2 Corinthians 1:2 Komentář

After the introduction (Co2 1:1, Co2 1:2) the apostle begins with the narrative of his troubles and God's goodness, which he had met with in Asia, by way of thanksgiving to God (Co2 1:3-6), and for the edification of the Corinthians (Co2 1:7-11). Then he attests his and his fellow-labourers' integrity (Co2 1:12-14), and afterwards vindicates himself from the imputation of levity and inconstancy (Co2 1:15-24).

This chapter contains the inscription of the epistle, the salutation of the persons to whom it is written, the preface to it, and the first part of it, in which is the apostle's defence of himself from the charge of fickleness and inconstancy. The inscription is in Co2 1:1, in which an account is given of the person, the writer of this epistle, by his name Paul, and by his office, an apostle of Jesus Christ, which is ascribed to the will of God as the spring and cause of it; and with himself he joins Timothy, whom he calls a brother: also an account is given of the persons to whom the epistle is inscribed, who are both the church at Corinth, and all the saints throughout the region of Achaia, of which Corinth was the chief city: the salutation, and which is common to all the epistles of the Apostle Paul, is in Co2 1:2, and the preface begins Co2 1:3, with a thanksgiving to God, who is described by the relation he stands in to Christ, as his Father, by the manifold mercies and blessings he is the author and donor of, and by the consolation he administers; an instance of which is given, Co2 1:4, in the apostle and his companions, who had been comforted by him; the end of which was, that they might be instruments of comforting others in like troubles with the same consolations; the great goodness of God in which is illustrated by proportioning their consolation by Christ to their sufferings for him, Co2 1:5, and the end both of their afflictions and their comforts is repeated and explained; and by a dilemma it is shown, that both were for the good of the saints at Corinth, Co2 1:6, and a strong assurance is given, that as they shared in sufferings for Christ, they would partake of consolation by him as they had done, Co2 1:7. Next the apostle, in proof of what he had said, gives an instance of the trouble he had been in, and of the comfort and deliverance he had received, which he would not have the Corinthians ignorant of: he mentions the place where it was, in Asia, and gives an account of the nature of the affliction, how great it was; it was out of measure, above the strength of man, and induced despair of life, Co2 1:8, so that the apostle, and those that were with him in it, expected nothing but death, and were under the sentence of it in their own apprehensions; the end of God in suffering which, was to take them off of all self-confidence, and to engage their trust in God, to which the consideration of his power in raising the dead is a strong argument, Co2 1:9. And indeed this deliverance, which God wrought, for the apostle, and his friends, was a deliverance as it were from death, and a very great one; and which had this effect upon them, the designed and desired end, trust and confidence in God for future deliverance, having had an experience of past and present, Co2 1:10, which deliverance the apostle acknowledges, was owing to the prayers of the Corinthians, as a means or helping cause of it; and which favour was bestowed thereby for this end, that as it came by the means of many, thanks might be returned by many for it, Co2 1:11. And the reason why the apostle, and his fellow ministers, had such an interest in the prayers of the Corinthians, was their agreeable conversation in the world, and particularly at Corinth, which their consciences bore witness to, and they could reflect upon with pleasure; it being through the grace of God with great simplicity and sincerity, and not with carnal craft and subtlety: or this is mentioned by the apostle to remove the charge of levity, and to vindicate himself and others from it, Co2 1:12, which he next enters upon, premising that the constant course of their lives was such as before described, and which there was no reason to doubt would always continue such; for the truth of which he appeals to what they had seen, and owned to be in them, Co2 1:13, and that it was acknowledged, at least in part, that the apostles were their rejoicing, or of whom they boasted as to their conduct and conversation, even as they were persuaded they would be matter of rejoicing in the day of Christ to them, Co2 1:14. And then the apostle acknowledges his intention and promise of coming to them, which was in confidence of their value for him, and of their being real Christians and persevering ones; and for this end, that he might establish them in the grace which they had received, Co2 1:15, and also, after he had passed by them into Macedonia, and was returned from thence to them again, that he might be helped on by them in his journey to Jerusalem, with the collection for the poor saints there, Co2 1:16. But then he denies that he used levity, or carnal policy and purposes, or was guilty of any contradiction; all which expresses by certain interrogations, Co2 1:17, which confirms by the ministration of the Gospel among them, which was all of apiece, without contradiction for the truth of which he calls God to witness; and so argues from the uniformity of his ministry, to the constancy of his word of promise, Co2 1:18. Which argument he amplifies and enlarges on, by observing the subject matter of the Gospel ministry, which is Jesus Christ the Son of God; and which, though preached by different ministers, himself, Silvanus, and Timothy, yet was the same, had no contrariety in it, as preached by the one, and by the other, Co2 1:19, and therefore there was no reason to conclude that he was fickle and inconstant in his promise to them, when he was so invariable in his ministry among them: besides, as all the promises of God are sure and certain, being made by the God of truth, and being in Christ, and the performance of them being for the glory of God by the saints; so the promises of every good man, in imitation of God and Christ, are firmly and constantly observed, as much as can be by frail and finite creatures, Co2 1:20; and that the apostle, and his fellow ministers, were not so fickle and changeable as they were represented, neither in their principles, nor in their practices, the apostle takes notice of some blessings of grace, which they enjoyed in common with other saints, and with the Corinthians; such as stability in Christ, the unction of divine grace, the seal and earnest of the Spirit in their hearts; all which they had from God, and which kept them close to God, and preserved them in his grace, and from a fickle variable temper of mind, and from changeableness either in doctrine or conduct, Co2 1:21. And then the apostle proceeds to give the true reason why he had not as yet come to Corinth, according to his promise, which was on their account, and not his own, that they might not come under that severe discipline and correction, which their faults required; and for the truth of this he calls God to witness, Co2 1:23. But lest it should be objected that this was assuming a dominion over them, a lording it over God's heritage, he observes, that he and his fellow ministers did not pretend to have dominion over their faith, only to be helpers of their joy, Co2 1:24.

