Chapter One

Salutation and greeting (1–2). Introduction (3–11). Explanation of the reason why the Apostle did not fulfill his promise to come to Corinth (12–24).

2 Corinthians 1:1. Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to the church of God which is in Corinth, with all the saints throughout Achaia: 2 Corinthians 1:2. Grace to you and peace from God our Father and the Lord Jesus Christ. The salutation and greeting of the epistle resembles the salutation and greeting of the First Epistle to the Corinthians. In place of Sosthenes, Timothy appears as greeter of the Corinthians, having recently visited Corinth (1 Cor 4:17). — “With all the saints throughout Achaia,” that is, with the Christians living in Hellas and the Peloponnese (southern Greece), who regarded the Corinthian Church as the center of the religious life of southern Greek Christianity. — “Grace.” For the explanation, see the commentary on the Epistle to Rom 1:7. 2 Cor 1:3-11. Here is contained the introduction to the epistle... The Apostle gives thanks to God for sending him and his companions consolation in afflictions, because this consolation enables them to offer consolation to other Christians who are likewise undergoing afflictions. Of the afflictions that overtook him and his co-workers, the Apostle dwells here on the danger they had recently faced in Ephesus, from which God delivered them partly through the prayers of the Corinthian Christians as well.

2 Corinthians 1:3. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercy and the God of all consolation, “The God and Father of our Lord Jesus Christ.” The first expression — “God” — defines the relationship to God of Christ in his humanity, while the second — “Father” — in his divinity (Theophylact of Bulgaria). — “Father of mercy,” or in other words, the source of mercies (cf. Rom 12:1). — “The God of all consolation.” The Apostle calls God this here because further on he intends to speak of how God sent him consolation in affliction.

2 Corinthians 1:4. who comforts us in all our affliction, so that we also may be able to comfort those who are in any affliction with the consolation with which God himself comforts us! “Us.” The Apostle has in view here Timothy and perhaps his co-workers. — “Who comforts,” that is, not once or twice, but who continually sends us consolations (Chrysostom). — “In all our affliction” — more precisely: “in our entire affliction.” All the sufferings of the Apostle are considered here as one whole. — “So that we also may be able to comfort.” One who has personally experienced something can understand what others have experienced as well. — “Those who are in any affliction,” that is, those crushed by every kind of affliction, beset by troubles from all sides. — “With the consolation with which...,” that is, sharing news of the unexpected mercies that the Apostle and his companions received from God.

2 Corinthians 1:5. For just as the sufferings of Christ abound in us, so also our consolation abounds through Christ. Is it truly the case that the Apostle and his companions receive consolation from God? Yes, this is perfectly true, and this consolation grows ever more abundant as the sufferings of the Apostle and his companions increase. — “The sufferings of Christ.” These are not sufferings for Christ or on account of Christ, but the sufferings of Christ, which every one who suffers for the Gospel endures, or such as Christ himself experienced in preaching his own Gospel (cf. Matt 20:22; Phil 3:10; Col 1:24). Some of the ancient church commentators (Chrysostom, Theophylact, and others) see here the sufferings that Christ himself endures in his members, that is, in believers. But the idea of Christ’s continuing sufferings now contradicts the idea of his glorification.

2 Corinthians 1:6. If we are afflicted, it is for your consolation and salvation, which is brought about by enduring the same sufferings that we also endure. 2 Corinthians 1:7. And our hope concerning you is firm. If we are consoled, it is for your consolation and salvation, knowing that you share in our sufferings as well as in our consolation. According to the more authenticated reading, this passage should read as follows: “if we are afflicted — it is for your consolation and salvation; if we are consoled, it is for your consolation, which is effective in the patient endurance of the same sufferings that we also experience, and our hope concerning you is firm, knowing that you share in our sufferings as well as in our consolation.” This reading has been accepted by Tischendorf (8th edition) and by Westcott-Hort. — “For your consolation.” The sufferings endured by the Apostles serve for the consolation and strengthening of believers. But in what way? When believers likewise undergo sufferings, the Apostles, already tried by suffering, can console and encourage them. — “For your consolation, which is effective...” that is, in order to give you consolation that demonstrates its action or influence in the patient endurance of sufferings... “The same sufferings.” The Apostle has in mind the possibility of such sufferings for the Corinthians in the future, as the following expression also shows: “our hope concerning you is firm.” — “Knowing...,” that is, as we know. — “You share in our sufferings.” The Christian takes part in the sufferings and consolations that have fallen to the lot of the Apostles. He not only sympathizes with the joy and sorrow of the Apostles but himself experiences both.

2 Corinthians 1:8. For we do not want to leave you in ignorance, brothers, concerning our affliction that came upon us in Asia, since we were burdened beyond measure and beyond our strength, so that we despaired even of life. The Apostle reports here that the misfortune that befell him in the province of Asia, and which the Corinthians had probably learned of from the accounts of Titus, was extraordinary and threatened the lives of the Apostles. We do not know what event the Apostle has in mind here — only this was not the riot of Demetrius (Acts 19:23 and following), since during that riot the Apostle himself was not in danger (Acts 19:30).

