Introductory remarks:
Paul begins this Epistle with words of encouragement. "Paul greets the church and praises God as the God of all comfort. Though He has allowed Paul to suffer, He has also comforted him. Those who share in the suffering will also share in the comfort. Paul tells how much his group suffered in Asia and how it taught them that they must depend on God and not themselves. And since they were delivered, everyone should join them in prayers of thanks. Paul asks them to recall that his preaching to them has been consistent so they have no reason to doubt his honesty when he said he wanted to visit them again. He has delayed his visit to spare them" (A Survey of 2 Corinthians - By Brenda). This chapter may be outlined as follows: Salutation vv. 1-2; Paul's thanksgiving after affliction vv. 3-11; The postponement of Paul's visit vv. 12-24.
Salutation
Verse 1, "Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia."
LGT "Paul an apostle of Christ Jesus, by the will of God, and Timotheus the brother, to the assembly of God which is in Corinth, with all the saints who are in the whole of Achaia."
Paul an apostle of Jesus Christ: Christ called Paul to be an apostle, he was not appointed by the original apostles. By the will of God: it was God's divine will that Christ would call Paul to be an apostle. I remind you, that after the apostolic age, there were no other apostles, and anyone who claims apostleship today, in this age of grace, is an imposter, a false apostle, you might say. And Timotheus the brother: Paul includes Timothy in this salutation, for he was well known amongst the Christian community. Timothy was a fellow servant with Paul, and in no way a joint author in this Epistle. To the assembly of God which is in Corinth: to all the saints meeting in Corinth to study God's Word. With all the saints who are in the whole of Achaia: "The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts 18:12). He does not mention other churches in Achaia outside of the one in Corinth, but only 'saints' (hagiois). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts 17:34), and there was a church in Cenchreae, the eastern port of Corinth (Rom. 16:1). Paul in II Cor. 9:2 speaks of Achaia and Macedonia together. His language here would seem to cover the whole of Achaia in his scope and not merely the environment around Corinth" (Robertson).
Verse 2, "Grace to you and peace from God our Father, and from the Lord Jesus Christ."
LGT "Grace to you and peace from God our Father and [the] Lord Jesus Christ."
This is Paul's usual greeting to all the saints. Grace and peace are the property of all believers.
Paul's Thanksgiving after Affliction
Verse 3, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort."
LGT "Blessed [be] the God and Father of our Lord Jesus Christ, the Father of compassion, and God of every consolation;"
Blessed be the God and Father of our Lord Jesus Christ: the word "blessed' means to speak well of. Paul always finds the basis of his praise to be in God. "Paul calls God the Father of our Lord Jesus Christ, and not without good reason, where blessings are treated of; for where Christ is not, there the beneficence of God is not. On the other hand, where Christ intervenes, by whom the whole family in heaven and earth is named, (Eph. 3:15), there are mercies and all consolations of God - nay, more, there is fatherly love, the fountain which everything else flows" (Calvin). The Father of compassion: God is the compassionate One who shows His family all mercies. And God of every consolation: God is there to support us if we allow him to do His work by the agency of the Holy Spirit. Our wonderful Father does everything in our lives for our encouragement, and the end result is for our benefit; God never punishes us, but He does discipline us in order that we might grow in grace and the knowledge of the Lord Jesus Christ.
Verse 4, "Who comforteth us in all our tribulation, that we may be able to comfort them which are in trouble, by the comfort wherewith we ourselves are comforted of God."
LGT "The One who comforts us in all our affliction, for us to be able to comfort those in every affliction, through the comfort with which we are comforted ourselves by God."
