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2Co_1:6-7. Δέ ] leading on to the gain, which the two, this affliction and this comforting, bring to the readers.
Be it that we are afflicted, we are afflicted for the sake of YOUR consolation and salvation; it redounds to this, that you are to be comforted and advanced in the attainment of Messianic salvation. In how far? According to Erasmus, Calvin, Estius, Calovius, Wetstein, and many, including Rosenmüller, Flatt, Emmerling, Reiche: through the example of the apostle in his confidence toward God, etc. But the context has as little of this as of what is imported by Billroth and Olshausen: “in so far as I suffer in the service of the gospel, through which comfort and salvation come to you;” so also Hofmann. Rückert, without ground, gives up all attempt at explanation. Paul himself has given the explanation in 2Co_1:4 by εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν κ . τ . λ . Hence the sense of the definition of the aim ὑπὲρ τῆς ὑμῶν παρακλ . κ . σωτ .: “in order that we may be enabled to comfort you, when ye come into affliction, and to further your salvation.” For this end we are put in a position by experience of suffering, as well as by that, which is its other side, by our experience of comfort in the school of suffering ( εἵτε παρακαλούμεθα κ . τ . λ .).
ὑπὲρ τῆς ὑμ . παρακλ . τῆς ἐνεργ . κ . τ . λ .] i.e. in order to be able to give you the comfort, which is efficacious, etc. Paul does not again add κ . σωτηρίας here, because he has still to append to παρακλήσεως a more precise and detailed explanation, after which it was impracticable to bring in καὶ σωτηρίας ; and it could be left out all the more readily, as it did not belong essentially to the representatio.
τῆς ἐνεργουμ . ἐν ὑπομ . κ . τ . λ .] which is efficacious in patient endurance of the same sufferings, which we also suffer. ἐνεργουμ ., as in the whole N. T. (2Co_4:12; Rom_7:5; Gal_5:6; Eph_3:20; Col_1:29; 1Th_2:13; 2Th_2:7; Jam_5:16), is middle, not passive (3 Esdr. 2:20; Polyb. i. 13. 5, ix. 12. 3), as it is here erroneously taken by Oecumenius, Theophylact, Castalio, Piscator, Calvin, Grotius, Estius, and others, including Rosenmüller, Emmerling, Billroth, Rückert, Ewald.[123] For the distinction between active (personal efficacy) and middle in Paul, see Winer, p. 242 [E. T. 273].
ἐν ὑπομονῇ ] denotes that by virtue of providing which the παράκλησις is efficacious. It is therefore the working of the Christian ΠΑΡΆΚΛΗΣΙς , which we experience when Ἡ ΘΛΊΨΙς ὙΠΟΜΟΝῊΝ ΚΑΤΕΡΓΆΖΕΤΑΙ , Rom_5:3.
ΤῶΝ ΑὐΤῶΝ ΠΑΘΗΜΆΤΩΝ , ὯΝ Κ . Τ . Λ .] in so far, namely, as they are likewise sufferings of Christ. The sufferings appointed to the readers are meant, which do not differ in kind from the sufferings of Paul (and Timothy) ( ὧν κ . ἡμεῖς πάσχομεν ). Billroth, Olshausen, Neander understand the sufferings of the apostle himself, in so far as these were jointly felt by all believers as their own in virtue of their fellowship of love with him. Compare Chrysostom on 2Co_1:7, also de Wette, who refers it partly to the foreboding, partly to the sympathetic joint-suffering. But, then, Paul would have been utterly illogical in placing the καί before ἩΜΕῖς ; for it would, in fact, be sufferings which the readers also had suffered (with Paul through their loving sympathy). How erroneous this exposition is, is shown, besides, by 2Co_1:4. It does not appear from this passage, we may add, that at that time the Corinthians had otherwise to endure affliction for the gospel’s sake. Paul has rather in view the case of such affliction occurring in the future, as the following καὶ ἡ ἐλπὶς κ . τ . λ . proves. Comp. on 2Co_13:11.
ΚΑῚ Ἡ ἘΛΠ . ἩΜ . ΒΕΒ . ὙΠ . ὙΜ .] is not to be placed in a parenthesis, with Griesbach and others, since ΕἸΔΌΤΕς is connected not with ΠΆΣΧΟΜΕΝ , but with Ἡ ἘΛΠῚς ἩΜῶΝ . The contents of 2Co_1:6, namely, is not the expression of a present experience undergone by the readers, but the expression of good hope as to the readers for the future, that what is said by εἴτε δὲ θλιβόμεθα … πάσχομεν will be verified in their case in afflictions which would come on them for Christ’s sake, so that they would in that case obtain from the apostle, out of his experience of suffering and consolation, the comfort which through patience is efficacious in such sufferings. Therefore he continues: and our hope is firm on account of you. ὑπὲρ ὑμῶν does not belong either simply to Ἡ ἘΛΠ . ὙΜ ., or simply to ΒΕΒΑΊΑ (Billroth), but to the whole thought of Ἡ ἘΛΠ . ὙΜ . ΒΕΒ . On ὙΠΈΡ , comp. Polyb. xi. 20. 6, xiv. 1. 5, and the contrary expression ΦΟΒΕῖΣΘΑΙ ὙΠΈΡ ΤΙΝΟς , propter aliquem in metu esse.
εἰδότες ] refers, according to a common anacolouthon, to Ἡ ἘΛΠῚς ἩΜ ., in which ἩΜΕῖς is the logical subject.[124] See Stall-baum, ad Apol. p. 21 C, Phaedr. p. 241 D, Phaedo, p. 81 A; Fritzsche, Dissert. II. p. 49. Comp. on Eph_4:2; Col_2:2. It introduces the certainty on which rests the hope just expressed: for we know that you, as you are sharers of the sufferings, are sharers also of the consolation. To have a share in the sufferings, and also in the consolation, to be excepted neither from the one nor from the other, is the appointed lot of the Christian. Paul knows this in regard to his readers, and he grounds on it the firm hope for them, that if they shall have their share in bearing sufferings, they will in that case not lack the effectual consolation; to impart which consolation he is himself qualified (2Co_1:4) and destined (2Co_1:6) by his own experience of suffering and consolation. Accordingly, κοινωνοὶ κ . τ . λ . is contextually not to be explained of an ideal, sympathetic communion, and that in the sufferings and consolation of Paul ( ὥσπερ γὰρ τὰ παθήματα τὰ ἡμέτερα ὑμέτερα εἶναι νομίζετε , οὕτω καὶ τὴν παράκλησιν τὴν ἡμετέραν ὑμετέραν , Chrysostom. Comp. Theodoret, Grotius, Billroth, Olshausen, and others), but τὰ παθήματα and ἡ παράκλησις are to be taken generically. In both kinds of experience the Christian has a share; he must suffer; but he is not excluded from the consolation, on the contrary, he partakes also in it.
[123] The passive interpretation would be necessary with the reading of Lachmann, since salvation is the goal of the state of grace, and hence is wrought (Php_2:12-13; Mat_10:22; Jam_1:12); but nowhere is it conceived and represented as working in patience, and the like. This tells against that reading.
[124] With Lachmann’s reading it is referred by Reiche and Ewald to the Corinthians ( ὑμῶν ); since you know, etc.