2 โครินธ์ 1:4 วิจารณ์

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.

Who comforteth us in all our tribulation,.... The apostle in this verse gives a reason of the former thanksgiving, and at the same time confirms the above character of God, as "the God of all comfort", by his own experience, and that of his fellow ministers; who, though they had been in great tribulation and affliction for the sake of Christ, and his Gospel, yet were not left destitute of divine help and support under their trials; but had much consolation and sweet refreshment administered to them by the presence of God with them, the application of his promises to them, the shedding abroad of his love in them, and the fellowship and communion they enjoyed with Father, Son, and Spirit. The end of this, or why God was pleased to comfort them in such a manner, was not so much on their own account; though it showed that they were loved, and not hated and rejected of God, but for the good of others: that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God; many are the troubles and afflictions of the saints in this life, but it is the will of God that they should be comforted: and the persons he employs and makes use of in this way are his ministering servants, whose principal work and business it is to speak comfortably to the people of God; see Isa 40:1, and that they may be able to do so, that they may be fitted and furnished for so good a work, they are blessed with a rich experience of divine consolation in themselves, under the various troubles and exercises they are attended with in the course of their ministry; and such persons are, of all others, the fittest, and indeed the only proper persons to speak a word in season to weary souls.

But what does it mean to say that the kingdom of God is within us? What else than the gladness which comes from on high to souls through the Spirit? For this is like an image and a deposit and a pattern of everlasting grace which the souls of the saints enjoy in the time which is to come. So the Lord summons us through the activity of the Spirit to salvation through our afflictions and to a sharing in the goods of the Spirit and his own graces. For he says: “Who comforts us in our afflictions, that we also may be able to comfort those who are in any distress.”

"Who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God." And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril because of the Gospel he preached; yet saith he not, he was saved for his merit, but for the mercies of God. But this he afterwards declareth more clearly, and now goes on to say, "Who comforteth us in all affliction." He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. For, saith he, "tribulation worketh patience." And so also the prophet, "Thou hast set me at large when I was in distress." He doth not say, "Thou hast not suffered me to fall into affliction," nor yet, "Thou hast quickly removed my affliction," but, whilst it continueth, "Thou hast set me at large:" that is, "hast granted me much freedom and refreshment." Which truly happened also in the case of the three children, for neither did He prevent their being cast into the flame, nor when so cast, did He quench it, but while the furnace was burning He gave them liberty. And such is ever God's way of dealing; as Paul also implies when he says, "Who comforteth us in all affliction." But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all." "That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God." See you not how he is beforehand with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he saith not for their own merits was this mercy showed, but for the sake of those that need their assistance; "for," saith he, "to this end hath He comforted us that we might comfort one another." And hereby also he manifesteth the excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down as we, but goeth on his way to anoint, to nerve, to rouse others.

Paul mentions two kinds of consolation. One is the sort by which people who are suffering distress unjustly on account of the name of Christ find consolation in being set free. The other is the consolation of those who, when they are grieved because of sins, receive consolation from the fact that hope of forgiveness is promised to them when they mend their ways. This happens amid a community of those who have received consolation from God and been rescued from distress.

Paul sets this down beforehand because he is about to say that the man who had been condemned because of his sin should be reconciled by God’s comforting power.

He did not say: the one who never ceases to afflict us, but — the one who comforts us in the time of sorrows; for if He permits us to be afflicted, it is so that through patience we might acquire a reward; but when He sees that we are growing faint, He comforts us; and this He does always. Therefore he did not say that He once comforted, but "who comforts," that is, always; and not in this or that sorrow, but "in all." Not because, he says, God comforts us because we are worthy of comfort, but so that by the pattern of the comfort I have experienced, I might also comfort others who are in temptations. Therefore you too, seeing me so comforted, do not lose heart while remaining in afflictions. Through this he also points to the work of the apostles, that they were appointed to encourage and inspire others, and not like the false apostles, who, living in luxury and sitting at home, neglect those in need of comfort and encouragement.

He tells us why he is thankful when he adds, who comforts us in all our affliction. As if to say: He is blessed, because he comforts us in all our affliction: "God who comforts the downcast" (2 Cor. 7:6). He gives the reason for this when he says, so that we may be able to comfort those who are in any affliction. Here it should be noted that there is an order among God's gifts. For God gives special gifts to some, that they may pour them out for the benefit of others; for he does not give light to the sun in order that the sun may shine for itself alone, but for the whole world. Hence, God desires that some profit accrue to others from all our gifts, whether they be riches or power of knowledge or wisdom: "As each has received a gift, employ it for one another" (1 Pet. 4:10). This then is what the Apostle says, who comforts us in all our affliction. But why? Not only for our benefit, but that it profit others too. Hence, he says, so that we may be able to comfort those who are in any affliction. For we can comfort others by the example of our own comfort. For one who is not comforted does not know how to comfort others: "He who has not been tried, what manner of things does he know" (Sir. 34:9) about any affliction; "The Spirit of the Lord God is upon me to bring good tidings to the afflicted" (Is. 61:1); "He who comforts all who were mourning in Zion" (Sir. 48:27). We are able, I say, to comfort them by exhorting them to endure sufferings by promising eternal rewards, i.e., because we exhort you by the Scriptures and internal inspirations, in order that we may patiently endure and exhort others by our example and by the Scriptures themselves: "For I received from the Lord what I also delivered to you" (1 Cor. 11:23); "What I have heard from the LORD of hosts, the God of Israel, I announce to you" (Is. 21:10).

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.

Who comforteth us - Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation - never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties. That we may be able to comfort them - Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister's trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See Co2 1:6.

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."

us--idiomatic for me (Th1 2:18). that we may . . . comfort them which are in any trouble--Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [CALVIN]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Isa 50:4-6; Heb 4:15).