Grace be to you,.... This salutation is the same with that in the former epistle, and is common to all his epistles; See Gill on Rom 1:7. . 2 Corinthians 1:3 co2 1:3 co2 1:3 co2 1:3Blessed be God,.... This is an ascription of praise and glory to God, for he can only be blessed of men, by their praising and glorifying him, or by ascribing honour and blessing to him: and in this form of blessing him he is described, first by his relation to Christ, even the Father of our Lord Jesus Christ: whose Son Christ is, not by creation, as angels and men, nor by adoption, as saints, but in such a way of filiation, as no creatures are, or possibly can be: he is his only begotten Son, his own proper Son, his natural and eternal Son, is of the same nature with him, and equal to him in perfections, power, and glory. This is rightly prefaced by the apostle to the other following characters, since there is no mercy nor comfort administered to the sons of men but through the Lord Jesus Christ, the Son of God, and Saviour of sinners. And next he is described by his attribute of mercy, and the effects of it, or by his merciful disposition to his creatures, the Father of mercies. The Jews frequently address God in their prayers (a) under the title or character of, , "Father of mercies". The plural number is used, partly to show that God is exceeding merciful; he delights in showing mercy to poor miserable creatures, and is rich and plenteous in the exercise of it: nothing is more common in the Talmudic writings, than to call him "the merciful", and this is partly to express the multitude of his tender mercies, of which he is the "Father", author, and giver, both in a temporal, and spiritual sense; for there are not only innumerable providential mercies which the people of God share in, and partake of, but also a multitude of spiritual mercies. Such as redemption by Christ, pardon of sin through his blood, regeneration by his Spirit, supplies of grace out of his fulness, and the word and ordinances; all which are owing to the mercy of God, which they have abundant reason to be thankful to him, and bless him for, being altogether unworthy and undeserving of them. God is also described by his work of comforting the saints, and the God of all comfort; most rightly is this character given him, for there is no solid comfort but what comes from him; there is none to be had in, and from the creatures; and whatever is had through them it is from him: and all spiritual comfort is of him; whatever consolation the saints enjoy they have it from God, the Father of Christ, and who is their covenant God and Father in Christ; and the consolation they have from him through Christ in a covenant way is not small, and for which they have great reason to bless the Lord, as the apostle here does; for it is from him that Christ, the consolation of Israel, and the Spirit, the Comforter, come, and whatever is enjoyed by the Gospel. (a) Seder Tephillot, fol. 55. 8. Ed. Basil. fol. 77. 1. & passim, Ed. Amstelod. Sapher Shaare Zion, fol. 54. 1. Vid. Kabbala Denudata, par. 1. p. 7.