The One who comforts us: Paul is referring to himself and the other apostles saying, the Holy Spirit is their comfort. In all our afflictions: Paul and the other apostles had been persecuted and afflicted by the enemies of Jesus Christ, taking many forms, including the false apostles, the Judaizers. For us to be able to comfort those in every affliction: "Paul does not say that this was the only design which God had in comforting them that they might be able to impart comfort to others; but he does say that this is an important and main purpose. It is an object which he seeks, that his people in their affliction should be supported and comforted; and for the purpose he fills the hearts of his ministers with consolation; gives them personal experience of the sustaining power of grace in their trials; and enables them to speak of what they have felt in regard to the consolation of the gospel of the Lord Jesus" (Barnes). Through the comfort with which we are comforted ourselves by God: "An illustration of the personal character which pervades this epistle. Paul had been oppressed with anxiety concerning the reception of his first epistle by the Corinthian Church, by the delay of tidings, and by his disappointment in meeting Titus. The tidings, when at last they did arrive, aroused his gratitude for the wholesome effect of his rebuke upon the Church, and his indignation at the aggressions of the Judaizing teachers. With these feelings mingled his anxiety to hasten, in the Corinthian Church, the contribution for the poor saints in Judaea. This second letter therefore bears the marks of the high tension of feelings which finds expression in frequent personal allusions, especially to his afflictions" (Vincent).
Verse 5, "For as the suffering of Christ abound in us, so our consolation also aboundeth by Christ."
LGT "Because just as abound the sufferings of the Christ in us, so that through the Christ abounds also our encouragement."
Because just as abound the sufferings of the Christ in us: Paul says that he and the other apostles were fellow sufferers with Christ. Paul knew that it was because of who and what Christ is, not who and what they were, was the reason of their suffering. All the attacks on the gospel were an attack on the Person of the Lord Jesus Christ. So that through the Christ abounds also our encouragement: Paul knew that the sufferings in this life brings glory in heaven. What consolation we all have, knowing that some day we will be vindicated for our allegiance to our Lord. We are united to Christ in this life, and we will be united with Him in death for all eternity. What more encouragement do we need? Grace and honor to our Lord Jesus Christ both now and forever, world without end.
Verse 6, "And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation."
LGT "But whether we are troubled, [it is] for your encouragement and salvation: whether we are encouraged, [it is] for your encouragement, being effectual in [the] endurance of the same sufferings which also we suffer."
But whether we are troubled: we are troubled for this account; it is for your encouragement and salvation: Paul assures the Corinthians that it was for their encouragement that he suffered, in that God always made a way of escape for him and the other true apostles, not physical advantage, but spiritual consolation; this was the opposite of what the false apostles were saying about Paul's suffering, for they were saying that God was punishing Paul and the other apostles. You see, Paul was an inspiration and an example to the Corinthians that they might bear up under similar circumstances as they work out their salvation, that is, reap the full benefit of their salvation. We cannot fully appreciate God's grace until we understand what grace is all about; that is why we study the Word of God daily. Whether we are encouraged, it is for your encouragement: We read in Philippians. 1. 13, 14, "My bonds in Christ are manifest in all the palace, and in other places; and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear." Being effectual in the endurance of the same sufferings which we also suffer: Paul adds that the apostles sufferings were for their consolation, that is, for their spiritual comfort, that they might act accordingly, and that Paul had their eternal benefits of eternal rewards in view, that is the reason he uses the term salvation; you see, Paul was not teaching that they were to work for their salvation, but that they might appreciate the full benefits of their salvation, here and now, and for eternity.
Verse 7, "And our hope for you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation."
LGT "And the hope [is] sure on your behalf, knowing that as ye are partakers of the sufferings, so also of the encouragement."
This hope of Paul's is patience in expectation. "The Corinthians were koinonia, partakers of, or in communion with him in his afflictions. What is more humble and lowly than Paul in this expression? Saith Chrysostom - they who had not in the least measure shared with him in sufferings, yet he maketh them copartners with him. They venture (as it were) in the ship together" (Burgesse - quoted by the editor of Calvin's Commentary).
Verse 8, "For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life."
LGT "For w do not wish ye to be ignorant, brethren, concerning our tribulation, which happened to us in Asia, because excessively we were burdened beyond our power, so as for us to despair even of living."
For we do not wish ye to be ignorant, brethren: Paul uses this emphatic expression to call attention to what follows (Vincent). Concerning our tribulation: Paul had just listed many adversities that happen to all believers, now he is bringing in some personal tribulations. Which happened to us in Asia: Most commentators write that Paul is referring to the tribulations mentioned in Acts 19; Ephesus was the capitol of Asia, and Paul had left there and went to Macedonia. Because excessively we were burdened beyond our power: Paul says that they were burdened beyond their human endurance. So as for us to despair even of living: humanly speaking there seemed to be no way out.
