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2Co_1:3. Ὁ Θεὸς κ . πατ . κ . τ . λ .] God, who is at the same time father of Jesus Christ. See on 1Co_15:24; Rom_15:6. Against the connection of τοῦ κυρίου κ . τ . λ . also with ὁ Θεός (Hofmann), see on Eph_1:3.
ὁ πατὴρ τῶν οἰκτιρμῶν ] àÂáÄé äÇøÇçÂîÄéí , i.e. the Father, whose fatherly frame of mind and disposition is compassionateness,—the compassionate Father ( μάλιστα ἴδιον Θεοῦ καὶ ἐξαίρετον καὶ τῇ φύσει συγκεκληρωμένον , Chrysostom). Comp. on 1Co_2:8 and Eph_1:17. It is the qualitative genitive, such as we find in the language of the Greek poets (Seidl. ad Electr. 651; Herm. ad Viger. p. 890 f.). Rückert (comp. before him Theodoret) takes it as the genitivus effecti: “The Father from whom all compassion comes” (comp. 2Co_13:11; Rom_15:5; Rom_15:13, al.). But, since οἰκτιρμοί (comp. Plato, Polit. p. 305 B) is the subjective compassion (Tittm. Synon. 69 f.), it would have to be explained: “The Father who works in us compassion, sympathy,” and this sense would be altogether unsuitable to the connection. On the contrary, τῶν οἰκτιρμ . is the specific quality of the Father, which dwells in Him just as the Father of Christ, and in consequence of which He is also Θεὸς πάσης παρακλ .; and this genitive is that of the effect which issues from the Merciful One: “The compassionate Father and God who worketh every consolation.” This rendering, differing from that of the first genitive, is demanded by 2Co_1:4 (in opposition to Hofmann); comp. 2Co_7:6; Rom_15:5. As to οἰκτιρμοί , see on Rom_12:1. Observe that the characteristic appellation of God in this passage is an artless outflow of the experience, which was still fresh in the pious heart of the apostle, 2Co_1:8-10.