter ?
2Co_1:6-7. It is no small consolation to know that we share in the sufferings which come upon even the most approved of Christ’s members (1Pe_5:9; Rev_1:9).—Heavenly consolations abound to those whose consciences are thoroughly awakened, who hunger and thirst after them, and who have been emptied of the world.
2Co_1:8-9 : The Lord sometimes allows his people to be so overwhelmed with sorrows, that created strength is completely overcome, and even those who have borne their burdens with vigor despair even of life; and yet so great are divine consolations that the cross loses all its heaviness, and divine strength is manifested in their weakness. Even the best of them are allowed to experience such trials inasmuch as these spring not from defect in purpose, but from infirmity of nature, that they may learn to build their hopes on God alone. When they have made shipwreck of all things, they are compelled to cling to Him as their last anchor, and to fix their thoughts upon no less a power, even in Him, than that which raises the dead.
2Co_1:10-11 : As we successively enter upon our seasons of trial, we may say to one another, “It is my turn to-day; tomorrow it will be yours.” We should therefore pray one for another.—“Here is the faith and patience of the saints.” In such a community of loving fellowship, when any member receives a blessing, there are many to lift up their faces in thanksgiving; for every gift is common to them all.—Unbelief beholds only the divine curse upon every one who bears a cross, but true faith says of them, “It is well; it is well!”
Rieger, 2Co_1:3 ff.: The names of God, as they are revealed in the Scriptures, are each an impregnable fortress, where we may always reverently and confidently find refuge. The highest glories of the Deity become a comfort to us when they are brought down to our lowliness.—Our great High Priest was tempted in all points as we are, that he might have a true sympathy with his people. We need not think it strange, therefore, that every one ordained to the evangelical priesthood should be conducted through every variety of condition, that he may have a fellow feeling for every class of his fellow men. Those only can impart comfort who are experienced in the ways of God, are familiar with the word of God, and are zealous for the honor of God. All others are sure to miss those very consolations which are most sustaining to those whom God’s sword has pierced.
2Co_1:5 : Troubles for Christ’s sake and for the gospel’s sake are Christ’s own sufferings. Our Lord looks upon them as inflicted upon his own person, and as likening us to Himself.
2Co_1:6-7 : To share in a brother’s suffering, brings us nearer to his heart, than any external intercourse.
2Co_1:8-9 : We often flatter ourselves that we or others are of importance, and we promise ourselves and undertake much in reliance upon our strength, but when we begin to despair of life, all such flowerets and blossoms will fall away, and nothing will remain for us but the main trunk of a solid confidence in the living God. This will at such times only grow stronger, and we shall feel that it is all we need.
2Co_1:10-11 : Many a path which begins in suffering and weeping terminates in thanksgivings and praises. The Lord grant us many such experiences, and if our way has already been darkened by sorrows, may its end be brightened with praises and everlasting life!
Heubner, 2Co_1:3 : The God of the Bible is one who sympathizes as a father with his children, especially with those who are struggling with difficulties; and never will he allow them to want ample resources for consolation and strength. He will, however, convince them that he is the source of their truest life, and that every thing else is an illusion, and will leave us in a deeper night.
2Co_1:4 : Of all persons in the world, the minister of Christ should know what true consolation and a cheerful spirit is. Only those who have comfort can impart it. A theologus non tentatus, a minister without an experience of personal trials in religion, lacks an important qualification for his work. The more affliction, the more power he has; and the moment he enters the furnace of affliction, he has a virtual announcement from the Lord, that some great work is before him, and that God is preparing him for higher usefulness. The soldier who is allowed to remain continually around the camp-fire will never learn true bravery.
2Co_1:6-7 : A minister’s afflictions deepen the impression of his discourses. The admonitions of a veteran general have a power which no young captain can ever have.
W. F. Besser, 2Co_1:3-4 : The fruit of praise which is borne by our troubles is always sweet. Then, when the Redeemed of the Lord are comforted, they praise the Lord for his goodness, etc. Psa_107:8; Psa_107:15; Psa_107:21; Psa_107:31. Our merciful God and Father in Christ reserves his choicest comforts for his afflicted children, that with the tenderness of a mother (Isa_66:13) he may cause them to persevere under every sorrow and conflict with sin and Satan, and, finally, that he may redeem them from the affliction itself.
2Co_1:5 : The unity between Christ and his members is so perfect that the Apostle gives the name of Christ to the whole Church (1Co_12:12). The Church’s sufferings, then, are Christ’s in a double sense; for not only does it actually suffer as its Lord’s bride and companion, in opposition to a Christ-hating world (Rom_8:17; Gal_6:17; Php_3:10), but Christ accepts of those sufferings as if they were literally his own. Many, indeed, experience distress and calamity who know nothing of Christian suffering, and of course nothing of Christian consolation, but the truly believing heart knows how to rejoice in the Lord when all human consolation and joy are impossible (Php_4:4).
2Co_1:6 : The fires of persecution which the devil kindles can never consume the church, but only confirm its faith and patience. God’s people have a common partnership both in consolations and sufferings, and in the Scriptures, as Hunnius says, they have a great storehouse of comfort, as they read how apostles and prophets found comfort for themselves, and learned how to comfort their companions in tribulation.
2Co_1:9 : The true end of faith is unwavering confidence in God, and when she has her own way all self-confidence must be renounced.—God’s almighty power and cordial love of life is shown in his raising even the dead to life (Rom_4:17; Heb_11:17). He will of course deliver his people when he pleases from death.
2Co_1:11 : The Spirit freely helpeth our infirmities when we pray, and especially when in the spirit of our common priesthood (Mat_18:19) we intercede unitedly for those who particularly entreat us to plead for them.—So precious a thing is thanksgiving, and especially united thanksgiving, that the Apostle makes the ultimate object of God in granting our prayers to be the obtaining of our thanks.
[In this whole passage we have, I. A Christian’s afflictions.—These may be 1. very severe, “above measure” (2Co_1:8), a “sentence of death” (2Co_1:9), and “so great a death” (2Co_1:10). 2. They are always under divine allotment, (“that we should not trust, ” etc., 2Co_1:9). II. Their beneficial uses, as a school of experience, for promoting, 1. Comfort. This is, from God as their proper source (2Co_1:3), proportioned to the affliction (2Co_1:5) and to increase our usefulness (2Co_1:4; 2Co_1:6); 2. Confidence, by throwing us upon our consciences (2Co_1:12), by driving us from ourselves to the living God (2Co_1:9), by imparting hope for the future (2Co_1:10), and by strengthening our hopes for others (2Co_1:7); 3. Sympathy inasmuch as they open our hearts to our brethren (2Co_1:8), lead all to prayer and thanksgiving for one another (2Co_1:11) and to mutual joy in the day of the Lord Jesus. Comp. F. W. Robertson’s Lectt. on Corr. Lect. xxxiv.]
Footnotes:
2Co_1:1.—The collocation of the words: Ἰçóïῦ ÷ñéó&