2 Corinthians 1:9. But we had within ourselves the sentence of death, so that we would not rely on ourselves but on God, who raises the dead, “We had within ourselves the sentence of death,” that is, we clearly recognized the hopelessness of our situation. — “Who raises the dead.” If — the Apostle reasoned — God can raise the dead, then all the more can he preserve the life of those who are still living.

2 Corinthians 1:10. who delivered us from so great a danger of death, and delivers us, and in whom we hope that he will also deliver us yet again, This faith in God had as its result the salvation of Paul and Timothy. — “Delivers us.” Consequently, even in Macedonia Paul and Timothy continue to be exposed to dangers such as they faced in Asia.

2 Corinthians 1:11. as you also help by prayer for us, so that thanks may be given by many on our behalf for the gift granted to us through the intercession of many. The thought concerning the benefit of the intercessory prayer of believers for their brothers is expressed by the Apostle Paul also in other places (Rom 1:9 and following; Phil 1:3 and following). — “As you also help.” The prayer of the believers aided the success of the prayer of Paul and Timothy. — “So that thanks may be given for the gift granted to us.” Thanksgiving for the salvation of Paul and Timothy must be offered to God not only in their own names, but in the name of many, because many have also interceded for this salvation. 2 Cor 1:12-24. Beginning his self-justification, the Apostle first says that he has always been a sincere man and that now he writes to the Corinthians without any hidden motive. Then he speaks especially at length concerning the change in his travel plans. If he did not come to Corinth before visiting Macedonia — as had been promised to the Corinthians — he did so not out of frivolity or for any personal advantage, but out of love for the Corinthians, in order to give them time to correct certain deficiencies and to avoid being compelled himself to judge the violators of church discipline.

2 Corinthians 1:12. For our boast is this: the testimony of our conscience that we conducted ourselves in the world with simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and especially toward you. “For.” Here the Apostle expresses the basis for his confidence that the Corinthians prayed to God for him. He truly deserves such love on their part. If he praises himself (in verse 11), by this he only testifies that he acted (together with Timothy) always openly (in simplicity). — “In godly sincerity” — more accurately: in divine sincerity, such as was given him by God (cf. the expression: the righteousness of God in the Epistle to Rom 1:17). — “Not with fleshly wisdom.” This is wisdom determined by sinful fleshly desires (cf. 1 Cor 1:26). — “In the world,” that is, in the vast expanse where various pagan peoples lived, whose enlightener the Apostle was called to be.

2 Corinthians 1:13. For we are not writing to you anything other than what you read or understand, and I hope that you will understand fully, 2 Corinthians 1:14. just as you have already understood us in part — that we will be your boast, as you also will be ours, on the day of our Lord Jesus Christ. There were evidently people in Corinth who made the charge against the Apostle of duplicity, which he supposedly allowed in his epistles. The Apostle affirms that this accusation is entirely groundless. In the epistle everything should be understood as said, in the most ordinary and natural sense. — “As I hope.” Here for the first time the Apostle speaks in the first person singular, because he expresses his personal, subjective state. — “And I hope.” This phrase, as well as the opening phrase of verse 14, should be connected with each other. It is better to render them thus: “and I hope that you will understand fully — as you have already understood in part — that we serve as your boast.” — “Fully,” that is, until the second coming of Christ. The Apostle says in the Epistle to the Romans that at that coming all the secret dispositions of human hearts will be revealed (Rom 2:16). But the Corinthians will probably be able to understand the true disposition of the Apostle’s heart and his significance for them even before that final deadline. And on the day of the terrible judgment of Christ, the Apostles will be proud of their disciples — the Corinthians — while the latter will be proud of their teachers — the Apostles.

2 Corinthians 1:15. And in this confidence I intended to come to you first, so that you might receive a second act of grace, 2 Corinthians 1:16. and through you to pass into Macedonia, and from Macedonia to come to you again; and you were to send me on my way to Judea. The Apostle has just said that he firmly hopes in the inner bond uniting him with the Corinthians (verse 14). In view of this confidence he wished to come to them earlier than he had promised — his heart urged him to do so — in order to impart to the Corinthians, in this second coming, a second grace, or to enlighten them again with that grace of which he, as an Apostle, was the bearer (cf. Rom 1:11) and of which they were counted worthy during his first stay in Corinth. He even intended to visit them once more, on his return from Macedonia.

2 Corinthians 1:17. In having this intention, did I act with levity? Or do I plan what I plan according to the flesh, so that with me it is “Yes, yes” at one moment and “No, no” at another? The Apostle, having decided to visit Corinth earlier than the time he himself had set, was not acting like a frivolous person who has both “yes, yes” (yes, yes — an emphatic affirmation) and “no, no” (no, no — an emphatic negation) on his tongue at one and the same time. — “According to the flesh,” that is, guided by frivolous motives.

