1aPaul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
2Co 1:1 a "Paul" Saul of Tarsus is first called Paul in Act 13:9 . It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 1:3 ? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. his physical stature, the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonika called Paul and Thekla
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 ). Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this rationale is somewhat unlikely (cf. 2Co 11:5 ; 2Co 12:11 ; 2 Cor. 15:10).
▣ "an apostle" This is a common Greek word for "send" (i.e., apostellô). See Special Topic at 1Co 4:9 . This term has several theological usages.
1. The rabbis used it as one called and sent as an official representative of another, something like our English "ambassador" (cf. 2Co 5:20 ).
2. The Gospels often use this term of Jesus being sent by the Father (cf. Mat 10:40 ; Mat 15:24 ; Mar 9:37 ; Luk 9:48 ). In John the term takes on Messianic overtones (cf. Joh 4:34 ; Joh 5:24 ; Joh 5:30 ; Joh 5:36-38 ; Joh 6:29 ; Joh 6:38-40 ; Joh 6:57 ; Joh 7:29 ; Joh 8:42 ; Joh 10:36 ; Joh 11:42 ; Joh 17:3 ; Joh 17:8 ; Joh 17:18 ; Joh 17:21 ; Joh 17:23 ; Joh 17:25 ; Joh 20:21 ). It is used of Jesus sending believers (cf. Joh 17:18 ; Joh 20:21 ).
3. The NT used it for disciples.
a. the original Twelve who were an inner circle of disciples (cf. Luk 6:13 ; Act 1:21-22 )
b. a special group of Apostolic helpers and co-workers
(1) Barnabas (cf. Act 14:4 ; Act 14:14 )
(2) Andronicus and Junias (KJV, Junia, cf. Rom 16:7 )
(3) Apollos (cf. 1Co 4:6-9 )
(4) James, the Lord's brother (cf. Gal 1:19 )
(5) Silvanus and Timothy (cf. 1Th 2:6 )
(6) possibly Titus (cf. 2Co 8:23 )
(7) possibly Epaphroditus (cf. Php 2:25 )
c. an ongoing gift in the church (cf. 1Co 12:28-29 ; Eph 4:11 )
4. Paul uses the noun as a title for himself in most of his letters as a way of asserting his God-given call and authority as Christ's representative (cf. Rom 1:1 ; 1Co 1:1 ; 2Co 1:1 ; Gal 1:1 ; Eph 1:1 ; Col 1:1 ; 1Ti 1:1 ; 2Ti 1:1 ; Tit 1:1 ).
▣ "Christ" This is the Greek equivalent of the Hebrew term messiah (see Special Topic at 1Co 1:23 ), which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb 1:2-3 ).
▣ "Jesus" The Hebrew name meant "YHWH saves" or "YHWH brings salvation." This name was revealed to his parents by an angel (cf. Mat 1:21 ). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
The Greek manuscripts are divided as to the order of these terms.
1. Jesus Christ, A, D, G, K, L (Peshitta, KJV, NKJV)
2. Christ Jesus, P46, א, B, M, P (NASB, NRSV, TEV, NJB, NIV)
There seems to be no theological significance to the order. See SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html> at 1Co 2:8 .
▣ "by the will of God" This same introductory phrase is used in 1Co 1:1 ; 2Co 1:1 ; Eph 1:1 ; Col 1:1 and 2Ti 1:1 . Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Act 9:1-22 ; Act 23:3-16 ; Act 26:9-18 ). Paul often asserted his God-given authority and calling to affirm his writings as being uniquely from God (i.e., inspired, cf. 2Ti 3:16 ; 1Co 2:9-13 ; 1Th 2:13 ).
▣ "Timothy our brother" In 1Co 1:1 "Sosthenes" is mentioned; here Timothy is named, possibly as co-worker, co-author, or scribe. Also it is possible that Paul mentioned Timothy because this church was so unresponsive to him when he delivered Paul's letter of 1 Corinthians to them.
SPECIAL TOPIC: TIMOTHY <http://www.freebiblecommentary.org/special_topics/timothy.html>
NASB (UPDATED) TEXT: 2Co 1:2 2Grace to you and peace from God our Father and the Lord Jesus Christ.
2Co 1:2 "Grace to you and peace from God" The traditional opening of Hellenistic letters was "greetings" (cf. Act 23:26 ; Jas 1:1 ), not "grace." Paul made a word play from "chairein" to "charis," which made it uniquely Christian (cf. 1Th 1:1 ; Gal 1:3 ). Some assert that "peace" reflects a Hebrew term "shalom" (see Special Topic at 1Co 1:3 ). It is possible that Paul knew this combination of terms from the Aaronic blessing of Num 6:24-26 . Most Hellenistic letters and NT epistles begin with a prayer of thanksgiving, but because of the problems between Paul and this congregation, the opening prayer of thanksgiving is directed toward God (cf. 2Co 1:3-7 ).
▣ "from God our Father" This puts the emphasis on intimate family interpersonal relationships (cf. Mat 6:9 ). In the OT God is the father of Israel (cf. Isa 64:8 ; Hosea 1-3; Hosea 1:1 ). Because God is personal the best metaphors to describe His relationship with other members of the Trinity and His people are Jewish family terms. As the Father relates to Jesus in an analogous way, He relates to believers. See Special Topic: The Fatherhood of God at 1Co 1:3 .
Both "grace" and "peace" come from the Father and the Son. The Father and Jesus are linked grammatically as one unit (i.e., one preposition, but two objects). This is a common way for NT authors to assert Jesus' deity (cf. 1Th 1:1 ; 1Th 3:11 ; 2Th 1:2 ; 2Th 1:12 ; 2Th 2:16 ).
▣ "and the Lord Jesus Christ" These terms are part of the fuller title "the Lord Jesus Christ" (cf. 2Co 1:2-3 ; 2Co 1:7-10 ). These three (cf. 2Co 1:2-3 ; 2Co 1:7-10 ) titles all have individual significance.
1. "Christ" is the Greek translation of the Hebrew Messiah (i.e., an Anointed One). It asserts Jesus' OT title as YHWH's promised One sent to set up the new age of righteousness.
2. "Jesus" is the name given to the baby in Bethlehem by the angel (cf. Mat 1:21 ). It is made up of two Hebrew nouns: "YHWH," the covenant name for deity, and "salvation" (i.e., hosea). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (ex. Mat 1:16 ; Mat 1:25 ; Mat 2:1 ; Mat 3:13 ; Mat 3:15-16 ).
3. "Lord" (used in 2Co 1:1 in KJV) is the translation of the Hebrew term adon, which meant "owner, husband, master, or lord." The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father.
NASB (UPDATED) TEXT: 2Co 1:3-7 3Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. 5For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ. 6But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer; 7and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort.
2Co 1:3 "Blessed" We get the English word "eulogy" from this Greek word. This term (following the Septuagint) is always used of humans blessing God (cf. Luk 1:68 ). In Mar 14:61 is a periphrasis for the name of God (i.e., "the Blessed One"). Paul uses the term for the Father in Rom 1:25 ; Rom 9:5 ; 2Co 1:3 ; 2Co 11:31 ; and Eph 1:3 .
▣ "the God" This prayer of praise, 2Co 1:3-11 , describes God in three ways.
1. He is the Father of Jesus
2. He is the Father of all mercy
3. He is the God of all comfort
The usual Greek letter form was a prayer of thanksgiving for the recipients of the letter, but in this letter the prayer of thanksgiving was directed to God.
YHWH as the Father of Yeshua (i.e., Hebrew for Jesus), is known only by revelation. No argument from philosophical necessity or design could ever give this relational theology. Be careful of "proofs" for God that are logic-based instead of Scripture based, but they do help many people who refuse to accept Scripture as truth. See Elton Trueblood, The Logic of Belief.
▣ "the Father of mercies" There are three Greek terms which are related to "mercy" or "compassion."
1. eleos, usually referring to feelings of mercy or piety (cf. 2Co 4:1 ; Rom 9:15 , which is a quote from Exo 33:19 )
2. splanchna, which refers to the supposed physical location of compassion or mercy in the lower viscera (cf. Php 2:1 ; Col 3:12 )
3. oiktirmos, to feel or express a sense of mercy or compassion at another's condition (cf. 2Co 1:3-6 ; Rom 12:1 )
This term characterizes God's actions and feelings toward fallen humanity. This is our great hope-the unchanging mercy and grace of God.
The NT often uses "Father" plus a genitive to describe deity.
1. Father of mercies (cf. 2Co 1:3 )
2. Father of glory Eph 1:17 (cf. Act 7:2 ; 1Co 2:8 )
3. Father of all (cf. Eph 4:6 )
4. Father of spirits (cf. Heb 12:9 ; Rev 22:6 )
5. Father of light (cf. Jas 1:17 )
6. again and again in Paul's writings, "the Father of our Lord Jesus Christ"
2Co 1:4-11 "comfort" This term, paraklçsis, in its different forms, is used ten times in 2Co 1:3-11 . It is the key term throughout the entire passage and also in chapters 1-9, where it is used twenty-five times. The word means "to call alongside." It was often used in a judicial sense of an advocate who rendered legal aid, comfort, and guidance.
In this context it is used in the sense of encouragement and consolation. A related term, paraklçtos, is used of the Holy Spirit in Joh 14:16 ; Joh 14:26 ; Joh 15:26 ; Joh 16:7 ; and of Jesus in 1Jn 2:1 . In this context it is used of the Father.
The verb form of parakaleô is used in several senses.
1. the Septuagint
a. exhort, Deu 3:28 b. comfort, Gen 24:67 ; Gen 37:35 ; Psa 119:50 (in a Messianic sense; Isa 40:1 ; Isa 49:13 ; Isa 51:3 ; Isa 61:2 )
c. have compassion, Deu 32:36 ; Jdg 2:18 ; Psa 135:14 d. console, Isa 35:4 e. call, Exo 15:13 2. Paul's writings to Corinth
2Co 1:4 "so that we will be able to comfort those who are in any affliction" There are two reasons stated in this context why Christians suffer: (1) so they can comfort others, 2Co 1:4 and (2) to keep us from depending on ourselves, 2Co 1:9 . Believers live in a fallen world. Bad things happen; some are statistical, some are personal evil, but all can be used (not sent, but allowed) by God for our maturity and ministry (cf. Rom 8:28-29 ). See John W. Wenham, The Goodness of God
The term, affliction, (i.e., thlipsis), etymologically meant "to squeeze or crush" (i.e., like processing grapes or crushing wheat to make flour), but came to be used figuratively for physical (cf. 2Co 1:6 ) or emotional (cf. 2Co 2:4 ; 2Co 11:28 ) trauma (cf. 2Co 4:8 ; 2Co 7:5 ).
Just a brief personal comment. It is so difficult in this book to know who Paul refers to by the plural pronouns, "we," "us," and "our." It can refer to (1) himself alone; (2) him and his mission team; (3) him and the other Apostles; or (4) all believers. Only context can determine and sometimes it is ambiguous.
SPECIAL TOPIC: TRIBULATION <http://www.freebiblecommentary.org/special_topics/tribulation.html>
2Co 1:5 "the sufferings of Christ are ours in abundance" The Greek term pathçma is used here of Christ's sufferings (cf. Luk 22:15 ) and in 2Co 1:6-7 of believers' suffering. Paul uses a different word for the mission team's sufferings/afflictions (thlipsis) in 2Co 1:4 .
Paul mentions believers as co-sufferers with Christ several times (cf. 2Co 4:10-11 ; Rom 8:17 ; Php 3:10 ; Col 1:24 ). As we share His death and resurrection, so too, we share His suffering and persecution. The concept of the suffering Christian is often spoken of (cf. Act 14:22 ; Rom 5:3-4 ; Rom 8:17 ; Gal 6:17 ; Php 1:29 ; Php 3:10 ; Col 1:24 ; 1Th 3:3-4 ; 2Ti 3:12 ; Heb 13:13 ; Jas 1:1-4 ; 1Pe 2:19-23 ; 1Pe 3:14 ; 1Pe 4:12-19 ). This is the norm for all Christians. This subject seems to be a unifying theme of 2 Corinthians. Christ's sufficiency is also abundant and running over! Yes, believers will suffer in a fallen world for being Christian, but our God will supply our every need, physically, emotionally, and spiritually through Christ. Christ's death and resurrection are not only for heaven, but for now also!
▣ "abundance" Paul's literary style in 2 Corinthians can be illustrated by his use of "abundance."
1. perissos, over and above (cf. 2Co 2:7 ; 2Co 9:1 )
When it comes to what God in Christ has done for believers, it is always "superabundant," "extravagant," "above and beyond"! See full note at 2Co 2:7 .
2Co 1:6 "if. . .if" These are two first class conditional sentences. In this fallen world Christian leaders will be afflicted, but this provides a wealth of help and salvation to those who hear. Suffering has a divine purpose (cf. 2Co 1:7 ).
▣ "it is for your comfort and salvation" Because comfort is linked to salvation, it seems that this is following the OT sense of the term, sosô, which means physical deliverance (cf. Mat 9:22 ; Mar 6:56 ; Jas 5:20 ).
