2 Corinthians 1:6 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.

And whether we be afflicted it is for your consolation,.... The apostle repeats and explains the end of both his comforts and his troubles, and shows, by a dilemma, a strong way of arguing, that the afflictions and consolations, the adversity and prosperity of him, and the other ministers of the Gospel, were for the good of the saints: and it is as if he should say, when you see us continue to preach the Gospel with so much boldness and cheerfulness, amidst so many reproaches, afflictions, and persecutions, you must be the more established in the faith, and confirmed in the truth of the Gospel; and this cannot fail of ministering much peace, satisfaction, and comfort to your minds. This animates you to hold fast the rejoicing of your hope, and the profession of your faith firm unto the end; and with the greater cheerfulness and pleasure meet with, and endure afflictions yourselves for the sake of Christ, and his Gospel: nay, he says, that the afflictions of Christ's ministers were not only for their consolation, but also for their salvation, which is effectual, or is effectually wrought in, or by the enduring, patient bearing, of the same sufferings which we also suffer. Not that the afflictions of the saints, or of others, and their patient enduring of them, are the cause of their salvation; for Christ is only the efficient cause, he is the sole author of spiritual and eternal salvation; but these are means the Spirit of God makes use of, as he does of the word and ordinances, to bring the saints to a satisfaction as to their interest in it, and are the ordinary way in which they are brought to the possession of it. Or whether we be comforted it is for your consolation and salvation: for whatsoever comfort God is pleased to communicate to us, it is not kept in our breasts, and for our own use, but we immediately and readily impart it to you, that you may share with us the advantage of it, and be comforted together with us; that your faith in the doctrine of salvation may be established, your hope of it increased, and that you may be more comfortably assured you are in the way to it, and shall enjoy it.

"Whether we be afflicted, it is for your comfort and salvation, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast." Having spoken of one, and that the chief ground of comfort and consolation, namely, having fellowship [by sufferings] with Christ: he layeth down as second this which he now mentions, namely, that the salvation of the disciples themselves was procured thereby. "Faint not, therefore, he says, nor be confounded and afraid because we are afflicted; for this same thing were rather a reason for your being of good cheer: for had we not been afflicted, this had been the ruin of you all." How and wherein? For if through lack of spirit and fear of danger we had not preached unto you the word whereby ye learned the true knowledge, your situation had been desperate. Seest thou again the vehemence and earnest contention of Paul? The very things which troubled them he uses for their comfort. For, saith he, the greater the intensity of our persecutions, the greater should be the increase of your good hope; because the more abundant also in proportion is your salvation and consolation. For what hath equal force of consolation with this of having obtained such good things through the preaching. Then that he may not seem to be bringing the encomium round to himself alone, see how he maketh them too to share these praises. For to the words, "Whether we be afflicted, it is for your comfort and salvation:" he adds, "which worketh in the patient enduring of the same sufferings which we also suffer." Now what humility can compare with this, seeing that those who fell so far short of him he raiseth to the same dignity of endurance? for he saith, "Which worked in the enduring of the same sufferings;" for not through believing only cometh your salvation, but also through the suffering and enduring the same things with us. For like as a pugilist is an object of admiration, when he doth but show himself and is in good training and hath his skill within himself, but when he is in action, enduring blows and striking his adversary, then most of all shineth forth, because that then his good training is most put in action, and the proof of his skill evidently shown; so truly is your salvation also then more especially put into action, that is, is displayed, increased, heightened, when it hath endurance, when it suffereth and beareth all things nobly. So then the work of salvation consisteth not in doing evil, but in suffering evil. Moreover he saith not, "which worketh," but, "which is wrought," to show that together with their own willingness of mind, grace also which wrought in them did contribute much.

Because they were suffering persecutions from unbelievers for the sake of believers, they would be set free by God’s help. This was viewed as a consolation to believers, so that they would not desert their faith because of such a stumbling block. The injuries suffered by the apostles were a temptation to believers to abandon their faith. When they saw the preachers overcome by force, they were inclined to wonder whether the promise of Christ might be an empty one.

If the apostles suffered, how much more are the others likely to suffer!

You, he says, should not be troubled by the fact that I endure afflictions, because we undergo afflictions for your salvation and consolation. We could have lived our lives in safety if we had not preached; but now, since we preach in order to save you and comfort your souls through the preaching and the blessings that come from it, we undergo afflictions. Thus, we endure afflictions for your salvation, but you should not be troubled. This salvation is accomplished, he says, not only through our endurance, but also through yours; that is, I alone do not effect your salvation, but you yourselves do as well. For just as I, in preaching, endure afflictions, so you also, in receiving the preaching, endure the very same sufferings that I endure. He testifies before them of their great virtue in that they received the preaching with trials.

After showing that the Lord comforts his servants in their tribulations, i.e., the ministers of the faith and preachers, the Apostle now shows that their comfort redounds to the good of others: first, he shows that their comfort results in the advantage and salvation of others; secondly, he shows the relation of this comfort to salvation (v. 6b). In regard to the first, it should be noted that the Apostle says that he received three things: afflictions, when he says, "In all our afflictions"; comfort, when he says, "who comforts us"; exhortation, when he says, "so that we may be able to comfort those who are in any affliction". By taking these three things in a passive sense, we say that the apostles are afflicted, comforted and exhorted. Hence, the Apostle also shows that three things result in the comfort of others, and these in a definite order. First, their affliction, when he says, If we are afflicted it is for your comfort and salvation, because by our example God is telling you to endure suffering, from which eternal salvation will come to you. Hence in 1 Maccabees (6:34) we read that "they showed the elephants the juice of grapes and mulberries, to arouse them for battle". This is done when the lukewarm and lazy are shown the sufferings of the saints as an example. Secondly, he shows that their comfort turns out to the advantage of others, when he says, and if we are comforted, it is for your comfort: as if to say, the very comfort by which we are comforted by the hope of a reward is a comfort to you, for by our example you also rejoice in having the same hope of a reward. Thirdly he shows that the exhortation they receive turns out to the benefit of others, saying, if we are exhorted by an internal inspiration or by scourges, it is for your exhortation, i.e., that you be inspired to greater things and hope for salvation. Hence it says in 2 Maccabees (15:17) that, "exhorted by the word of Judas, they determined to attack bravely." He suggests the relationship between this comfort and salvation when he says, which you experience when you patiently endure the same sufferings that we suffer. In regard to this he does two things: first, he shows the patience to be had in adversity; secondly, the fruit which results from patience (v. 7). He says, therefore, I say that these things work for your salvation, inasmuch as by our example you are strong enough to endure sufferings and patiently endure the trials which we also suffer: "By your endurance you will gain your lives" (Lk. 21:19); "As an example of suffering and patience, brethren, take the prophets" (Jas. 5:10).

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.

And whether we be afflicted - See on Co2 1:4 (note). Which is effectual - There is a strange and unusual variation in the MSS. and versions in this passage. Perhaps the whole should be read thus: For if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer. This transposition of the middle and last clauses is authorized by the best MSS. and versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous; God having your comfort and salvation continually in view, by all the dispensations of his providence: and while you patiently endure, your salvation is advanced; sufferings and consolations all becoming energetic means of accomplishing the great design, for all things work together for good to them that love God. See the variations in Griesbach.

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."

we . . . afflicted . . . for your consolation--exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Phi 2:26-27) [BENGEL]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (Co2 1:4; Co2 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation." which is effectual--literally, "worketh effectually." in the enduring, &c.--that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of Co2 1:7), the clause, "And our hope is steadfast on your behalf."