2 Korintus 1:21 Komentar

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.

Now he which stablisheth us with you,.... Two things are in this verse ascribed to God. First, the establishing of the saints in Christ; in which may be observed, that the people of God are in a firm, settled, established state and condition; they are encircled in the arms of everlasting love; they are secure of the favour of God; they are engraven on his hands, and set as a seal on his heart, from whence they can never be removed; they are taken into his family by adopting grace; and will never be turned out; they are in a state of justification, and shall never enter into condemnation; they are regenerated and sanctified by the Spirit of God, and shall never finally and totally fall from that grace they have received. This their establishment is "in" Christ, and in no other. They had no stability in Adam, nor have they any in themselves; their standing is alone in him; the unchangeable love and favour of God, which is their grand security, is in Christ; the covenant of grace, in which is all their salvation, is made and stands fast with him; their persons, with all their grace and glory, are put into his hands, and made his care and charge, and there they are safe. They are espoused unto him, made one with him, incorporated into him, and are built upon him the rock of ages, where they are so established, that hell and earth cannot shake them, so as to remove and unsettle them from this foundation: one and all of them, and all together, are established in him, us with you; all the elect of God are alike, and together in Christ, and have the same place and standing in his love, power, and care; they make up one body, of which Christ is the head, and not one of them shall be lost, whether they be Jews or Gentiles, ministers or private believers; for so this phrase may be interpreted, "us" Jews "with you" Gentiles, or "us" ministers "with you" believers. This work of establishing the saints in Christ is wholly the Lord's act; he is God that does it; which does not contradict the word and ordinances being means of establishment; nor does it hinder or discourage persons making use of means for their stability; for the apostle here is not speaking so much of the stability of hearts, frames, and exercise of grace, as of state; though a firm, steady, and stable assurance of interest in Christ, is what God gives by his Spirit. The apostle's view seems to be this, that whatever steadfastness and stability the saints have, whether ministers or people, they ought to ascribe it entirely to God, Father, Son, and Spirit. "Secondly", the anointing of them: he hath anointed us; which is to be understood either of the unction of ministers, with the gifts of the Spirit for ministerial service; or rather of the anointing of private Christians with the grace of the Spirit, compared to oil or ointment, in allusion to the anointing oil under the law, by which the tabernacle, and its vessels, Aaron, and his sons, were anointed, who were typical of the saints and priests of God under the Gospel; or to the lamp oil in the candlestick, which was pure, and for light; or to oil in common, for its sweet smell, refreshing nature, and for its usefulness for ornament and healing. This also is the Lord's work, and not man's; this unction comes from the God of all grace, through Christ, by the Spirit.

For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]

But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.

Having received the sacraments, you have fully understood everything that you were baptized in the name of the Trinity. In all that we have done, the mystery of the Trinity has been preserved. Everywhere, there is the Father and the Son and the Holy Spirit, one operation, one sanctification, although some things may seem special. How? God who anointed you, and sealed you, and placed the Holy Spirit in your heart. Therefore, you have received the Holy Spirit in your heart.

After these words, after the renunciation of the devil and the covenant with Christ, inasmuch as you have henceforth become his very own and have nothing in common with that evil one, he straightway bids you to be marked and places on your forehead the sign of the cross. That savage beast is shameless, and when he hears those words, he grows more wild—as we might expect—and desires to assault you on sight. Hence God anoints your countenance and stamps thereon the sign of the cross. In this way God holds in check all the frenzy of the Evil One, for the devil will not dare to look on such a sight. Just as if he had beheld the rays of the sun and had leaped away, so will his eyes be blinded by the sight of your face and he will depart. For through the chrism the cross is stamped on you.… And that you may again know that it is not a man but God himself who anoints you by the hand of the priest, listen to St. Paul when he says: “It is God who makes both us and you stand firm in Christ, who has anointed us.”