There are several Greek manuscript variants connected to 2Co 1:6-7 . The most obvious reason is that the word "comfort" (paraklçseôs) in 2Co 1:6 a is confused with the very same form in 6b, which the intervening text left out. With the omission, other words are added by scribes to make the text understandable.
▣ "patient enduring" In the Septuagint this term was used of hope or expectation (cf. Jer 14:8 ; Jer 17:13 ; Jer 50:7 ). In Paul's writings it implies an "active, steadfast, voluntary endurance," which is only produced by the sufferings caused by the gospel: being believed, being lived, and being proclaimed. There is an association in Paul's writings between "hope" (cf. 2Co 1:7 ) and "patient endurance" (cf. Rom 5:3-5 ; Rom 8:25 ; Rom 15:4-5 ; and 1Th 1:3 ; 1Ti 6:11 ).
2Co 1:7 As believers share persecutions, as Jesus did, they also share God's comfort, as Jesus did.
Paul's hope for them was:
NASB "firmly grounded"
NKJV "steadfast"
NRSV "unshaken"
TEV "never shaken"
NJB "secure"
This is the same term (bebaios) used in 1Co 1:8 and 2Co 1:21 .
SPECIAL TOPIC: GUARANTEE <http://www.freebiblecommentary.org/special_topics/guarantee.html>
NASB (UPDATED) TEXT: 2Co 1:8-11 8For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life; 9indeed, we had the sentence of death within ourselves so that we would not trust in ourselves, but in God who raises the dead; 10who delivered us from so great a peril of death, and will deliver us, He on whom we have set our hope. And He will yet deliver us, 11you also joining in helping us through your prayers, so that thanks may be given by many persons on our behalf for the favor bestowed on us through the prayers of many.
2Co 1:8 "we do not want you to be unaware, brethren" Paul uses this phrase often to introduce either new information or a conclusion (cf. Rom 1:13 ; Rom 11:25 ; 1Co 10:1 ; 1Co 12:1 ; 2Co 1:8 ; 1Th 4:13 ).
▣ "our affliction which came to us in Asia, that we were burdened excessively" It is uncertain exactly what Paul refers to by this intense phrase.
1. the riot caused by Demetrius in Act 19:23-41 2. "fighting wild beasts at Ephesus" of 1Co 15:32 3. an imprisonment, possibly with a death sentence (cf. 2Co 1:9-10 )
4. some type of physical illness
Whatever it was, it was a life-or-death experience for Paul (cf. 2Co 1:8-10 ) and apparently the church in Corinth had heard about it because Paul does not feel the need to identify it.
For "excessively" (huperbolç) see Special Topic: Paul's Use of Huper Compounds at 1Co 2:1 .
2Co 1:9 "we had the sentence of death within ourselves" This is a strange statement. First, the word "sentence" is used only here in all ancient Greek writing, only later does it mean "death sentence" (cf. Josephus, Antiquities 2:14 :10:6). Paul does not seem to be referring to a judicial decree, but to a personal sense of his impending death. This forced him and his companions to throw themselves totally on God's help, compassion, and power.
The verb is perfect active indicative. Some have seen this as a way of referring to a disease which Paul and his mission companion encountered, which had continuing results. However, it can be interpreted as an aorist, the same form as in 2Co 2:13 .
All of this adds up to make this phrase quite ambiguous with many different interpretations. Although the exact physical circumstances are uncertain, Paul's spiritual meaning is clear-suffering helps believers trust more fully and completely in God, in Christ!
▣ "we would not trust in ourselves" As 2Co 1:4 expresses the first purpose of Christian suffering, this verse expresses the second purpose. This same truth can be seen in Paul's "thorn in the flesh" (cf. 2Co 12:7-9 ). In the spiritual realm human weakness accompanied with faith releases the power of God.
▣ "God who raises the dead" Is Paul thinking of
1. OT examples of people God brought back to physical life ( cf. 1Ki 17:17-22 ; 2Ki 4:32-37 )
2. OT theological statements (cf. Deu 32:39 ; 1Sa 2:6 ; 2Ki 5:7 )
3. his discussion of resurrection in 1 Corinthians 1:5
2Co 1:10 "He on whom we have set our hope" The pronoun refers to God the Father (cf. 2Co 1:9 ; 1Ti 4:10 ). What a wonderful descriptive title for God. Paul coins powerful, wonderful, descriptive titles for God often (See full list at 2Co 1:3 ), such as
1. "the Father of mercies" (cf. 2Co 1:3 )
2. "God of all comfort" (cf. 2Co 1:3 )
3. "unto Him who is able" (cf. Rom 16:25 ; Eph 3:20 )
The verb is a perfect active indicative, which implies a past completed act with abiding results (cf. 1Co 15:19 ; 1Ti 5:5 ; 1Ti 6:17 ).
▣ "deliver" This term is used three times in 2Co 1:10 . This follows the OT sense of physical, social, emotional, spiritual deliverance. Paul used this term several times (cf. Rom 7:24 ; Rom 11:26 ; Rom 15:31 ; 2Co 1:10 ; Col 1:13 ; 1Th 1:10 ; 2Th 3:2 ; 2Ti 3:11 ; 2Ti 4:17-18 ). He really thought that he was going to die at Ephesus (cf. 2Co 1:8-10 ).
NASB "from so great a peril of death"
NKJV "from so great a death"
NRSV "from so deadly a peril"
TEV "from such terrible dangers of death"
NJB "from such a death"
There is a Greek manuscript variant between the singular "so great a death" (i.e., MSS א, A, B, C, D, F, G) and the plural (i.e., MS P46 and the Syriac translation, as well as the Greek text used by Origen, Basil, Chrysostom, Theodoret, Jerome, and Augustine). The plural (cf. TEV) is the most unusual and the most ancient. This plural may be seen in Paul's list of problems he faced internally and externally in 2Co 4:8-12 ; 2Co 6:3-10 ; 2Co 11:23-29 . The UBS4 gives the plural a "B" rating (almost certain).
2Co 1:11 NASB "joining in helping us through your prayers"
NKJV "helping together in prayer for us"
NRSV "join in helping us by your prayers"
TEV "help us by means of your prayers for us"
NJB "your prayers for us will contribute to this"
Several scholars believe this grammatical construction (Murry J. Harris in The Expositor's Bible Commentary, vol. 10, p. 322) is used in a conditional sense (The Anchor Bible, vol. 32A, p. 115). If believers do not pray, somehow the Sovereign God has chosen not to act (cf. Jas 4:2 ). This shows the benefits of intercessory prayer (cf. Eph 6:18-20 ). Paul felt that the prayers of Christians linked with God's graciousness saved him from death and it continued to protect and deliver him. Paul's deliverance by God would be acknowledged and praised by many who would be blessed by Paul's ongoing ministry.
▣ "persons" This is literally "face" (i.e., prosôpon) Paul uses this term often in 2 Corinthians (cf. 2Co 2:10 ; 2Co 3:7 [twice],13,18; 2Co 4:6 ; 2Co 5:12 ; 2Co 8:24 ; 2Co 10:1 ; 2Co 10:7 ; 2Co 11:20 ). It may be an OT allusion to the standard physical position of Jewish prayer with head lifted, which exactly fits this context.
Paul uses this term in several senses in 2 Corinthians:
1. for persons, 2Co 1:11 ; 2Co 2:10 ; 2Co 4:6 2. for the face of a person, 2Co 3:7 (twice), 2 Cor. 13,18; 2Co 10:1 ; 2Co 10:7 ; 2Co 11:20 3. metaphor for before in the sense of "in front of" (i.e., position, not time), 2Co 8:24 4. metaphor for outward appearance (cf. NRSV), 2Co 5:12
NASB (UPDATED) TEXT: 2Co 1:12-14 12For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you. 13For we write nothing else to you than what you read and understand, and I hope you will understand until the end; 14just as you also partially did understand us, that we are your reason to be proud as you also are ours, in the day of our Lord Jesus.
2Co 1:12 "our proud confidence" These Greek terms kauchaomai, kauchçma, and kauchçsis are used about thirty-five times by Paul and only twice in the rest of the NT (both in James). Its predominate use is in I and 2 Corinthians.
There are two main truths connected to boasting:
1. no flesh shall glory/boast before God (cf. 1Co 1:29 ; Eph 2:9 )
2. believers should glory in the Lord (cf. 1Co 1:31 ; 2Co 10:17 , which is an allusion to Jer 9:23-24 )
Therefore, there is appropriate and inappropriate boasting/glorying (i.e., pride).
1. appropriate
a. in the hope of glory (cf. Rom 4:2 )
b. in God through the Lord Jesus (cf. Rom 5:11 )
c. in the cross of the Lord Jesus Christ (i.e., Paul's main theme, cf. 1Co 1:17-18 ; Gal 6:14 )
d. Paul boasts in
(1) his ministry without compensation (cf. 1Co 9:15-16 ; 2Co 10:12 )
(2) his authority from Christ (cf. 2Co 10:8 ; 2Co 10:12 )
(3) his not boasting in other men's labor (as some at Corinth were, cf. 2Co 10:15 )
(4) his racial heritage (as others were doing at Corinth, cf. 2Co 11:17 ; 2Co 12:1 ; 2Co 12:5-6 )
(6) his confidence in God's comfort and deliverance (cf. 2Co 1:12 )
2. inappropriate
a. in relation to Jewish heritage (cf. Rom 2:17 ; Rom 2:23 ; Rom 3:27 ; Gal 6:13 )
b. some in the Corinthian church were boasting
(1) in men (cf. 1Co 3:21 )
(2) in wisdom (cf. 1Co 4:7 )
(3) in freedom (cf. 1Co 5:6 )
c. false teachers tried to boast in the church at Corinth (cf. 2Co 11:12 )
▣ "the testimony of our conscience" Paul uses the term "conscience" often in the Corinthian letters (cf. 1Co 4:4 ; 1Co 8:7 ; 1Co 8:10 ; 1Co 8:12 ; 1Co 10:25 ; 1Co 10:27-29 ; 2Co 1:12 ; 2Co 4:2 ; 2Co 5:11 ). It refers to that moral inner sense of what is appropriate or inappropriate (cf. Act 23:1 ; Rom 2:15 ). The conscience can be affected by our past lives, our poor choices, or by the Spirit of God. It is not a flawless guide (cf. 1Co 4:4 ; 1Co 8:7 ; 1Ti 4:2 ), but it does determine the boundaries of individual faith (cf. 1Ti 1:5 ; 1Ti 1:19 ). Therefore, to violate our conscience, even if it is in error or weak, is a major faith problem.
The believer's conscience needs to be more and more formed by the Word of God and the Spirit of God (cf. 1Ti 3:9 ). God will judge believers by the light they have, but all believers need to be increasingly open to the Bible and the Spirit for more light and in order to continue to grow in the knowledge of the Lord Jesus Christ. In this context, the end-time judgment is in view (cf. 2Co 1:13-14 ). God will judge humans in light of their understanding, their conscience (cf. Rom 2:15-16 ; Rom 9:1 ; Rom 13:5 ).
Paul's motives and actions were severely criticized by a minority of false teachers at Corinth (cf. chapters 1:0-13 ). It seems that there were two groups: (1) a local group of opponents and (2) an itinerant Palestinian Jewish group of false teachers.
▣ "holiness" Some Greek manuscripts have "holiness" (i.e P46, א*, A, B, C, K, P, and Coptic NASB, NIV, and NJB translations). Others have "simplicity" (i.e., אi2, D, F, G, and the Vulgate, Peshitta, NKJV, NRSV, and TEV translations). Bruce Metzger in A Textual Commentary on the Greek New Testament, comments that the translation committee for the UBS3 preferred "simplicity" (haplotçti), but gave it a "D" rating, meaning a very high degree of doubt (p. 575). However, the UBS4 edition gives it a "B" rating, meaning almost certain (p. 612). This increased certainty comes from the fact that Paul uses the term "simplicity" in 2Co 11:3 (and the same term translated "liberality" in 2Co 8:2 ; 2Co 9:11 ; 2Co 9:13 ), but never in any of his writings does he use hagiotçti.
▣ "sincerity" This term had two connotations, "generous" or "sincere." It was a metaphor related to vision. In the OT the eye was used as a metaphor for motive in two ways (1) evil eye (stingy, BDB 94:9 , cf. Deu 15:9-10 ) and (2) good eye (generous, BDB 37:3 III, cf. Pro 22:9 ). Jesus followed this usage (cf. Mat 6:22-23 ; Mat 20:15 ). Paul used this term in two senses.
1. "simplicity, sincerity, purity" (i.e., no hidden agendas or false pretenses, cf. 2Co 1:12 ; 2Co 11:3 ; Eph 6:5 ; Col 3:22 )
▣ "not in fleshly wisdom" Paul discusses worldly wisdom extensively in 1 Corinthians (cf. 1Co 1:18-31 ; 1Co 2:1-16 ; and 1Co 3:18-23 and sarcastically in 2Co 4:10 ; 2Co 6:5 and possibly 2Co 10:15 ). Paul uses similar phrases referring to human wisdom in 1Co 1:17 ; 1Co 2:4 ; 1Co 2:13-14 . In this paragraph he makes a play on worldly wisdom versus grace living in the world. Paul's evidence of his leadership is not in logic or rhetoric only, but godly living and a clear conscience before God. Paul claims to have written to them in plain, obvious, east-to-understand terms. If they are so wise, they should have quickly and effortlessly understood his words, motives, and lifestyle implications, but they did not.
