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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.

For as the sufferings of Christ abound in us,.... By "the sufferings of Christ" are not meant those which he suffered in his own person for the sake, and in the room and stead of his people, the fruits and effects of which abound to them, and in them; but those which he suffers in his members, or which they suffer for his sake; and which are said to "abound in" them, because of the variety and greatness of them; though not as if they were more or greater than what Christ suffered in his soul and body, when he was made sin and a curse for his people: yet notwithstanding the abundance of them, such is the goodness and grace of God, that he proportions comforts to them; as their afflictions increase, so do their comforts; as their sufferings for the sake of Christ, and his Gospel, are more and greater, so, says he, our consolation aboundeth by Christ: meaning, either that consolation which they felt and enjoyed in their own souls, under all their tribulations, which abundantly answered to them, and which they ascribe to Christ, from and by whom it comes to them; or else that consolation, which, by preaching Christ, abounded to the relief of others who were in distress and trouble.

If as the sufferings of Christ abound so also comfort abounds through Christ, let us welcome the great encouragement of Christ’s sufferings and let them abound in us, if we indeed yearn for the abundant comfort with which all who mourn will be comforted, though perhaps it will not be alike for everyone. For if the comfort were alike for everyone, it would not be written, “As the sufferings of Christ abound for us, so also our comfort abounds through Christ.” Those who share in sufferings will share also in the comfort in proportion to the suffering they share with Christ. And we learn this from the one who made such statements with unshaken conviction, for “we know that as you share in our sufferings, you will also share in our comfort.”

"For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ." Not to depress the disciples by an aggravated account of his sufferings; he declareth on the other hand that great and superabundant was the consolation also, and lifteth up their heart not hereby alone, but also by putting them in mind of Christ and calling the sufferings "His," and prior to the consolation deriveth a comfort from the very sufferings themselves. For what joy can I have so great as to be partaker with Christ, and for His sake to suffer these things? What consolation can equal this? But not from this source only does he raise the spirits of the afflicted, but from another also. Ask you what other? In that he saith, "abound:" for he doth not say, "As the sufferings of Christ" are "in us," but as they "abound," thereby declaring that they endure not His sufferings only, but even more than these. For, saith he, "not whatsoever He suffered, that have we suffered; but even more," for, consider, "Christ was cast out, persecuted, scourged, died," but we, saith he, "more than all this," which even of itself were consolation enough. Now let no one condemn this speech of boldness; for he elsewhere saith, "Now I rejoice in my sufferings, and fill up on my part that which is lacking of the afflictions of Christ in my flesh." Yet neither here nor there is it from boldness or any presumptousness. For as they wrought greater miracles than He according to that saying of His, "he that believeth on Me shall do greater works than these," but all is of Him that worketh in them; so did they suffer also more than He, but all again is of Him that comforteth them, and fitteth them to bear the evils that betide them. With which respect Paul aware how great a thing he had said, doth again remarkably restrain it by adding, "So our comfort also aboundeth through Christ;" thus at once ascribing all to Him, and proclaiming herein also His loving-kindness; for, he saith not, "As our affliction, such our consolation;" but "far more;" for, he saith not, "our comfort is equal to our sufferings," but, "our comfort aboundeth," so that the season of struggles was the season also of fresh crowns.

It is clear that Christ himself, for whose sake we are suffering, is present with us, consoling us and rescuing us from trouble by his divine intervention.

Now by “consolation” he means theoria, which, being interpreted, is vision of soul. Vision gives birth to consolation.

Let no one lose heart, he says, who hears of afflictions and sufferings, for to the degree that they multiply, consolations also increase. He did not simply say "sufferings" either, but "of Christ," so as to encourage the Corinthians by this as well. The sufferings of Christ are those which we endure and through which we become partakers with Him in sufferings. Therefore, let this very thing be the greatest consolation for you: that you bear the sufferings of Christ, and not only His, but even greater ones. For he says, "the sufferings of Christ abound in us" — that is, we suffer more than Christ Himself suffered. Sensing, however, how great a thing he has said, he softens this very point by saying, "through Christ our consolation also abounds," for he attributes everything to Him. And he did not say that consolation is equal to the afflictions, but that it "abounds" — far exceeding the afflictions.

Having mentioned the profit which comes to others from the apostles, he gives the reason for what he has said: For as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too. And because he has said two things, namely, that God comforts us in every affliction and that we ourselves can also comfort others, he explains here the reason for these two things: first, he shows how God comforts us in every affliction; secondly, how our comfort is turned to the comfort of others (v. 6). He says, therefore, I am right in saying that he comforts us in every affliction, for as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too. He says, in Christ's sufferings, i.e., begun by Christ: "Begin at my sanctuary" (Ez. 9:6). For the sufferings for our sins began in Christ, because "he himself bore our sins in his body on the tree" (1 Pet. 2:24); then by the apostles, who said: "We are slain all the day long" (Ps. 44:22; Rom. 8:36); then by the martyrs, who were cut in two and were tempted (Heb. 11:37). Finally, sinners themselves will bear patiently God's anger for their sins. Or the sufferings of Christ, i.e., what we endure for Christ: "Then they left the presence of the Council, rejoicing that they were counted worthy to suffer dishonor for the name" (Ac. 5:41); "For your sake we are slain all the day long, and accounted as sheep for the slaughter" (Ps. 44:22). Just as we share abundantly in these sufferings, so through Christ we share abundantly in comfort too: "When the cares of my heart are many, your consolations cheer my soul" (Ps. 94:19).

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.

The sufferings of Christ - Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds. Our consolation also aboundeth - We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds' weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty.

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."

sufferings--standing in contrast with "salvation" (Co2 1:6); as "tribulation" (distress of mind), with comfort or "consolation." of Christ--Compare Col 1:24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Mat 25:40, Mat 25:45; Act 9:4; Jo1 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Rom 8:17; Co1 4:10); (2) They are borne for His sake; (3) They tend to His glory (Eph 4:1; Pe1 4:14, Pe1 4:16). abound in us--Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.