Verse 9, "But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:"
LGT "Yea, we in ourselves have had the sentence of death, that we should not have trust in ourselves, but upon the God Who raises the dead:"
Yea, we in ourselves have had the sentence of death: left to their own human resource, they would have been killed. "There are, accordingly, two things to be observed here. In the first place - that the fleshly confidence with which we are puffed up, is so obstinate, that it cannot be overthrown in any other way than by our falling into utter despair (Except by our falling into such an extremity, that we see no hope in ourselves). For as the flesh is proud, it does not willingly give way, and never ceases to be insolent until it has been constrained; nor are we brought to true submission, until we have been brought down by the mighty hand of God (1 Peter 5:6). Secondly, it is to be observed, that the saints themselves have some remains of this disease adhering to them, and that for this reason they are often reduced to an extremity, that, stripped of all self-confidence, they may learn humility: nay more, that this malady is so deeply rooted in the minds of men, that even the most advanced are not thoroughly purged from it, until God sets death before their eyes. And hence we may infer, how displeasing to God confidence in ourselves must be, when for the purpose of correcting it, it is necessary that we should be condemned to death" (Calvin). But upon the God Who raises the dead: every time we are disciplined by God it is for our spiritual growth. Self-confidence is very evil if God is left out of the equation. Our confidence is "I can do all things by Christ, who strengthens me." "Paul means to intimate that so far as depended on any power of his own, he was dead. He had no power to recover himself, and but for the gracious interposition of God he would have died" (Barnes).
Verse 10, "Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us."
LGT "Who from so great a death delivered us and does deliver, in whom we have hope that also He will still deliver."
Paul had the assurance that what God had delivered him from in the past; He will continue to deliver him. Paul had no fear of the future. Assurance comes from daily absorption of the Word of God.
Verse 11, "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf."
LGT "Ye also laboring together for us by supplication, in order that by many faces the gift towards us, might be subject of thanksgiving for us."
This is a very complicated sentence to understand. The best I can come up with after searching some of the conservative exegetes, Paul is seeking for the Church to pray for him, and that after they see God answer their prayers they are able to rejoice with Paul with upturned faces to God. Paul had been delivered from many adversities, and the Church was able through their participation in prayer to Give God all the praise and glory.
The Postponement of Paul's visit
Verse 12, "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward."
LGT "For our boasting is this, the testimony of our conscience, that in simplicity and sincerity of God, not in fleshly wisdom, but in grace of God, we had our conduct in the world, and more abundantly towards you."
For our boasting is this: there are several words that would describe this boasting of Paul, two of which are rejoicing and glorying. What Paul is saying is that his life begins with God's grace, is sustained by God's grace, and will terminate in God's grace, and then an eternity of God's grace. Rather than glorying in his own accomplishments, he gives God all the glory. The testimony of our conscience: Paul had a clear conscience even among those who maligned him as a false apostle. That in the simplicity and sincerity of God: this is the God-kind of sincerity. "It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in the night" (Barnes). Not in fleshly wisdom: this phrase is opposed to simplicity and sincerity. A good example of the modern organized church today adopting fleshly wisdom is in their services designed to attract the unbelievers to their services with their horrible trashy music, and their dressing as the world dresses. As I have contended many times before, the church services are designed by God for the believer only, and if the world strays in, so be it. But in the grace of God: this is opposed to the fleshly wisdom of this world. Everything Paul did was directed by God, and was completed by His grace. We had our conduct in the world, and more abundantly towards you: the Greek word here for "conversation" is the word "conduct." Paul says that all that they did in the ministry was for the glory of God, and that it was made possible by God's grace. Paul and his helpers had nothing to be ashamed of, even if his accusers tried to disclaim him as an apostle. The Corinthians were beneficiaries of Paul's ministry, as we are today, if we allow the Holy Spirit to lead us by His teaching from the Word of God, and allow His grace to be our companion and guide in all things.