Paul uses this term "flesh" in several ways. See Special Topic at 1Co 1:26 .
2Co 1:13-14 These verses are in a parallel structure and seem to refer to Paul's previous letters to Corinth (which one is uncertain). He wrote to be understood. However, their attitudes and lifestyles show they only partially understood.
Does the term telous in this context mean "complete" (TEV, NJB, NIV) or "end" (NASB, NKJV, NRSV)? Both make sense. If "complete" (i.e., completely in contrast to partially) it would link up with the first part of 2Co 1:14 . If "end" it would parallel "the day of our Lord Jesus" at the last of 2Co 1:14 .
▣ "we are your reason to be proud as you also are ours" The church at Corinth is confirmation of Paul's apostolic effectiveness. Paul desires that their words, motives, and actions will be a source of pride and appropriate boasting when the Lord returns to judge (i.e., "the day of our Lord Jesus," cf. 1Co 1:8 ; 1Co 5:5 ; Php 1:6 ; Php 1:10 ; Php 2:16 ; 1Th 5:2 ; 2Th 2:2 ).
2Co 1:14 "in the day of our Lord Jesus" The phrase "in the day" is an OT idiom. See the note from my commentary on Amo 2:16 .
SPECIAL TOPIC: THAT DAY <http://www.freebiblecommentary.org/special_topics/day,that.html>
NASB (UPDATED) TEXT: 2Co 1:15-22 15In this confidence I intended at first to come to you, so that you might twice receive a blessing; 16that is, to pass your way into Macedonia, and again from Macedonia to come to you, and by you to be helped on my journey to Judea. 17Therefore, I was not vacillating when I intended to do this, was I? Or what I purpose, do I purpose according to the flesh, so that with me there will be yes, yes and no, no at the same time? 18But as God is faithful, our word to you is not yes and no. 19For the Son of God, Christ Jesus, who was preached among you by us-by me and Silvanus and Timothy-was not yes and no, but is yes in Him. 20For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us. 21Now He who establishes us with you in Christ and anointed us is God, 22who also sealed us and gave us the Spirit in our hearts as a pledge.
2Co 1:15 "In this confidence" See full note at 2Co 3:4 .
▣ "I intended at first to come to you" "I intended" is an imperfect tense which denotes repeated actions, here thoughts, in past time. In 1Co 16:2-8 Paul told them of his proposed travel plans. Because of their actions, he later changed his mind because he did not want to come in judgment, but joy! The vocal minority accused him of fickleness, not only in his travel plans, but in his gospel (cf. 2Co 1:18-20 ).
NASB "so that you might twice receive a blessing"
NKJV "that you might have a second benefit"
NRSV "so that you might have a double favor"
TEV "in order that you might be blessed twice"
NJB "so that you would benefit doubly"
There is a Greek manuscript variant here. Some manuscripts have charin, which comes from charis, which means benefit or favor (i.e., א*, A, C, D, F, G, and the Syriac and Armenian translations).
Other manuscripts have charan, which comes from chara, which means joy, gladness, or rejoicing (i.e., אcf8 i2, B, L, P). The UBS4 Greek text gives charin a "B" (almost certain) rating. In context (i.e., 2Co 1:16 ) it refers to Paul coming twice to Corinth with them having the opportunity of supplying his needs as he travels on (cf. Gordon D. Fee, To What End Exegesis?, pp. 99-104).
2Co 1:16 "and by you to be helped on my journey to Judea" Paul would not take any money from the Corinthian church while he was ministering to them. He was afraid he would be attacked over this issue. As it turns out he was attacked for not taking money from them.
This phrase implies that he was going to let this church provide his missionary travel needs (cf. 1Co 16:6 ; Rom 15:24 ). This may have been a way to test their loyalty to him and the gospel and to silence his critics.
2Co 1:17 "do I purpose according to the flesh" This phrase may reflect Paul's critics (cf. 2Co 10:2-3 ; 2Co 11:18 ) or Paul seeking after the will of God in all that he does, including travel (cf. 1Co 4:19 ; 1Co 16:7 ; Act 18:21 ; Rom 1:10 ; Rom 15:32 ).
That the second option fits this context best can be seen from 2Co 1:18 a. God's faithfulness is a recurrent theme in Paul's writings (cf. 1Co 1:9 ; 1Co 10:13 ; 1Th 5:24 ; 2Th 3:3 ).
For "flesh" see Special Topic at 1Co 1:26 .
2Co 1:18 "God is faithful" Faithful is placed first for emphasis. In Paul's writings this becomes a descriptive title for God (cf. 1Co 1:9 ; 1Co 10:13 ; 1Th 5:24 ; 2Th 3:3 ). In the OT faith is usually understood as faithfulness. This is the crucial characteristic of God (cf. Deu 7:9 ; Isa 49:7 ). His gracious, faithful character is unchanging (cf. Mal 3:6 ). Mankind's hope is not in human performance or devotion, but in the character and promises of God (cf. 2Co 1:12 ; 2Co 1:15 ; 2Co 1:20 )!
2Co 1:19 "the Son of God, Christ Jesus" Paul does not use the phrase "Son of God" often (cf. Rom 1:4 ; here, and Gal 2:20 ). However, the concept and related phrasing is very common. See Special Topic at 1Co 1:9 .
▣ "Silvanus" Silas, or Silvanus, was the man Paul chose to go with him on the second missionary journey after Barnabas and John Mark went back to Cyprus.
1. He is first mentioned in the Bible in Act 15:22 where he is called a chief man among the brethren of the Jerusalem Church.
2. He was also a prophet (cf. Act 15:32 ).
3. He was a Roman citizen like Paul (cf. Act 16:37 ).
4. He and Judas Barsabbas were sent to Antioch by the Jerusalem Church to inspect the situation (cf. Act 15:22 ; Act 15:30-35 ).
5. Paul mentions him in 2Co 1:19 as a fellow gospel preacher.
6. Later he is identified with Peter in writing 1 Peter. (cf. 1Pe 5:12 ).
7. Both Paul and Peter call him Silvanus while Luke calls him Silas (the Aramaic form of Saul). It is possible that Silas was his Jewish name and Silvanus his Latin name (cf. F. F. Bruce, Paul: Apostle of the Heart Set Free, p. 213).
2Co 1:19-20 "but is yes in Him" 2Co 1:19-20 are theologically packed! Paul is asserting that the mission team (himself, Silvanus, and Timothy) preached Jesus as God's fulfilling promise as God's Son and as mankind's only hope to them as the apex of OT revelation! Their preaching was not wishy-washy, but definite (cf. 2Co 1:18 ). Jesus is the Father's "yes" for every promise, every need, every hope (i.e., perfect active indicative of ginomai). By affirming Jesus, they give glory to the Father's provision.
All of the church at Corinth's knowledge (1) of God, (2) of His Son, (3) of His promises (cf. Rom 9:4 ) and (4) of His grace provisions come through Paul's mission team. If they start doubting the motives and message of Paul, they lose confidence in the gospel!
2Co 1:20 "Amen" See fuller note at 1Co 14:16 c.
▣ "glory" See SPECIAL TOPIC: GLORY (DOXA) <http://www.freebiblecommentary.org/special_topics/glory_doxa.html> at 1Co 2:7 .
2Co 1:21-22 There is a definite structure to these two verses that describes what God (i.e., "The One who") has done to equip and affirm the missionary team.
1. God establishes us, 2Co 1:21 (cf. 1Co 1:8 ). This is a present active participle which points toward a continuing action. It means to confirm, establish, make constant, unwavering (cf. 2Co 1:7 ; Rom 4:16 ). This term is used in the papyri to denote a legal guarantee (cf. Moulton and Milligan, p. 107).
2. God anointed us, 2Co 1:21 (cf. 1Jn 2:20 ; 1Jn 2:27 ). This is an aorist active participle. The tense points to a completed, one-time act. The term itself reflects an OT concept of God's choosing and equipping for ministry of certain leaders of Israel
a. prophets, cf. 1Ki 19:16 and possibly parallelism of 1Ch 16:22 ; Psa 105:15 b. priests, cf. Exo 40:15 ; Lev 4:3 ; Psa 105:15 c. kings, cf. 1Sa 9:16 ; Psa 2:2 ; Psa 18:50 ; Psa 20:6 ; Hab 3:13 )
It is the term that in Greek is translated "Christ" when referring to the Messiah (i.e., the Anointed One). Believers are also chosen and equipped by God to serve His kingdom purposes.
3. God sealed us, 2Co 1:22 (cf. Joh 3:33 ; Joh 6:27 ; Rom 4:11 ; Rom 15:28 ; 1Co 9:2 ; Eph 1:13 ; Eph 4:30 ; 2Ti 2:19 ; Rev 7:3-8 ). This is an aorist middle participle which means to mark something or someone as ones property, or genuine, or as safely delivered. Believers belong to God!
4. God gave us the Spirit in our hearts as a pledge, 2Co 1:22 (cf. 2Co 5:5 ; Rom 8:9-16 ; Rom 8:23 ; Rom 8:26-27 ; Eph 1:13-14 ).
The term "given" is another aorist active participle, implying a completed action. God has fully provided for His children.
1. establishes (present tense)
2. anointed (aorist tense)
3. sealed (aorist tense)
4. given the Spirit (aorist tense)
All of these provisions relate to Paul's confidence in 2Co 1:15 ; 2Co 1:19-20 . Paul's confidence was in the Father's and the Son's and the Spirit's actions and provisions.
▣ "Christ. . .God. . .Spirit" Notice that the Trinity is active in our assurance (see Special Topic following). Although the term "Trinity" does not appear in the Bible, the concept is recurrent (cf. 1Co 12:4-6 ; 2Co 13:14 ). Christianity is a monotheistic faith (cf. Deu 6:4 ). However, if Jesus is divine and the Holy Spirit is a person we have three persons of one divine essence. A Triune Unity! See Special Topic at 1Co 2:10 .
SPECIAL TOPIC: ASSURANCE <http://www.freebiblecommentary.org/special_topics/assurance.html>
2Co 1:22 "sealed us" See SPECIAL TOPIC: SEAL <http://www.freebiblecommentary.org/special_topics/seal,html> at 1Co 9:2 .
▣ "hearts" See Special Topic at 1Co 14:25 .
▣ "as a pledge" It speaks both of promise of full payment in the future and partial payment now. God's down payment was the life of His Son and the full presence of His Spirit (cf. Eph 1:3-14 ). See full note at 2Co 5:5 .
NASB (UPDATED) TEXT: 2Co 1:23-24 23But I call God as witness to my soul, that to spare you I did not come again to Corinth. 24Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm.
2Co 1:23 NASB "But I call God as witness to my soul"
NKJV 'Moreover I call God as witness against my soul"
NRSV "But I call on God as witness against me"
TEV "I call God as my witness-he knows my heart"
NJB "By my life I call on God to be my witness"
This is an oath of truthfulness. Paul often uses oaths to confirm his words (cf. 2Co 11:11 ; 2Co 11:31 ; Rom 1:9 ; Gal 1:20 ; Php 1:8 ; 1Th 2:5 ).
▣ "to spare you" Paul's change of travel plans was not an example of his fickleness, but of his love. He chose not to return in an atmosphere where his only option was judgment and contention. The false teachers had impugned his motives and actions. Paul sets the record straight!
▣ "I did not come again to Corinth" There is much debate about the number of visits Paul made from Ephesus to Corinth and the number of letters he wrote to the church in Corinth. For more information see the introduction to 2 Corinthians, D.
2Co 1:24 "Not that we lord it over your faith" Here we see the balance between Paul as an authoritative Apostle, 2Co 1:1 , and the liberty of this local congregation. Biblical faith, covenant faith, starts and develops through volitional choices which are meant to produce joy, stability, and maturity.
▣ "for in your faith you are standing firm" Paul mentions this concept in 1Co 15:1 (cf. Rom 5:2 ; Rom 11:20 ). This may have an OT background (cf. Psa 76:7 ; Psa 130:3 ; Nah 1:6 ; Mal 3:2 ; see Special Topic at 1Co 1:9 ). It speaks of confident faith in God's presence. In light of the problems at Corinth this is a shocking statement. The Corinthian church was at least not as affected by the arrival of false teachers as the Galatian churches had been. Some of the house churches were strong and pure (i.e., perfect tense, "you have been and continue to stand firm"). See Special Topic: Stand (Histçmi)at 1Co 15:1 .
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. If Paul is writing to a local problem in Corinth, why was the letter to be read throughout Achaia? (2Co 1:1 )
2. What are the two benefits of suffering mentioned in 2Co 1:4 ; 2Co 1:9 ?
3. What did Paul suffer in Asia that almost killed him? (vv.8-10)
4. Why was Paul attacked for his change in travel plans? (1Co 16:1-8 versus 2Co 1:12-20 )
1. Paul an Apostle As to the reasons why he designates himself an Apostle of Christ, and adds that he has obtained this honor by the will of God, see the foregoing Epistle, where it has been observed that none are to be listened to but those, who have been sent by God, and speak from his mouth, and that, consequently, to secure authority for any one, two things are required — a call, and fidelity on the part of the person who is called, in the execution of his office. (214) Both of these Paul claims for himself. The false apostles, it is true, do the same; but then, by usurping a title that does not belong to them, they gain nothing among the sons of God, who can with the utmost ease convict them of impertinence. Hence the mere name is not enough, if there be not the reality along with it, so that he who gives himself out as an Apostle must also show himself to be such by his work.