So then having brought the whole nation together in one, and saluted them with his accustomed greeting, for, saith he, "Grace to you and peace from God our Father and the Lord Jesus Christ."

Since the gift of God and of Christ is one and the same, Paul wants them to be partakers in the grace of God, that is, in the grace of Jesus Christ.

The works that the Father does the Son also does, and the gifts that the Father gives, the Son also gives. It is to be understood from this that although we know God as Father, we are still servants of Jesus Christ. We do not call him “brother” but Lord. For he is the only begotten Son by nature, not by adoption, and is Lord of all those who have been made children of God.

And now he employs the customary greeting, about which has been spoken in other places.

The Apostle wishes good things to the persons greeted; hence, he says, grace and peace to you. In regard to this he does two things: first, he mentions the good things; secondly, their author (v. 2b). He mentions these two gifts as two extremes, between which are contained all other goods. For the first good is grace, which is the beginning of all good things; because before grace there is only a diminished goodness in us. The last of all goods is peace, because peace is the general end of the mind; for no matter how peace is defined, it has the character of an end. In eternal glory, in government and in the way one lives, the end is peace: "He makes peace in your borders" (Ps. 147:14). He indicates the author of these goods when he says, from God our Father and the Lord Jesus Christ. These two expressions can be distinguished in two ways, because, when he says, from God our Father, it can be referred to the entire Trinity. For although the person of the Father is called the Father of Christ by nature, the entire Trinity is our Father by creation and governance: "For thou art our Father" (Is. 63:16); "You would call me My Father" (Jer. 3:19). Therefore good things come from God our Father, i.e., from the entire Trinity: "If you, then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him" (Matt. 7:11). But if God our Father is taken for the entire Trinity, why is the person of the Son added, when he says, and the Lord Jesus Christ? Is there another person in the Trinity? I answer that he is added, not as though he were an additional person, but on account of another nature, namely, of the humanity assumed by the Son to the divine person. The reason he lists him along with the Trinity is that all good things come to us from the Trinity through the Incarnation of Christ, first of all grace: "Grace and truth came through Jesus Christ" (Jn. 1:17), and secondly peace: "He is our peace" (Eph. 2:14). Again, when he says, from God our Father, it can be taken to mean the person of the Father alone; and although the entire Trinity is our Father, as has been said, the person of the Father is our Father by appropriation. Then the Lord Jesus Christ can be referred to the person of the Son. No mention is made of the Holy Spirit because, as Augustine says, since he is the nexus of the Father and the Son, whenever the person of the Father and the person of the Son are mentioned, the person of the Holy Spirit is also understood.

St. Paul encourages them to trust in God in all adversities, from a consideration of the support which he had granted them already in times of afflictions; and expresses his strong confidence of their fidelity, Co2 1:1-7. Mentions the heavy tribulation which he had passed through in Asia; as also his deliverance, Co2 1:8-11. Shows in what the exultation of a genuine Christian consists, Co2 1:12. Appeals to their own knowledge of the truth of the things which he wrote to them, Co2 1:13, Co2 1:14. Mentions his purpose of visiting them; and how sincere he was in forming it; and the reason why he did not come, as he had purposed, Co2 1:15-24.

Grace be to you and peace - See Rom 1:7.

THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED. (2Co. 1:1-24) Timothy our brother--When writing to Timothy himself, he calls him "my son" (Ti1 1:18). Writing of him, "brother," and "my beloved son" (Co1 4:17). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare Co2 2:12-13; see on Co1 16:10-11). in all Achaia--comprising Hellas and the Peloponnese. The Gentiles themselves, and AnnÃ&brvbrus Gallio, the proconsul (Act 18:12-16), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (Th1 1:8; Th2 1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also--Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In Gal 1:2 all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."