Verse 13, "For we write none other things unto you, than what ye read and acknowledge; and I trust ye shall acknowledge even to the end:"
LGT "For not other things do we write to you but what ye read and recognize: and I hope that even to [the] end ye will recognize:"
For not other things do we write: Paul seems to be saying that everything he writes lines up with the grace of God. The false apostles were claiming that Paul was antinomian, that is, against the Law of Moses; because he taught that there was no place for fleshly works in grace doctrine. But what ye read and recognize: the Corinthians at this time understood the doctrine of free salvation, and that works were never involved in God's free grace. Everything Paul was now writing to them was consistent with the grace he taught them in his first letter, and they recognized it fully. And I hope that even to the end ye will recognize: he wishes that the truth would remain with them, and that they would not soon forget grace doctrine. Paul says, "I trust that my conduct will be such as to convince you always that I am actuated by such principles (actually the principles taught him by the Holy Spirit). I trust you will never witness any departure from them - the language of a man of settled principle, and fixed aims and honesty of life. An honest man can always use such language respecting himself" (Barnes).
Verse 14, "As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord."
LGT "Just as also you did recognize us in part, that we are your boasting, even as you [are] ours in the day of our Lord Jesus."
The Corinthians were influenced by a little self-pity because Paul had not come to them when they expected him to; and also the false teachers were maligning Paul in his absence. Paul is now assuring them of his love and deep concern for their spiritual welfare, and more especially, that they will be winners at the Bema Seat of Christ. He brings their attention back to his first letter, and says that he knew that they understood his grace teaching, and that it will be their security throughout the remainder of their lives.
Verse 15, "And in this confidence I was minded to come to you before, that ye might have a second benefit."
LGT "And with this confidence I purposed to come to you previously, in order that a second favor you might have."
And with this confidence: Paul was confident that they would receive him gladly when he would come to them. I purposed to come to you previously: Paul says that it was his complete intention to have come to them previously. This was his former state of mind. In order that a second favor you might find: this would have been blessing upon blessing if Paul could visit them a second time. "The first benefit had been this - that he devoted himself for the entire period of a year and six months (Acts 18:11) to the work of gaining them to the Lord; the second was their being confirmed by means of his coming to them, in the faith which they had once received, and being stirred up by his sacred admonitions to make farther progress" (Calvin).
Verse 16, "And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea."
LGT "And by you to pass through into Macedonia, and again from Macedonia to come to you, and by you to be set forward into Judea."
Paul had to change his plans to go to Corinth because of pressing ministry in Macedonia; the anti-Paul group took this occasion to malign Paul saying he was fickle, and not a man of his word, and this prompted Paul to defend his actions.
Verse 17, "When I therefore was thus minded, did I use lightness? Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?"
LGT "This therefore purposing did I indeed show fickleness? Or what I purpose, according to the flesh I purpose, there should be with me yea yea, and nay nay?"
This therefore purposing did I indeed show fickleness: by Paul changing his plans, his enemies were charging him with being fickle, or light-minded. Or what I purpose, according to the flesh I purpose: men who do not depend on God's leading make promises without much care of keeping them; this is not the case with Paul, for Paul's every move was dictated by the Holy Spirit, and he did not make fleshly promises. Paul's intention was to go to Corinth, but it was God's timetable when he would go, not his own. There should be with me yea yea, and nay nay: Paul's word could always be depended on. He will later explain that it was for their own benefit that he did not come to them immediately.
Verse 18, "But as God is true, our word towards you was not yea and nay."
LGT "But God is faithful that our word to you is not yea and nay."
Paul calls God to witness to the fact that he is a man of his word, and when he says yes, he means yes, and when he says no, he means no. He does not say yea when he means nay, and visa versa. Paul is obedient to God's leading and is in no way fickle.
Verse 19, "For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was yea and nay, but in him was yea."
LGT "For the son of God, Jesus Christ, who was proclaimed to you by us, by me and Silvanus and Timotheus, was not yea and nay but yea has come to pass in Him."