To the Church of God We must always keep it in view, his recognising a Church to exist, where there was such a conflux of evils. For the faults of individuals do not prevent a society that has genuine marks of religion (215) from being recognised as a Church. (216) But what does he mean by the expression — with all saints? Were those saints unconnected with the Church? I answer, that this phrase refers to believers, who were dispersed hither and thither, throughout various corners of the province — it being likely, that in that greatly disturbed period, when the enemies of Christ were everywhere venting their rage, many were scattered abroad, who could not conveniently hold sacred assemblies.
(214) See Calvin on the Corinthians, vol. 1, p. 48.
(215) See Calvin on the Corinthians, vol. 1, pp. 51, 52.
(216) “A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the covenant of grace: they did not lose their sonship, even in those sad transgressions, and will God be more severe to a whole Church than to one person?” — Burgesse on 2. o 1:0. (Lond. 1661) — Ed.
3. Blessed be God He begins (as has been observed) with this thanksgiving — partly for the purpose of extolling the goodness of God — partly, with the view of animating the Corinthians by his example to the resolute endurance of persecutions; and partly, that he may magnify himself in a strain of pious glorying, in opposition to the malignant slanderings of the false apostles. For such is the depravity of the world, that it treats with derision martyrdoms, (217) which it ought to have held in admiration, and endeavours to find matter of reproach in the splendid trophies of the pious. (218) Blessed be God, says he. On what account? who comforteth us (219) — the relative being used instead of the causal particle. (220) He had endured his tribulations with fortitude and alacrity: this fortitude he ascribes to God, because it was owing to support derived from his consolation that he had not fainted.
He calls him the Father of our Lord Jesus Christ, and not without good reason, where blessings are treated of; for where Christ is not, there the beneficence of God is not. On the other hand, where Christ intervenes,
by whom the whole family in heaven and earth is named,
(Eph 3:15,)
there are all mercies and all consolations of God — nay, more, there is fatherly love, the fountain from which everything else flows.
(217) “Des martyres et afflictions des fideles;” — “The martyrdoms and afflictions of believers.”
(218) “Cherche matiere de mespris et diffamation aux enseignes magnifiques de victoire, lesquelles Dieu dresse à ses enfans;” — “Seeks matter of contempt and defamation in those splendid tokens of victory, which God furnishes to His children.”
(219) “Who is comforting (ὁ παρακαλῶν) — that doth never cease to do it, that never withdraweth his consolations. It is his nature to be always comforting — as the devil is called ὁ πειραζων, because he is always tempting. ” — Burgesse on 2 Corinthians p. 157 — Ed.
(220) “Ce mot, Qui, est mis pour Car, ou, Pource que ;” — “This word, Who, being used instead of For, or, Because. ”
4. That we may be able to comfort There can be no doubt, that, as he had a little before cleared his afflictions from reproach and unfavorable reports, so now he instructs the Corinthians, that his having come off victorious through heavenly consolation was for their sake and with a view to their advantage, that they may stir themselves up to fellowship in suffering, instead of haughtily despising his conflicts. As, however, the Apostle lived not for himself but for the Church, so he reckoned, that whatever favors God conferred upon him, were not given for his own sake merely, (221) but in order that he might have more in his power for helping others. And, unquestionably, when the Lord confers upon us any favor, he in a manner invites us by his example to be generous to our neighbours. The riches of the Spirit, therefore, are not to be kept by us to ourselves, but every one must communicate to others what he has received. This, it is true, must be considered as being applicable chiefly to ministers of the Word. (222) It is, however, common to all, according to the measure of each. Thus Paul here acknowledges, that he had been sustained by the consolation of God, that he might be able himself to comfort others
(221) “Pour son proufit particulier;” — “For his own private advantage.”
(222) “It is not enough for the ministers of the gospel to have devoured many books of learning, to be able to decide polemical questions in divinity, to convince gainsayers, to be doctors angelical, subtle or profound; to be mallei hereticorum — the hammer of heretics. Unless also they have the experimental works of God’s Spirit upon their own souls, they are not able to apply themselves to the hearts of others. Paul had not been able to comfort others, if the Lord had not practically acquainted him with heavenly consolations.” — Burgesse on 2. o 1:0, p. 178 — Ed.
5. For as the sufferings of Christ abound — This statement may be explained in two ways — actively and passively. If you take it actively, the meaning will be this: “The more I am tried with various afflictions, so much the more resources have I for comforting others.” I am, however, more inclined to take it in a passive sense, as meaning that God multiplied his consolations according to the measure of his tribulations. David also acknowledges that it had been thus with him:
According to the multitude, says he, of my anxieties within me,
thy consolations have delighted my soul. (Psa 94:19.)
In Paul’s words, however, there is a fuller statement of doctrine; for the afflictions of the pious he calls the sufferings of Christ, as he says elsewhere,
that he fills up in his body what is wanting in the
sufferings of Christ. (Col 1:24.)
The miseries and vexations, it is true, of the present life are common to good and bad alike, but when they befall the wicked, they are tokens of the curse of God, because they arise from sin, and nothing appears in them except the anger of God and participation with Adam, which cannot but depress the mind. But in the mean time believers are conformed to Christ, and
bear about with them in their body his dying, that the life of Christ may one day be manifested in them. (2. o 4:10.)
I speak of the afflictions which they endure for the testimony of Christ, (Rev 1:9,) for although the Lord’s chastisements, with which he chastises their sins, are beneficial to them, they are, nevertheless, not partakers, properly speaking, of Christ’s sufferings, except in those cases in which they suffer on his account, as we find in 1. e 4:13. Paul’s meaning then is, that God is always present with him in his tribulations, and that his infirmity is sustained by the consolations of Christ, so as to prevent him from being overwhelmed with calamities.
6. Whether we are afflicted. From the circumstance that before the clause our hope of you is steadfast, there is introduced the connecting particle and, Erasmus has conceived the idea, that some word must be understood to correspond with those words — for your consolation and salvation — in this way, whether we are afflicted, IT ISfor your consolation. I think it, however, more probable, that the connecting particle and is used here as meaning: Thus also, or in both cases. He had already stated, that he received consolation in order that he might communicate it to others. Now he goes a step farther, and says, that he has a steadfast hope, that they would be partakers of the consolation Besides, some of the most ancient Greek manuscripts introduce immediately after the first clause this statement — and our hope of you is steadfast. (227) This reading removes all ambiguity. For when it is introduced in the middle, we must necessarily refer it to the latter clause, equally as to the former. At the same time, if any one wishes to have a complete sentence in each clause, by supplying some verb, there will be no great harm in this, and there will be no great difference as to the meaning. For if you read it as one continued statement, you must, at the same time, explain the different parts in this manner — that the Apostle is afflicted, and is refreshed with consolation for the advantage of the Corinthians; and that he entertains, therefore, the hope, (228) that they will be at length partakers of the same consolation, with what is in reserve for himself. For my own part, I have adopted the way that I have judged the more suitable.
It is, however, to be observed, that the word afflicted here refers not merely to outward misery, but also to that of the mind, so as to correspond with the opposite term comforted. (παρακαλεῖσθαι) Thus the meaning is, that the person’s mind is pressed down with anxiety from a feeling of misery. (229) What we render consolation, is in the Greek παράκλησις, — a term which signifies also exhortation. If, however, you understand that kind of consolation, by which a person’s mind is lightened of grief, and is raised above it, you will be in possession of Paul’s meaning. For example, Paul himself would well-nigh have fallen down dead under the pressure of so many afflictions, had not God encouraged him, by raising him up by means of his consolation. Thus, too, the Corinthians derive strength and fortitude of mind from his sufferings, (230) while they take comfort from his example. Let us now sum up the whole matter briefly. As he saw that his afflictions were made by some an occasion of holding him in contempt, with the view of calling back the Corinthians from an error of this nature, (231) he shows in the first place that he ought to be in high esteem among them, in consideration of advantage redounding to themselves; and then afterwards he associates them with himself, that they may reckon his afflictions to be in a manner their own. “Whether I suffer afflictions, or experience consolation, it is all for your benefit, and I cherish an assured hope, that you will continue to enjoy this advantage.” (232)
For such were Paul’s afflictions, and his consolations also, that they would have contributed to the edification of the Corinthians, had not the Corinthians of their own accord deprived themselves of the advantage redounding from it. He, accordingly, declares his confidence in the Corinthians to be such, that he entertains the assured hope that it will not be vain, that he has been afflicted, and has received consolation for their advantage. The false apostles made every effort to turn to Paul’s reproach everything that befell him. Had they obtained their wish, the afflictions which he endured for their salvation, had been vain and fruitless; they would have derived no advantage from the consolations with which the Lord refreshed him. To contrivances of this nature he opposes his present confidence. His afflictions tended to promote the comfort of believers, as furnishing them with occasion of confirmation, on their perceiving that he suffered willingly, and endured with fortitude so many hardships for the sake of the gospel. For however we may acknowledge that afflictions ought to be endured by us for the sake of the gospel, we, nevertheless, tremble through a consciousness of our weakness, and think ourselves not prepared for it. (233) In that case, we should call to mind the examples of the saints, which should make us more courageous.
On the other hand, his personal consolation flowed out to the whole Church, inasmuch as they concluded, (234) that God who had sustained and refreshed him in his emergency, would, in like manner, not be wanting to them. Thus their welfare was promoted in both ways, and this is what he introduces as it were by way of parenthesis, when he says — which is made effectual in the endurance, etc. For he wished to add this clause, by way of explanation, that they might not think that they had nothing to do with the afflictions which he alone endured. Erasmus takes the participle γουμένης in an active sense, (235) but a passive signification is more suitable, (236) as Paul designed simply to explain in what respect everything that befell him was for their salvation. He says, accordingly, that he suffers, indeed, alone, but that his sufferings are of use for promoting their salvation — not as though they were expiations or sacrifices for sins, but as edifying them by confirming them. Hence he conjoins consolation and salvation, with the view of pointing out the way in which their salvation was to be accomplished.
(227) Dr. Bloomfield, who gives to this reading of the passage his decided preference, says of it: “The evidence in its favor is exceedingly strong; while that for the common reading is exceedingly weak.” — Ed.
(228) “Qu’il ha certain espoir;” — “That he has a sure hope.”
(229) “θλίψις ”, says Dr. Bloomfield, in his Notes on Mat 24:9, “properly signifies compression, and figuratively constraint, oppression, affliction, and persecution.” — Ed.
(230) “Voyans les passions du sainct Apostre;” — “Beholding the sufferings of the holy Apostle.”
(231) “Afin d’oster aux Corinthiens ceste mauuaise fantasie;” — “With the view of ridding the Corinthians of this wicked fancy.”
(232) “Iusques en la fin;” — “Until the end.”
(233) “Et ne pensons point estre assez forts;” — “And do not think that we are sufficiently strong.”
(234) “Les fideles recueilloyent de là, et s’asseuroyent;” — “Believers inferred from this, and assured themselves.”
(235) “Traduisant, Qui oeuure ou besongne;” — “Rendering it, Which works or labors.”
(236) Dr. Bloomfield, in his Notes on 1. h 2:13, explains ἐνεργεῖται, to mean — “is made effectual, ” or “shews itself in its effects,” and adds: “This view I find supported by the opinion of Schott, who maintains that ἐνεργεῖσθαι, is never in the New Testament used as a middle form, with an active sense; but always (especially in St. Paul’s writings) as a passive. Indeed, Bp. Bull, Exam. p. 9, goes yet farther, and asserts, that it is scarcely ever so used, even in the Classical writers (I believe he might have said never) but always in a passive sense.” — Ed.
7. Knowing, that as However there might be some of the Corinthians that were drawn away for the time by the calumnies of the false Apostles, so as to entertain less honorable views of Paul, on seeing him shamefully handled before the world, he, nevertheless, associates them with himself both in fellowship of afflictions, and in hope of consolation. (237) Thus he corrects their perverse and malignant view, without subjecting them to an open rebuke.
(237) The Corinthians were κοινωνοί partakers of, or in communion with him in his afflictions. What is more humble and lowly (τί ταπεινοφρωνέστερον) than Paul in this expression? saith Chrysostom — they who had not in the least measure shared with him in sufferings, yet he maketh them copartners with him. They are, as Salmeron expresseth it, Copartners in the gain and in the loss with Paul. They venture (as it were) in the ship together.” — Burgesse. — Ed.