2 Corinthians 1:18. As God is faithful, our word to you was not “Yes” and “No. On the contrary, the speech and chiefly the preaching of Paul and Timothy were always consistent and did not change in form, and by this it was demonstrated that God is faithful to his words and promises. (In Russian: “God is faithful...” should be understood as an oath, but this expression has no such meaning anywhere.)

2 Corinthians 1:19. For the Son of God, Jesus Christ, proclaimed among you by us — by me and Silvanus and Timothy — was not “Yes” and “No”; but in him it has always been “Yes, 2 Corinthians 1:20. for all the promises of God are “Yes” in him and “Amen” in him, to the glory of God through us. “For.” The Apostle just spoke of the fact that his preaching in general had fully definite content. Now he proves this thought by referring to the fact that in particular everything announced in Corinth by him and his companions — Silas and Timothy (cf. Acts 18:5) — about Christ, the Son of God, was likewise definite and did not change depending on circumstances (Chrysostom, Theodoret, Theophylact). — “In him it was ‘Yes’,” that is, we depicted Christ to you as always faithful to his words and promises. — “In him ‘Yes,’ and in him ‘Amen.’” The first expression denotes the cause, the second — the consequence (from the Greek the second expression should more accurately be rendered thus: “therefore (διό) and through him, Amen”). The expression “yes” (τό ναι) denotes objective certainty, while “amen” — subjective certainty, acceptance in faith. The Apostle thus says as it were: “for so many promises of God (in the Old Testament) in him (in Christ) become as it were reality — yes (that is, in Christ the objective guarantee is given that they will certainly be fulfilled); therefore (again through Christ) we also say amen, that is, thanks to Christ we strengthen within ourselves the inner certainty of the fulfillment of these promises.” — “Through us,” that is, through our labors.

2 Corinthians 1:21. Now it is God who establishes us together with you in Christ and has anointed us, 2 Corinthians 1:22. and who has also sealed us and given us the Spirit in our hearts as a pledge. The Apostle however does not wish to attribute the establishment of Christians in the faith to his own personal efforts. He well knows that Christians, like the Apostles themselves, are established in faith in Christ by God himself. — “Who has anointed us.” The Apostle has in mind here his calling (cf. Luke 4:18) to the ministry of a preacher, which is why he now speaks only of himself and his companions, and not of all Christians (the expression “together with you” is omitted here). — “And who has also sealed us.” How this sealing was accomplished — the Apostle explains in the following expression: “given the Spirit as a pledge.” The expression “pledge” (ἀρραβών) serves to denote a guarantee. For what purpose the Holy Spirit, received by believers, serves as a guarantee — the Apostle does not say, but his thought in this regard is clear. The Holy Spirit, dwelling in the hearts of believers, is a pledge that they will receive messianic salvation in the future (cf. 2 Cor 5:5; Eph 1:14).

2 Corinthians 1:23. I call upon God as witness against my soul that it was to spare you that I have not yet come to Corinth, 1 Corinthians 4:21. Having justified himself against the accusation of levity, the Apostle now points to the reason why he did not visit Corinth. The Apostle swears by God — as witness of what transpired in the Apostle’s soul — that only compassion for the Corinthians (cf. 1 Cor. 4:21 — “to come to you with a rod”?) prevented him from appearing in Corinth. — “Not yet” — more accurately: once more did not come (οὐκέτι), did not come a second time. 2 Corinthians 1:24. Not that we lord it over your faith; rather, we work with you for your joy, for in faith you stand firm. If the Apostle said that out of consideration for the Corinthians he did not wish to come to Corinth, by this too he in no way meant to say that some despotic authority over the faith of the Corinthians had been entrusted to him. He only wishes to stimulate this faith by reproofs and praises. On the contrary, he desires to be a participant in their joy, and this joy would have been hindered by his premature arrival in Corinth, when the Corinthians had not yet corrected their deficiencies. And generally speaking, regarding the faith of the Corinthians the Apostle had nothing to say to the Corinthians — in faith they are firm, although they have deficiencies in other respects (Theophylact). — It is clear from this that the Apostle was accused of taking an entirely negative view of the very faith of the Corinthians, attributing no significance to it, which the Corinthians naturally found offensive to suppose. * * * The beginning of the verse is better rendered thus: this boast (which we have expressed about ourselves) is the testimony of our conscience. The expression ἐστι τό μαρτύριον is the predicate. Perhaps the Apostle speaks here of the gift of the Holy Spirit in the sacrament of baptism, which he may have called a sealing in the sense that the invocation of the name of Jesus Christ was performed over the one being baptized, and this name was as it were a seal testifying to a person’s belonging to Christ.