"Now He which stablisheth us with you in Christ, and anointed us, is God; Who also sealed us, and gave us the earnest of the Spirit in our hearts." Again, from the past He stablisheth the future. For if it is He that establisheth us in Christ; (i.e., who suffereth us not to be shaken from the faith which is in Christ;) and He that anointed us and gave the Spirit in our hearts, how shall He not give us the future things? For if He gave the principles and the foundations, and the root and the fount, (to wit, the true knowledge of Him, the partaking of the Spirit,) how shall He not give the things that come of these: for if for the sake of these those are given, much more will he supply those. And if to such as were enemies he gave these, much more when now made friends will He "freely give" to them those. Wherefore He said not simply "the Spirit," but named "earnest," that from this thou mightest have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give "the earnest" and to waste it without object or result. And observe Paul's candor. For why need I say, saith he, that the truth of the promises standeth not in us? The fact of your standing unwavering and fixed is not in us, but this too is of God; "for" saith he, "He who stablisheth us is God." It is not we who strengthen you: for even we also need Him that stablisheth. So then let none imagine that the Preaching is hazardous in us. He hath undertaken the whole, He cared for the whole. And what is, "anointed," and "sealed?" Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old times these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, "present your members a living sacrifice unto God;) and withal we are constituted prophets too: for what things "eye hath not seen, nor ear heard," these have been revealed unto us.

Paul is saying that Christ confirms the Gentiles in the faith promised to the Jews, because he has made us both one.

Having said above that God will fulfill His promises, he now confirms this. That you and I, your teacher, stand firm in faith in Christ, he says, was given by God, Who also anointed us and sealed us, that is, made us prophets, kings, and priests. For such is every baptized person: he is a prophet, as one who sees what eye has not seen and ear has not heard; he is a priest, as one who must offer himself as a living sacrifice, holy and acceptable to God; he is a king, as a son of God the King and an heir of the coming Kingdom, and as one who even now reigns over improper thoughts and is set above the whole world. Just as in ancient times priests and kings were anointed with oil, so now we have been anointed with the Spirit, when God gave the pledge of the Spirit in our hearts. And if He gave a pledge, then He will certainly give everything. By "pledge" he means the gifts of the Spirit bestowed now; for we know in part and prophesy in part, but we shall receive what is perfect then, when Christ appears in His glory. Therefore, do not think that we make promises only so as not to appear liars. For it is not we who establish you, but God both promises and establishes both me and you; for He Himself will fulfill everything. Therefore understand also that God, Who does this and that, will Himself fulfill His promises.

Then when he says, but it is God who establishes us with you in Christ, and has anointed us, the Apostle proves that he has not lied by the efficient cause. For although a man by his free will can employ his tongue for speaking truth or falsity, God can establish a man so well in the truth, that he would speak nothing but the truth. Therefore, if God established someone in the truth, it is obvious that he could not say anything false; but God establishes us in the truth. And therefore he says, it is God who establishes us with you in Christ, i.e., in the true preaching of Christ. As if to say: if Christ were outside us, we could lie, but because he is with us and we in Christ, we do not lie: "It is I who keep steady its pillars" (Ps. 75:3). Therefore we are in Christ in two ways, namely, by grace and by glory: by grace, inasmuch as we have been anointed with the grace of the Holy Spirit and made members of Christ and joined to him; by which grace Christ as man was also anointed: "God, your God, has anointed you with the oil of gladness above your fellows" (Ps. 45:7). And from the fullness of that anointing it has overflowed to all of us as "the precious oil on the head", namely of Christ, "has flowed down on the beard, the beard of Aaron" (Ps. 133:2). Therefore, he says that God has anointed us. He anointed us, I say, as kings and priests: "You made them a kingdom and priests to our God" (Rev. 5:10); "You are a chosen race, a royal priesthood, a holy nation" (1 Pet. 2:9).

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.

Now he which stablisheth us with you - It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind.

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."

stablisheth us . . . in Christ--that is, in the faith of Christ--in believing in Christ. anointed us--As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (Co2 1:22; Jo1 2:20, Jo1 2:27). Hence we become "a sweet savor of Christ" (Co2 2:15).