8. For I would not have you ignorant He makes mention of the greatness and difficulty of his conflicts, that the glory of victory may thereby the more abundantly appear. Since the time of his sending them the former epistle, he had been exposed to great dangers, and had endured violent assaults. The probability, however, is that he refers here to the history, which Luke relates in Act 19:23, though in that passage he does not so distinctly intimate the extent of the danger. As, however, he states that the whole city was in a tumult, (Act 19:29,) it is easy from this to infer the rest. For we know what is the usual effect of a popular tumult, when it has been once kindled. By this persecution Paul declares he had been oppressed beyond measure, nay more, above strength, that is, so as not to be able to endure the burden. For it is a metaphor taken from persons who give way under the pressure of a heavy load, or from ships that sink from being overladen — not that he had actually fainted, but that he felt that his strength would have failed him, if the Lord had not imparted fresh strength. (238)
So that we were in anxiety even as to life itself — that is, “So that I thought life was gone, or at least I had very little hope of it remaining, as those are wont to feel who are shut up so as to see no way of escape.” Was then so valiant a soldier of Christ, so brave a wrestler, left without strength, so as to look for nothing but death? (239) For he mentions it as the reason of what he had stated — that he despaired of life. I have already observed, that Paul does not measure his strength in connection with help from God, but according to his own personal feeling of his ability. Now there can be no doubt, that all human strength must give way before the fear of death. Farther, it is necessary that even saints themselves should be in danger of an entire failure of strength, that, being put in mind of their own weakness, they may learn, agreeably to what follows, to place their entire dependence on God alone. At the same time I have preferred to explain the word ἐξαπορεῖσθαι, which is made use of by Paul, as denoting a trembling anxiety, rather than render it, as Erasmus has done by the word despair; because he simply means, that he was hemmed in by the greatest difficulties, so that no means of preserving life seemed to remain. (240)
(238) “Pressed above measure. (καθ ᾿ ὑπερβολὴν ἐβαρήςθημεν.) The words βάρος and βάρουμαι, are applied sometimes to the enduring of a burden, (Mat 20:12; Gal 6:2,) whether it be a temporal burden or spiritual [...] In this place it seemeth to be taken from porters, who have a burden imposed upon them, more than they are able to stand under; or as Chrysostom, from ships which are over much burdened, and so are in danger of being lost. And as if there were not emphasis enough in the word pressed, he addeth another to aggravate it — (καθ ᾿ ὑπερβολήν) — above measure — Above strength. (ὑπὲρ δύναμιν.) Chrysostom observeth this differeth from the other. For a burden may be exceeding heavy, yet to some mighty man it may not be above his strength. When Samson (Jud 16:3) carried away the gates of the city Gaza, with the posts and barre upon his shoulders, here was a burden out of measure heavy; no ordinary man could do so; but yet to Samson it was not above his strength. Thus it was with Paul, who may be called a spiritual Samson, for that heavenly might and power which God had endowed him with; he is assaulted with a trouble that was not only hyperbolically weighty, but also above his strength. Paul had no more power to stand under it.” — Burgesse on 2. o 1:0, pp. 269, 270, 278. — Ed.
(239) “Vn champion si preux et magnanime, perdoit — il courage attendant la mort ?” — “Did a champion so valiant and magnanimous lose heart, looking for nothing but death?”
(240) Εξαπορεῖσθαι properly signifies to be utterly at a stand, not knowing how to proceed. — In Psa 88:8, where David says — I am shut up, and I cannot come forth, the Hebrew words ולא אצא (velo etse,) are rendered in the Septuagint — καὶ οὐκ ἐξεπορευόμην — and I could not come forth. It is worthy of notice that, in the metre version, the idea expressed by Calvin, as implied in the verb ἐξαπορεῖσθαι, is fully brought out — “find no evasion for me.” — Ed.
9. Nay more, we had the sentence of death This is as though we should say — “I had already laid my account with dying, or had regarded it as a thing fixed.” He borrows, however, a similitude from those who are under sentence of death, and look for nothing but the hour when they are to die. At the same time he says, that this sentence had been pronounced by him upon himself, by which he intimates, that it was in his own view that he had been sentenced to death — that he might not seem to have had it from any revelation from God. In this sentence, (241) therefore, there is something more implied than in the feeling of anxiety (ἐξαπορεῖσθαι) that he had made mention of, because in the former case there was despair of life, but in this case there is certain death. We must, however, take notice, chiefly, of what he adds as to the design — that he had been reduced to this extremity, that he might not trust in himself For I do not agree with what Chrysostom says — that the Apostle did not stand in need of such a remedy, but set himself forth to others as a pattern merely in appearance. (242) For he was a man that was subject, in other respects, to like passions as other men — (Jas 5:17) — not merely to cold and heat, but also to misdirected confidence, rashness, and the like. I do not say that he was addicted to these vices, but this I say, that he was capable of being tempted to them, and that this was the remedy that God seasonably interposed, that they might not make their way into his mind. (243)
There are, accordingly, two things to be observed here. In the first place — that the fleshly confidence with which we are puffed up, is so obstinate, that it cannot be overthrown in any other way than by our falling into utter despair. (244) For as the flesh is proud, it does not willingly give way, and never ceases to be insolent until it has been constrained; nor are we brought to true submission, until we have been brought down by the mighty hand of God. (1. e 5:6.) Secondly, it is to be observed, that the saints themselves have some remains of this disease adhering to them, and that for this reason they are often reduced to an extremity, that, stript of all self-confidence, they may learn humility: nay more, that this malady is so deeply rooted in the minds of men, that even the most advanced are not thoroughly purged from it, until God sets death before their eyes. And hence we may infer, how displeasing to God confidence in ourselves must be, when for the purpose of correcting it, it is necessary that we should be condemned to death.
But in God that raiseth the dead As we must first die, (245) in order that, renouncing confidence in ourselves, and conscious of our own weakness, we may claim no honor to ourselves, so even that were not sufficient, if we did not proceed a step farther. Let us begin, therefore, with despairing of ourselves, but with the view of placing our hope in God. Let us be brought low in ourselves, but in order that we may be raised up by his power. Paul, accordingly, having brought to nothing the pride of the flesh, immediately substitutes in its place a confidence that rests upon God.Not in ourselves, says he,but in God
The epithet that follows, Paul has adapted to the connection of the subject, as he does in Rom 4:17, where he speaks of Abraham. For to
believe in God, who calleth those things that are not, as though they were, and to hope in God who raiseth the dead,
are equivalent to his setting before him as an object of contemplation, the power of God in creating his elect out of nothing, and raising up the dead. Hence Paul says, that death had been set before his eyes, that he might, in consequence of this, recognize the more distinctly the power of God, by which he had been raised up from the dead. The first thing in order, it is true, is this — that, by means of the strength with which God furnishes us, we should acknowledge him as the Author of life; but as in consequence of our dulness the light of life often dazzles our eyes, it is necessary that we should be brought to God by having death presented to our view. (246)
(241) “The Greek word is ἀποςκριμα, used here in this place only in the New Testament. [...] The most genuine translation is sentence; for so Hesychius expounds the word κατακριςμα — ψὢφο ”, whom Favorinus followeth verbatim in this, as in many other particulars. [...] The word then doth signifie a sentence passing upon him, that he must die. This he had received, but from whom? Not from God, for God delivered him; nor from the magistrate; there was no such decree that we read of against him. Therefore it was onely from his own feares, his own thoughts, which maketh him say — he had received it in himself. [...] God’s thoughts were other than Paul’s. Paul absolutely concluded he should die, but God had purposed the contrary.” — Burgesse. — Ed.
(242) “Il se propose aux autres comme pour exemple, non pas qu’il en fust ainsi quant à luy;” — “He sets himself forth, as it were by way of example — not that it had been so as to himself.”
(243) “De peur qu’ils ne saisissent plenement son esprit et son coeur;” — “That they might not take full possession of his mind and his heart.”
(244) “Sinon que nous tombions en telle extremite que nous ne voyons aucune esperance en nous;” — “Except by our falling into such an extremity, that we see no hope in ourselves.”
(245) “Comme il nous est necessaire premierement de venir comme à mourir;” — “As we need first to come as it were to die”
(246) “Il nous est necessaire pour estre amenez à Dieu, d’estre reduits â telle extremite que nous voyons la mort presente deuant nos yeux;” — “It is necessary, in order that we may be brought back to God, that we should be brought to such an extremity, that we see death presented before our eyes.”
10. Who hath delivered us from so great a death Here he applies to himself personally, what he had stated in a general way, and by way of proclaiming the grace of God, he declares that he had not been disappointed in his expectation, inasmuch as he had been delivered from death, and that too, in no common form. As to his manner of expression, the hyperbole, which he makes use of, is not unusual in the Scriptures, for it frequently occurs, both in the Prophets and in the Psalms, and it is made use of even in common conversation. What Paul acknowledges as to himself personally, let every one now take home as applicable to himself.
In whom we have an assured hope. He promises himself as to the future, also, that beneficence of God, which he had often experienced in the past. Nor is it without good reason; for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains. Nay more, in proportion to the number of favors that we receive from him, does he by so many pledges, or earnests, as it were, confirm his promises. (247) Now, although Paul had no doubt that God would of his own accord be present with him, yet he exhorts the Corinthians to commend to God in their prayers his safety. For when he assumes it as certain, that he will be aided by them, this declaration has the force of an exhortation, and he means that they would not merely do it as a matter of duty, but also with advantage. (248)
“Your prayers, also,” he says, “will help me.” (249) For God wills not that the duty of mutual intercession, which he enjoins upon us, should be without advantage. This ought to be a stimulus to us, on the one hand, to solicit the intercession of our brethren, when we are weighed down by any necessity, and, on the other, to render similar assistance in return, since we are informed, that it is not only a duty that is well pleasing to God, but also profitable to ourselves. Nor is it owing to distrust that the Apostle implores the friendly aid of his brethren, (250) for, while he felt assured, that his safety would be the object of God’s care, (251) though he were destitute of all human help, yet he knew that it was well pleasing to God, that he should be aided by the prayers of the saints. He had respect, also, to the promises that were given, that assistance of this kind would not be in vain. Hence, in order that he might not overlook any assistance that was appointed to him by God, he desired that the brethren should pray for his preservation.
The sum is this — that we follow the word of God, that is, that we obey his commandments and cleave to his promises. This is not the part of those who have recourse to the assistance of the dead; (252) for not contented with the sources of help appointed by God, they call in to their aid a new one, that has no countenance from any declaration of Scripture. For whatever we find mentioned there as to mutual intercession, has no reference to the dead, but is expressly restricted to the living. Hence Papists act childishly in perverting those passages, so as to give some colour to their superstition. (253)
(247) Granville Penn reads the passage as follows: “Who hath delivered us from so great a death; and will deliver us: in whom we hope that he will deliver us.” — “The Vat. and Ephrem MSS.” he observes, “read ῥύσεται, not ῥύεται, as in the rec. text. The latter reading seems to have been substituted, because ῥύσεται, occurs again in the following sentence; but the Apostle repeats the word, that he may qualify it by ἠλπίκαμεν, (we hope.”) — Ed.
(248) “Mais aussi auec bonne issue, d’autant qu’ils seront exaucez;” — “But also with good success, inasmuch as they will be heard.”
(249) “L’aide, dit il, que vous me feriez par vos prieres, ne sera point sans fruit;” — “The aid, he says, that you will afford me by your prayers, will not be without advantage.”
(250) “You also helping together by prayer for us, (Συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τὣ δεήσει.) The particle καί is emphatical, You also — implying, that neither God’s promise, nor his power, would procure this mercy alone without their prayer. Besides the goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded. ̔υπουργούντων doth denote the service and ministry of those who are under us; and so it doth imply, that the Church doth owe as a debt unto their spiritual guides earnest prayer for them. [...] Then there is the preposition σύν added, which doth denote not only their effectual prayers, but their concord and agreement therein, and that in their public and solemn assemblies. Again, the word signifying — to work, and labor, doth denote what the nature of prayer is — that the soul labors therein, is fervent, full of agonies; which showeth that the customary formal prayers of most people are not worthy of the name: there is no labor, or fervency of the soul therein. — They labored by prayer. They did not labor by using friends to solicit the magistrate in Paul’s behalf, for there was no hope from them, but they made their addresses to God.” — Burgesse. — Ed.
(251) “Que Dieu auroit soin de son salut et proufit;” — “That God would take care of his safety and advantage.”
(252) “Qui out leurs recours aux prieres des saincts trespassez;” — “Who have recourse to the prayers of departed saints.”
(253) “Pour desguiser et farder leur superstition;” — “To disguise and color over their superstition.”
11. That the gift bestowed upon us through means of many persons. As there is some difficulty in Paul’s words, interpreters differ as to the meaning. I shall not spend time in setting aside the interpretations of others, nor indeed is there any need for this, provided only we are satisfied as to the true and proper meaning. He had said, that the prayers of the Corinthians would be an assistance to him. He now adds a second advantage that would accrue from it — a higher manifestation of God’s glory. “For whatever God will confer upon me,” says he, “being as it were obtained through means of many persons, will, also, by many be celebrated with praises:” or in this way — “Many will give thanks to God in my behalf, because, in affording help to me, he has favorably regarded the prayers, not merely of one but of many.” In the first place, while it is our duty to allow no favor from God to pass without rendering praise, it becomes us, nevertheless, more especially when our prayers have been favorably regarded by him, to acknowledge his mercy with thanksgiving, as he commands us to do in Psa 50:15. Nor ought this to be merely where our own personal interest is concerned, but also where the welfare of the Church in general, or that of any one of our brethren is involved. Hence when we mutually pray one for another, and obtain our desire, the glory of God is so much the more set forth, inasmuch as we all acknowledge, with thanksgiving, God’s benefits — both those that are conferred publicly upon the whole Church, and also those that are bestowed privately upon individuals.
In this interpretation there is nothing forced; for as to the circumstance that in the Greek the article being introduced between the two clauses by many persons, and the gift conferred upon me appears to disjoin them, (254) that has no force, as it is frequently found introduced between clauses that are connected with each other. Here, however, it is with propriety introduced in place of an adversative particle; (255) for although it had come forth from many persons, it was nevertheless peculiar to Paul. To take the phrase διὰ πολλῶν (by means of many) in the neuter gender, (256) as some do, is at variance with the connection of the passage.
It may, however, be asked, why he says From many persons, rather than From many men, and what is the meaning of the term person here? I answer, it is as though he had said — With respect to many. For the favor was conferred upon Paul in such a way, that it might be given to many. Hence, as God had respect to many, he says on that account, that many persons were the cause of it. Some Greek manuscripts have ὑπὲρ ὑμῶν — on your account; and although this appears to be at variance with Paul’s design, and the connection of the words, it may, nevertheless, be explained with propriety in this manner: “When God shall have heard you in behalf of my welfare, and that too for your own welfare, thanks will be given by many on your account.”
(254) “Car à suyure l’ordre du texte Grec il y auroit ainsi mot à mot, Afin que de plusieurs personnes, à nous le don conferé, par plusieurs soit recognu en action de graces pour nous;” — “For, following the order of the Greek text, it would be literally thus: In order that from many persons the gift conferred upon us, may by many be acknowledged with thanksgiving on our account.”
(255) “En lieu de quelque article aduersative qu’on appelle, comme Toutesfois ou Neantmoins;” — “In place of some adversative particle, as it is called, as for example, Notwithstanding or Nevertheless.”
(256) “De rapporter ce mot Par plusieurs, aux choses;” — “To take this phrase, By means of many, as referring to things. ”
12. For our glorying is this. He assigns a reason why his preservation should be a subject of interest to all — that he had conducted himself (258) among them all insimplicity and sincerity He deserved, therefore, to be dear to them, and it would have been very unfeeling not to be concerned in reference to such a servant of the Lord, that he might be long preserved for the benefit of the Church. “I have conducted myself before all in such a manner, that it is no wonder if I have the approbation and love of all good men.” He takes occasion from this, however, for the sake of those to whom he was writing, to make a digression for the purpose of declaring his own integrity. As, however, it is not enough to be approved of by man’s judgment, and as Paul himself was harassed by the unjust and malignant judgments of some, or rather by corrupt and blind attachments, (259) he adduces his own conscience as his witness — which is all one as though he had cited God as a witness, or had made what he says matter of appeal to his tribunal.
But how does Paul’s glorying in his integrity comport with that statement,
He that glorieth, let him glory in the Lord?
(2. o 10:17.)
Besides, who is so upright (260) as to dare to boast in the presence of God? In the first place, Paul does not oppose himself to God, as though he had anything that was his own, or that was from himself. Farther, he does not place the foundation of his salvation in that integrity to which he lays claim, nor does he make confidence in that the ground of his dependence. Lastly, he does not glory in God’s gifts in such a way as not at the same time to render all the glory to him as their sole Author, and ascribe everything to him. (261) These three exceptions lay a foundation for every godly person glorying on good grounds in all God’s benefits; while the wicked, on the other hand, cannot glory even in God, except on false and improper grounds. Let us therefore, first of all, acknowledge ourselves to be indebted to God for everything good that we possess, claiming no merit to ourselves. Secondly, let us hold fast this foundation — that our dependence for salvation be grounded exclusively on the mercy of God. Lastly, let us repose ourselves (262) in the sole author of every blessing. Then in that there will be a pious (263) glorying in every kind of blessing.
That in the simplicity (264) of God. He employs the expression simplicity of God here, in the same way as in Rom 3:23, the glory of God; and in Joh 12:43, the glory of God and of men. Those who love the glory of men, wish to appear something before men, or to stand well in the opinion of men. The glory of God is what a man has in the sight of God. Hence Paul does not reckon it enough to declare that his sincerity was perceived by men, but adds, that he was such in the sight of God. Εἰλικρινείᾳ (which I have rendered purity) is closely connected with simplicity; for it is an open and upright way of acting, such as makes a man’s heart as it were transparent. (265) Both terms stand opposed to craft, deception, and all underhand schemes.
Not in fleshly wisdom. There is here a sort of anticipation; for what might be felt to be wanting in him he readily acknowledges, nay more, he openly proclaims, that he is destitute of, but adds, that he is endowed with what is incomparably more excellent — the grace of God “I acknowledge,” says he, “that I am destitute of fleshly wisdom, but I have been furnished with divine influence, and if any one is not satisfied with that, he is at liberty to depreciate my Apostleship. If, on the other hand, fleshly wisdom is of no value, then I want nothing that is not fitted to secure well-grounded praise.” He gives the name of fleshly wisdom to everything apart from Christ, that procures for us the reputation of wisdom. See the first and second chapters of the former epistle. Hence, by the grace of God, which is contrasted with it, we must understand everything that transcends man’s nature and capacity, and the gifts of the Holy Spirit, which openly manifested the power of God in the weakness of the flesh.
More abundantly towards you Not that he had been less upright elsewhere, but that he had remained longer at Corinth, in order that he might (not to mention other purposes) afford a fuller and clearer proof of his integrity. He has, however, expressed himself intentionally in such a way as to intimate that he did not require evidences that were far-fetched, inasmuch as they were themselves the best witnesses of all that he had said.
(258) “We have had our conversation (ἀνεστράφημεν.) The verb ἀναστρέφω, is compounded of ἀνὰ, again, and στρέφω, to turn — a continual coming back again to the point from which he set out — a circulation — beginning, continuing, and ending everything to the glory of God; setting out with divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul: thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory.” — Dr. Adam Clarke. — Ed.
(259) “Par les affections qu’ils portoyent à d’autres pour des raisons friuoles, et quasi sans scauoir pourquoy;” — “By attachments that they cherished towards others on trivial grounds, and in a manner without knowing why.”
(260) “Qui est celuy, tant pur et entier soit il ?” — “Where is the man, be he ever so pure and perfect?”
(261) “Et rapporte toutes choses a sa bonte;” — “And ascribes everything to his goodness.”
(262) “Arrestons nous et reposons du tout;” — “Let us stay ourselves, and wholly repose.”
(263) “Bonne et saincte;” — “Good and holy.”
(264) “The most ancient MSS. read ἁγιοτητι, (holiness) — not ἁπλοτητι, (simplicity.)” — Penn
(265) “The word used here εἰλικρινείᾳ and rendered sincerity — denotes properly — clearness, such as is judged of or discerned in sunshine, (εἴλη, sunshine, and κρίνω, to judge,) and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in the night. ” — Barnes. The same term is made use of by Paul in 1. o 5:8, and in 2. o 2:17. On comparing the various instances in which this term is employed by the Apostle, we have occasion to observe the admirable harmony between his exhortations and practice. — Ed.
13. For we write no other things Here he indirectly reproves the false apostles, who recommended themselves by immoderate boastings, while they had little or no ground for it; and at the same time he obviates calumnies, in order that no one may object, that he claims for himself more than is his due. He says, therefore, that he does not in words boast of anything that he is not prepared to make good by deeds, and that, too, from the testimony of the Corinthians.
The ambiguity, however, of the words, has given occasion for this passage being misinterpreted. Αναγινώσκειν, among the Greeks, signifies sometimes to read, and at other times to recognize. Επιγινώσκειν sometimes signifies to discover, while at other times it means what the Latins properly express by the verb agnoscere , to own, as among lawyers the phrase is used to own a child, (266) as Budaeus also has observed. In this way ἐπιγινώσκειν means more than ἀναγινώσκειν For we say that a person recognises a thing, that is, that being silently convinced of it in his judgment, he perceives it to be true, while at the same time he does not acknowledge it, or, in other words, cordially intimate his assent to it.
Let us now examine Paul’s words. Some read thus — We write no other things than what ye read and acknowledge, which it is very manifest is exceedingly lifeless, not to say senseless. For as to Ambrose’s qualifying the statement in this way — You not only read, but also acknowledge, there is no one that does not perceive that it is quite foreign to the import of the words. And the meaning that I have stated is plain, and hangs together naturally, and, up to this point, there is nothing to prevent readers from understanding it, were it not that they have had their eyes shut, from being misled by the different meanings of the word. The sum is this — that Paul declares, that he brings forward no other things than what were known and perceived by the Corinthians — nay more, things as to which they would bear him witness. The first term employed is recognoscere , (to recognize,) which is applicable, when persons are convinced from experience that matters are so. The second is agnoscere , (to acknowledge,) meaning that they give their assent to the truth. (267)
And, I hope, will acknowledge even to the end. As the Corinthians had not yet perfectly returned to a sound mind, so as to be prepared to weigh his fidelity in a just and even balance, (268) but at the same time had begun to abate somewhat of their perverse and malignant judgment respecting him, he intimates, that he hopes better as to the future. “You have already,” says he, “to some extent acknowledged me. I hope that you will acknowledge more and more what I have been among you, and in what manner I have conducted myself.” (269) From this it appears more clearly what he meant by the word ἐπιγινώσκειν. (acknowledge (270)) Now this relates to a season of repentance, for they had at the beginning acknowledged him fully and thoroughly; afterwards their right judgment had been beclouded (271) by unfair statements, but they had at length begun to return in part to a sound mind.
(266) “Ce que disons Auouer: comme on dira Auouer vn enfant ;” — “What we express by the verb to own, as when you speak of owning a child. ”
(267) The word ἀςναγινώσκετε, “properly means to know accurately, to distinguish. It is probably used here in the sense of knowing accurately or surely, of recognizing from their former acquaintance with him.” ᾿Επιγινώσκειν “here means that they would fully recognize, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life.” — Barnes. Dr. Bloomfield, who approves of the view taken by Calvin of the meaning of the verb ἀναγινώσκετε, remarks, that the word is employed in the same sense by Xenophon. Anab., 5:8, 6, as well as elsewhere in the Classical writers. — Ed.
(268) “C’est à dire, pour en iuger droitement;” — “That is to say, to judge of it aright.”
(269) “Que vous cognoistrez de plus en plus comme i’ay conversé entre vous, et comme ie m’y suis gouuerné, et ainsi auouërez ce que maintenant i’en di;” — “That you will acknowledge more and more how I have conducted myself among you, and how I have regulated myself, and thus you will assent to what I now say.”
(270) “Que c’est qu’il a entendu par le dernier des deux mots desquels nous auons parler, lequel nous auons traduit Auouer ;” — “What it was that he meant by the last of the two words of which we have spoken, which we have rendered — Acknowledge.
(271) “Obscurci et abbastardi en eux par les propos obliques des faux — Apostres et autres malins;” — “Obscured and corrupted by the unfair statements of the false Apostles, and other malicious persons.”
14. For we are your glorying. We have briefly adverted to the manner in which it is allowable for saints to glory in God’s benefits — when they repose themselves in God alone, and have no other object of aim. Thus it was a ground of pious glorying on the part of Paul, that he had, by his ministry, brought the Corinthians under obedience to Christ; and of the Corinthians, on the other hand, that they had been trained up so faithfully and so virtuously by such an Apostle — a privilege that had not been allotted to all. This way of glorying in men does not stand in the way of our glorying in God alone. Now he instructs the Corinthians, that it is of the greatest importance for themselves that they should acknowledge him to be a faithful, and not a merely pretended, servant of Christ; because, in the event of their withdrawing from him, they would deprive themselves of the highest glory. In these words he reproves their fickleness, inasmuch as they voluntarily deprived themselves of the highest glory, by listening too readily to the spiteful and envious.
In the day of the Lord By this I understand the last day, which will put an end to all the fleeting (272) glories of this world. He means, then, that the glorying of which he is now speaking is not evanescent, as those things are that glitter in the eyes of men, but is abiding and stable, inasmuch as it will remain until the day of Christ. For then will Paul enjoy the triumph of the many victories that he had obtained under Christ’s auspices, and will lead forth in splendor all the nations that have, by means of his ministry, been brought under Christ’s glorious yoke; and the Church of the Corinthians will glory in having been founded and trained up by the services of so distinguished an Apostle.
(272) “Vaines et caduques;” — “Empty and fading.”
15. In this confidence. After having given them reason to expect that he would come, he had subsequently changed his intention. This was made an occasion of calumny against him, as appears from the excuse that he brings forward. When he says that it was from relying onthis confidence that he formed the purpose of coming to them, he indirectly throws the blame upon the Corinthians, inasmuch as they had, by their ingratitude, hindered, to some extent, his coming to them, by depriving him of that confidence.
That ye might have a second benefit The first benefit had been this — that he had devoted himself for the entire period of a year and six months (Act 18:11) to the work of gaining them to the Lord; the second was their being confirmed, by means of his coming to them, in the faith which they had once received, and being stirred up by his sacred admonitions to make farther progress. Of this latter benefit the Corinthians had deprived themselves, inasmuch as they had not allowed the apostle to come to them. They were paying, therefore, the penalty of their own fault, and they had no ground for imputing any blame to Paul. If any one, however, prefers, with Chrysostom, to take χάριν (benefit) as used instead of καράν , (joy,) I do not much object to it. (275) The former interpretation, however, is more simple.
(275) “Most modern Commentators explain the χάριν gift or benefit; but the ancient Commentators, and some modern ones, as Wolf and Schleus, gratification for χαράν. It should seem to mean benefit generally, every spiritual advantage, or gratification from his society, imparted by his presence.” — Bloomfield One MS. reads χαράν Kypke, who renders χάριν, joy adduces instances in support of this meaning of χάρι ”, though acknowledged to be unusual, from Plutarch, Polybius, and Euripides. The phrase is rendered in Tyndale’s version, (1534,) and also in Cranmer’s, (1539,) and Geneva, (1557,) versions — one pleasure moare. — Ed.
17. Did I use fickleness? There are two things, more especially, that prevent the purposes of men from being carried into effect, or their promises from being faithfully performed. The one is that they make changes upon them almost every hour, and the other is that they are too rash in forming their plans. It is a sign of changeableness to purpose or promise what you almost immediately afterwards regret. With that fault Paul declares he had not been chargeable. “I have not,” says he, “through fickleness drawn back from the promise that I made.” He declares also that he had been on his guard against rashness and misdirected confidence; for such is the way in which I explain the expression — purpose according to the flesh For it is, as I have stated, the common practice of men, as though they were not dependent on God’s providence, and were not subject to his will, to determine rashly and presumptuously what they will do. Now God, with the view of punishing this presumption, defeats their plans, so as to prevent them from having a prosperous issue, and in many instances holds up themselves to ridicule.
The expression, it is true, according to the flesh, might be extended farther, so as to include all wicked schemes, and such as are not directed to a right end, as for example such as are dictated by ambition, avarice, or any other depraved affection. Paul, however, in my opinion, did not intend here to refer to any thing of that nature, but merely to reprove that rashness which is but too customary on the part of man, and in daily use in the forming of plans. To purpose, therefore, according to the flesh, is not owning God as our ruler, but, instead of this, being impelled by a rash presumption, which is afterwards justly derided by God, and punished. The apostle, with the view of clearing himself from these faults, proposes a question, as if in the person of his opponents. Hence it is probable, as I have already said, that some unfavorable report had been put in circulation by wicked persons.
That with me there should be yea, yea Some connect this statement with what goes before, and explain it thus: “As if it were in my power to perform whatever I purpose, as men determine that they will do whatever comes into their mind, and order their ways, as Solomon speaks, (Pro 16:1,) while they cannot so much as govern their tongue.” And, undoubtedly, the words seem to imply this much — that what has been once affirmed must remain fixed, and what has been once denied must never be done. So James in his Epistle (Jas 5:12) says,
Let your yea be yea, and your nay nay, lest ye fall into dissimulation.
Farther, the context would in this way suit exceedingly well as to what goes before. For to purpose according to the flesh is this — when we wish that, without any exception, our determinations shall be like oracles. (276) This interpretation, However, does not accord with what immediately follows — God is faithful, etc., where Paul makes use of the same form of expression, when he has it in view to intimate, that he had not been unfaithful in his preaching. Now it were absurd, if almost in the same verse he reckoned it as a fault that his yea should be yea, and his nay nay, and yet at the same time laid claim to it as his highest praise. I am aware of what could be said in reply, if any one were disposed to sport himself with subtleties, but I have no relish for anything that is not solid.
I have, therefore, no doubt, that in these words Paul designed to reprove fickleness, although they may seem to be susceptible of another meaning, for the purpose of clearing himself from that calumny — that he was accustomed to promise in words what he failed to perform in deeds. (277) Thus the reiterating of the affirmation and negation will not have the same meaning as in Mat 5:37. and in James, but will bear this meaning — “that yea should with me be in this instance yea, and on the other hand, when it pleases me, nay, nay ” At the same time it is possible that it may have crept in through the ignorance of transcribers, as the old translation does not redouble the words, (278) However this may be, we ought not to be very solicitous as to the words, provided we are in possession of the apostle’s intention, which, as I have said, clearly appears from what follows. (279)
(276) “Que nos deliberations et conseils soyent comme oracles et reuelations Diuines;” — “That our purposes and plans shall be like oracles and Divine revelations.”
(277) “He (the apostle) anticipates and repels a reproach of ἰλαφρία, or ‘lightness of purpose, ’ in that change of mind, as if he was ‘a yea and nay man, ’ (Shaksp.), on whose word no secure reliance could be placed. In the next verse he calls God to witness that his word to them was not, ‘both yea and nay; ’ and in the beginning of the following chapter, he explains to them, that it was for their sakes that he abstained from executing his first intention.” — Penn. — Ed.
(278) The rendering of the Vulgate is as follows: “Ut sit apud me est et non;” — “That with me there should be yea and nay. ” This reading — τὸ ναὶ καὶ τὸ οὔ, (yea and nay), is found in one Greek MS., as stated by Semler. Wiclif, (1380,) following the Vulgate, reads — “that at me, be it is and it is not. ” — Ed.
(279) “It was a proverbial manner among the Jews (see Wet.) of characterizing a man of strict probity and good faith, by saying, ‘his yes is yes, and his no is no’ — that is, you may depend upon his word; as he declares, so it is; and as he promises, so he will do. Our Lord is therefore to be considered here (Mat 5:37) not as prescribing the precise terms wherein we are to affirm or deny; in which case it would have suited better the simplicity of his style to say barely ναὶ καὶ οὔ (yea and nay,) without doubling the words; but as enjoining such an habitual and inflexible regard to truth, as would render swearing unnecessary. That this manner of converting these adverbs into nouns, is in the idiom of the sacred penmen, we have another instance, (2. o 1:20,) ‘For all the promises of God in him are yea, and in him Amen. ’ (ἐν αὐτῷ τὸ ναὶ καὶ ἐν αὐτῷ τὸ ἀμὴν) — that is, certain and infallible truths. It is indeed a common idiom of the Greek tongue, to turn by means of the article any of the parts of speech ‘into a noun.” — Campbell on the Gospels, volume 2. — Ed.
18. God is faithful. By the term word he means doctrine, as is manifest from the reason that he adds, when he says, that the Son of God, who is preached by him, is not variable, etc. As to his being always consistent with himself in point of doctrine, and not differing from himself, (280) he intends that by this they shall form a judgment as to his integrity, and in this way he removes every unfavorable suspicion of fickleness or unfaithfulness. It does not, however, necessarily follow, that the man who is faithful in doctrine, is also observant of truth in all his words. But as Paul did not reckon it of much importance in what estimation he was held, provided only the majesty of his doctrine remained safe and sound, he, on that account, calls the attention of the Corinthians chiefly to that matter. He intimates, it is true, that he observed in his whole life the same course of fidelity, as the Corinthians had seen in his ministry. He seems, however, as if intentionally, in repelling the calumny, to transfer it from his person to his doctrine, because he was unwilling that his apostleship should be indirectly defamed, while he was not greatly concerned as to himself in other respects.
But observe, with what zeal he applies himself to this. For he calls God to witness, how simple and pure his preaching was — not ambiguous, not variable, not temporizing. In his oath, too, he connects the truth of God with the truth of his doctrine. “The truth of my preaching is as sure and stable as God is faithful and true.” Nor is this to be wondered at, for the word of God, which Isaiah says endureth for ever, (Isa 40:8,) is no other than what prophets and apostles published to the world, as Peter explains it. (1. e 1:25.) Hence, too, his confidence (281) in denouncing a curse upon angels, if they dared to bring another gospel, one that was at variance with his. (Gal 1:8.) Who would dare to make the angels of heaven subject to his doctrine, if he had not God as his authority and defense? With such an assurance of a good conscience does it become ministers (282) to be endowed, who mount the pulpit to speak the word in Christ’s name — so as to feel assured that their doctrine can no more be overthrown than God himself.
(280) “N’a point dit l’vn, puis l’autre;” — “Does not say one thing and then another.”
(281) “De là vient aussi que S. Paul est bien si hardi;” — “Hence, too, it comes that St. Paul is so very bold.”
(282) “Et annonciateurs de la parolle de Dieu;” — “And heralds of the word of God.”
19. For the Son of God Here we have the proof — because his preaching (283) contained nothing but Christ alone, who is the eternal and immutable truth of God. The clause preached by us is emphatic. For, as it may be, and often does happen, that Christ is disfigured by the inventions (284) of men, and is adulterated, as it were, by their disguises, he declares that it had not been so as to himself or his associates, but that he had sincerely and with an integrity that was befitting, held forth Christ pure and undisguised. Why it is that he makes no mention of Apollos, while he mentions by name Timotheus and Silvanus, does not exactly appear; unless the reason be, as is probable, that the more that individuals were assailed by the calumnies of the wicked, (285) he was so much the more careful to defend them.
In these words, however, he intimates that his whole doctrine was summed up in a simple acquaintance with Christ alone, as in reality the whole of the gospel is included in it. Hence those go beyond due limits, who teach anything else than Christ alone, with whatever show of wisdom they may otherwise be puffed up. For as he is the end of the law, (Rom 10:4,) so he is the head — the sum — in fine, the consummation — of all spiritual doctrine.
In the second place, he intimates that his doctrine respecting Christ had not been variable, or ambiguous, so as to present him from time to time in a new shape after the manner of Proteus; (286) as some persons make it their sport to make changes upon him, (287) just as if they were tossing a ball to and fro with their hand, simply for the purpose of displaying their dexterity. Others, with a view to procure the favor of men, present him under various forms, while there is still another class, that inculcate one day what on the next they retract through fear. Such was not Paul’s Christ, nor can that of any true apostle (288) be such. Those, accordingly, have no ground to boast that they are ministers of Christ, who paint him in various colors with a view to their own advantage. For he alone is the true Christ, in whom there appears that uniform and unvarying yea, which Paul declares to be characteristic of him.
(283) “Il dit donc que sa parolle n’a point este oui et non, c’est à dire variable; pource que sa predication,” etc.; — “He says, then, that his word had not been yea and nay, that is to say, variable; because his preaching,” etc.
(284) “Et mensonges;” — “And fallacies.”
(285) “Des calomniateurs et mesdisans;” — “By calumniators and slanderers.”
(286) “En sorte qu’il l’ait transfiguré, maintenant en vne sorte, tantost en vne autre, comme les Poëtes disent que Proteus se transformoit en diuerses sortes;” — “So as to present him in different shapes, now in one form, then in another, as the poets say that Proteus transformed himself into different shapes.” The following poets (among others) make mention of the “shape — changing” Proteus: — Virgil, (Georg. 4:387); Ovid, (Met. 8:730); Horace, (Sat. 2:3, 71, Ep. I. 1:90.) See Calvin on John, vol. 2, p. 256, n. 1. — Ed.
(287) “En toutes manieres;” — “In every way.”
(288) “Celui de tous vrais et fideles ministres;” — “That of all true and faithful ministers.”
20. For all the promises of God — Here again he shows how firm and unvarying the preaching of Christ ought to be, inasmuch as he is the groundwork (289) of all the promises of God. For it were worse than absurd to entertain the idea that he, in whom all the promises of God are established, is like one that wavers. (290) Now though the statement is general, as we shall see ere long, it is, notwithstanding, accommodated to the circumstances of the case in hand, with the view of confirming the certainty of Paul’s doctrine. For it is not simply of the gospel in general that he treats, but he honors more especially his own gospel with this distinction. “If the promises of God are sure and well-founded, my preaching also must of necessity be sure, inasmuch as it contains nothing but Christ, in whom they are all established.” As, however, in these words he means simply that he preached a gospel that was genuine, and not adulterated by any foreign additions, (291) let us keep in view this general doctrine, that all the promises of God rest upon Christ alone as their support — a sentiment that is worthy of being kept in remembrance, and is one of the main articles of our faith. It depends, however, on another principle — that it is only in Christ that God the Father is propitious to us. Now the promises are testimonies of his fatherly kindness towards us. Hence it follows, that it is in him alone that they are fulfilled.
The promises, I say, are testimonies of Divine grace: for although God shows kindness even to the unworthy, (Luk 6:35,) yet when promises are given in addition to his acts of kindness, there is a special reason — that in them he declares himself to be a Father. Secondly, we are not qualified for enjoying the promises of God, unless we have received the remission of our sins, which we obtain through Christ. Thirdly, the promise, by which God adopts us to himself as his sons, holds the first place among them all. Now the cause and root of adoption is Christ; because God is not a Father to any that are not members and brethren of his only-begotten Son. Everything, however, flows out from this source — that, while we are without Christ, we are hated by God rather than favorably regarded, while at the same time God promises us everything that he does promise, because he loves us. Hence it is not to be wondered if Paul here teaches, that all the promises of God are ratified and confirmed in Christ.
It is asked, however, whether they were feeble or powerless, previously to Christ’s advent; for Paul seems to speak here of Christ as manifested in the flesh. (1. i 3:16.) I answer, that all the promises that were given to believers from the beginning of the world were founded upon Christ. Hence Moses and the Prophets, in every instance in which they treat of reconciliation with God, of the hope of salvation, or of any other favor, make mention of him, and discourse at the same time respecting his coming and his kingdom. I say again, that the promises under the Old Testament were fulfilled to the pious, in so far as was advantageous for their welfare; and yet it is not less true, that they were in a manner suspended until the advent of Christ, through whom they obtained their true accomplishment. And in truth, believers themselves rested upon the promises in such a way, as at the same time to refer the true accomplishment of them to the appearing of the Mediator, and suspended their hope until that time. In fine, if any one considers what is the fruit of Christ’s death and resurrection, he will easily gather from this, in what respect the promises of God have been sealed and ratified in him, which would otherwise have had no sure accomplishment.
Wherefore, also, through him let there be Amen. Here also the Greek manuscripts do not agree, for some of them have it in one continued statement —As many promises of God as there are, are in him Yea, and in him Amen to the glory of God through us. (292) The different reading, however, which I have followed, is easier, and contains a fuller meaning. For as he had said, that, in Christ, God has confirmed the truth of all his promises, so now he teaches us, that it is our duty to acquiesce in this ratification. This we do, when, resting upon Christ by a sure faith, we subscribe and set our seal that God is true, as we read in Joh 3:33, and that with a view to his glory, as this is the end to which everything should be referred. (Eph 1:13, and Rom 3:4.)
The other reading, I confess, is the more common one, but as it is somewhat meagre, I have not hesitated to prefer the one that contains the fuller meaning, and, besides, is much better suited to the context. For Paul reminds the Corinthians of their duty — to utter their Amen in return, after having been instructed in the simple truth of God. If, however, any one is reluctant to depart from the other reading, there must, in any case, be an exhortation deduced from it (293) to a mutual agreement in doctrine and faith.
(289) “Le fondement et la fermete;” — “The foundation and security.”
(290) “Que celuy en qui toutes les promesses de Dieu sont establies et ratifices, fust comme vn homme chancelant et inconstant;” — “That he, in whom all the promises of God are established and ratified, should be like a man that is wavering and unsteady.”
(291) “Il a presché le vray et pur Evangile, et sans y auoir lien adiousté qu’il ait corrompu ou falsifié;” — “He preached the true and pure gospel, and without having added to it anything that had corrupted or adulterated it.”
(292) “The most ancient MSS. and versions read the verse thus: — ὃσαι γὰρ ἐπαγγελίαι Θεοῦ ἐν αὐτῷ τὸ ναὶ διό καὶ δι ᾿ αὐτοῦ τοῦ ᾿Αμὴν, τῷ Θεῷ πρὸς” δοξαν δι ᾿ ἡμῶν;” — “For all the promises of God are in him yea; because they are, through him, who is the Amen, to the glory of God by us.” — Penn
(293) “Qu’il scache tousiours qu’il en faut tirer vne exhortation;” — “Let him always know this — that we must deduce from it an exhortation.”
God, indeed, is always true and steadfast in his promises, and has always his Amen, as often as he speaks. But as for us, such is our vanity, that we do not utter our Amen in return, except when he gives a sure testimony in our hearts by his word. This he does by his Spirit. That is what Paul means here. He had previously taught, that this is a befitting harmony — when, on the one hand, the calling of God is without repentance, (Rom 11:29,) and we, in our turn, with an unwavering faith, accept of the blessing of adoption that is held out to us. That God remains steadfast to his promise is not surprising; but to keep pace with God in the steadfastness of our faith in return — that truly is not in man’s power. (294) He teaches us, also, that God cures our weakness or defect, (as they term it,) when, by correcting our belief, he confirms us by his Spirit. Thus it comes, that we glorify him by a firm steadfastness of faith. He associates himself, however, with the Corinthians, expressly for the purpose of conciliating their affections the better, with a view to the cultivation of unity. (295)
21.Who hath anointed us. He employs different terms to express one and the same thing. For along with confirmation, he employs the terms anointing and sealing, or, by this twofold metaphor, (296) he explains more distinctly what he had previously stated without a figure. For God, by pouring down upon us the heavenly grace of the Spirit, does, in this manner, seal upon our hearts the certainty of his own word. He then introduces a fourth idea — that the Spirit has been given to us as an earnest — a similitude which he frequently makes use of, and is also exceedingly appropriate. (297) For as the Spirit, in bearing witness of our adoption, is our security, and, by confirming the faith of the promises, is the seal (σφραγὶς), so it is on good grounds that he is called an earnest, (298) because it is owing to him, that the covenant of God is ratified on both sides, which would, but for this, have hung in suspense. (299)
Here we must notice, in the first place, the relation (300) which Paul requires between the gospel of God and our faith; for as every thing that God says is more than merely certain, so he wishes that this should be established in our minds by a firm and sure assent. Secondly, we must observe that, as an assurance of this nature is a thing that is above the capacity of the human mind, it is the part of the Holy Spirit to confirm within us what God promises in his word. Hence it is that he has those titles of distinction — the Anointing, the Earnest, the Comforter, and the Seal. In the third place we must observe, that all that have not the Holy Spirit as a witness, so as to return their Amen to God, when calling them to an assured hope of salvation, do on false grounds assume the name of Christians.
(294) “D’apporter de nostre costé vne correspondance mutuelle à la vocation de Dieu en perseuerant constamment en la foy;” — “To maintain on our part a mutual correspondence to the call of God by persevering steadfastly in the faith.”
(295) “Expressement afin de les gaigner et attirer a vraye vnite;” — “Expressly for the purpose of gaining them over and drawing to a true unity.”
(296) “Par les deux mots qui sont dits par metaphore et similitude;” — “By these two words which are employed by way of metaphor and similitude.”
(297) “Αῤρ᾿αβὡν and the Latin arrhabo are derived from the Hebrew ערבון (gnarabon) — a pledge or earnest; i.e., a part of any price agreed on, and paid down to ratify the engagement; German, Hand — gift. ” — Bloomfield. “The word appears to have passed, probably as a commercial term, out of the Hebrew or Phenician into the western languages.” — Gesenius. — Ed.
(298) “If God having once given this earnest, should not also give the rest of the inheritance, he should undergoe the losse of his earnest, as Chrysostome most elegantly and soundly argueth.” — Leigh’s Annotations. — Ed.
(299) “A seal was used for different purposes: to mark a person’s property, to secure his treasures, or to authenticate a deed. In the first sense, the Spirit distinguishes believers as the peculiar people of God; in the second, he guards them as his precious jewels; in the third, he confirms or ratifies their title to salvation. [...] An earnest is a part given as a security for the future possession of the whole. The Holy Ghost is the earnest of the heavenly inheritance, because he begins that holiness in the soul which will be perfected in heaven, and imparts those joys which are foretastes of its blessedness.” — Dick’s Theology, volume 3 — Ed.
(300) “La correspondance mutuelle;” — “The mutual correspondence.”
23. I call God for a witness. He now begins to assign a reason for his change of purpose; for hitherto he has merely repelled calumny. When, however, he says that he spared them, he indirectly throws back the blame upon them, and thus shows them that it would be unfair if he were put to grief through their fault, but that it would be much more unfair if they should permit this; but most of all unfair if they should give their assent to so base a calumny, as in that case they would be substituting in their place an innocent person, as if he had been guilty of their sin. Now he spared them in this respect, that if he had come he would have been constrained to reprove them more severely, while he wished rather that they should of their own accord repent previously to his arrival, that there might be no occasion for a harsher remedy, (303) which is a signal evidence of more than paternal lenity. For how much forbearance there was in shunning this necessity, when he had just ground of provocation!
He makes use, also, of an oath, that he may not seem to have contrived something to serve a particular purpose. For the matter in itself was of no small importance, and it was of great consequence that he should be entirely free from all suspicion of falsehood and pretence. Now there are two things that make an oath lawful and pious — the occasion and the disposition. The occasion I refer to is, where an oath is not employed rashly, that is, in mere trifles, or even in matters of small importance, but only where there is a call for it. The disposition I refer to is, where there is not so much regard had to private advantage, as concern felt for the glory of God, and the advantage of the brethren: For this end must always be kept in view, that our oaths may promote the honor of God, and promote also the advantage of our neighbours in a matter that is befitting. (304)
The form of the oath must also be observed — first, that he calls God to witness; and, secondly, that he says upon my soul For in matters that are doubtful and obscure, where man’s knowledge fails, we have recourse to God, that he, who alone is truth, may bear testimony to the truth. But the man that appeals to God as his witness, calls upon him at the same time to be an avenger of perjury, in the event of his declaring what is false. This is what is meant by the phrase upon my soul. “I do not object to his inflicting punishment upon me, if I am guilty of falsehood.” Although, however, this is not always expressed in so many words, it is, notwithstanding, to be understood. For
if we are unfaithful, God remaineth faithful
and will not deny himself (2. i 2:13.)
He will not suffer, therefore, the profanation of his name to go unpunished.
(303) “Remede plus aspre et rigoureux;” — “A harsher and more rigorous remedy.”
(304) “Moyennant que ce soit en chose iuste et raisonable;” — “Provided it is in a matter that is just and reasonable.”
24. Not that we exercise dominion He anticipates an objection that might be brought forward. “What! Do you then act so tyrannically (305) as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing that the very circumstance, that he had been constrained to treat them more harshly, was owing to his fatherly affection. When he says that he does not exercise dominion over their faith, he intimates, that such a power is unjust and intolerable — nay more, is tyranny in the Church. For faith ought to be altogether exempt, and to the utmost extent free, from the yoke of men. We must, however, observe, who it is that speaks, for if ever there was a single individual of mortals, that had authority to claim for himself such a dominion, Paul assuredly was worthy of such a privilege. Yet he acknowledges, (306) that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control. (307) Erasmus has observed in his Annotations, that by supplying the Greek particle ἕνεκα, it may be understood in this way — Not that we exercise dominion over you — with respect to your faith — a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual dominion, except that of God only. This always remains a settled point — pastors have no peculiar dominion over men’s consciences, (308) inasmuch as they are ministers, not lords. (1. e 5:3.)
What then does he leave to himself and others? He calls themhelpers of their joy — by which term I understand happiness. At the same time he employs the term joy as opposed to the terror which tyrants awaken through means of their cruelty, and also false prophets, (309) resembling tyrants, that rule with rigor and authority, as we read in Eze 34:4. He argues from contraries, that he did by no means usurp dominion over the Corinthians, inasmuch as he endeavored rather to maintain them in the possession of a peace that was free, and full of joy.
For by faith ye stand. As to the reason why he adds this, others either pass it over altogether in silence, or they do not explain it with sufficient distinctness. For my part, I am of opinion that he here again argues from contraries. For if the nature and effect of faith be such that we lean, in order that we may stand, (310) it is absurd to speak of faith as being subject to men. Thus he removes that unjust dominion, with which, he had a little before declared, he was not chargeable.
(305) “Es — tu si insupportable, et si orgueilleux ?” — “Are you so insufferable and so proud?”
(307) The views here expressed by Calvin are severely animadverted upon in the following terms by the Romanists, in the Annotations appended to the Rheims version of the New Testament: “Calvin and his seditious sectaries with other like which despise dominion, as St. Jude describeth such, would by this place deliver themselves from all yoke of spiritual Magistrates and Rulers: namely, that they be subject to no man touching their faith, or for the examination and trial of their doctrine, but to God and his word only. And no marvel that the malefactors and rebels of the Church would come to no tribunal but God’s, that so they may remain unpunished at least during this life. For though the Scriptures plainely condemne their heresies, yet they could writhe themselves out by false glosses, constructions, corruptions, and denials of the bookes to be canonical, if there were no lawes or judicial sentences of men to rule and represse them.” To these statements Dr. Fulke in his elaborate work in refutation of the errors of Popery, (Lond. 1601,) p. 559, appropriately replies as follows: “This is nothing els but a lewd and senselesse slander of Calvin and vs, that we despise lordship, because we will not be subject to the tyranny of Antichrist, that would be Lord of our faith, and arrogateth vnto himselfe auctoritie to make new articles of fayth, which have no ground or warrant in the word of God. But CALVIN did willingly acknowledge all auctoritie of the ministers of the Church, which the Scripture doth allow unto them, and both practiced, and submitted himselfe to the discipline of the Church, and the lawful gouernours thereof, although he would not yield unto the tyrannicall yoke of the Pope, who is neither soueraigne of the Church, nor any true member of the same. Yea, Calvin and we submit ourselves, not only to the auctoritie of the Church, but also of the Ciuile Magistrates to be punished, if we shall be found to teach or doe any thing contrary to the doctrine of faith, receyued and approved by the Church, whereas the Popish clergy, in causes of religion, will not be subject to the temporal gouernors, judgement, and correction.” — Ed.
(308) “Que les Pasteurs et Evesques n’ont point de iurisdiction propre sur les consciences;” — “That Pastors and Bishops have no peculiar jurisdiction over consciences.”