For the Son of God, Jesus Christ: Paul appeals to the veracity of the Son of God. Who was proclaimed to you by us, by me and Silvanus and Timotheus: since Paul and his companions were introduced to the Lord Jesus Christ, they have been witnessed as to have proclaimed the true doctrine of grace; these men have not adulterated the Word of God concerning God's Son, as have most of our modern day preachers. Was not yea and nay: they did not present Christ one day in one form, and then another day another form, but: but yea has come to pass in Him: all truth is found in Jesus Christ. "For He alone is the true Christ, in whom there appears that uniform and unvarying yea, which Paul declares to be characteristic of Him" (Calvin).
Barnes makes these notes on this phrase:
"All that Christ says is true; all the promises that He makes are firm; all the declarations are faithful. Paul may refer to the fact that the Lord Jesus when on earth was imminently characterized by TRUTH. Nothing was more striking than His veracity. He called Himself 'the truth,' as being eminently true to all His declarations. 'I am the way, and THE TRUTH, and the life;' John 14:6; comp. Rev. 3:7. And thus (Rev. 3:14) He is called 'the faithful and true witness.' In all His life He was eminently distinguished for that. His declarations were simple truth; His narratives were simple, unvarnished, uncolored, unexaggerated statements of what actually occurred. He never disguised the truth; never prevaricated; never had any mental reservations; never deceived; never used any word, or threw in any circumstance that was fitted to lead the mind astray. He Himself said that this was the great object, which He had in view in coming into the world. 'To this end was I born and for this cause came I into the world, that I should bear witness unto the truth' (John 18:37). As Jesus Christ was thus distinguished for simple truth, Paul felt that he was under sacred obligations to imitate Him, and always to evince [demonstrate] the same inviolable [sacred] fidelity. The most deeply felt obligation on earth is that which the Christian feels to imitate the Redeemer."
Verse 20, "For all the promises of God in him are yea, and in him Amen, unto the glory of God by us."
LGT "For as many as the promises of God [there are], in Him [is] the yea: wherefore also through Him the Amen, for glory to God by us."
The meaning of this verse is that whatever promises in the Word of God, the answers is yes they will be fulfilled. Christ is the fulfillment of all the promises of God; in Him there is no variableness no wavering; unlike man, He can be trusted to the fullest.
Verses 21, 22, "Now he which establisheth us with you in Christ, and hath anointed us, in God; who hath also sealed us, and given the earnest of the Spirit in our hearts."
LGT "Now He who confirms us with you into Christ, and anointed us [is] God, who also sealed us, and gave the earnest of the spirit in our hearts."
Now He who confirms us with you into Christ: the word "confirm" is a present active participle meaning that it is progressive, an action toward the final identification of the believer in Christ. Positionally all believes are in Christ the moment of salvation, but it is a lifelong progression of being like Christ. Christ saved us by His work on the cross, and the Holy Spirit has baptized us and placed us into Christ, so that the Holy Spirit now indwells us, and we are members of God's Holy Family. The progression of this confirmation is to take these fickle Corinthians and make them constant in their faith, that is, to make them true to His promises. And anointed us is God: The Holy Spirit is our wonderful teacher, and He opens up to us the truth of the Word of God for we read, "But the anointing which we have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him" (1 John 2:27). We are set apart unto God for eternity. Who sealed us: just as the seal of a king was put on a document making it a legal form, so we are now sealed by the Holy Spirit making us true legal children of God in His holy family; we are now brothers and sisters of the Lord Jesus Christ. "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption" (Eph. 4:30). And gave the earnest of the Spirit in our hearts: this is the witness of God that we belong to Him. This is the down payment until He takes full possession of us in eternity. We are immediately upon being saved indwelt with the Holy Spirit of God until the day of our redemption. God has purchased us out of the slave market of sin, and the Holy Spirit is the earnest down payment, and I might add, we cannot be repossessed.
Verse 23, "Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth."
LGT "But I call God as my witness upon my soul, that sparing you, not yet did I come to Corinth."
Paul says that by calling God, as the witness to his soul, is that if he were to lie, God would take the necessary discipline against him. Paul gives the full reason that he did not come to them as planned, so that he would not have been the one to have to discipline them. He wanted them to work things out with God by using the doctrine of his first letter.
Verse 24, "Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand."
LGT "Not that we rule over your faith, but are fellow-workers of your joy: for by faith ye stand."
Paul is saying that he is not the spiritual bully over them, that they should regard him as such, but that he is simply their brother in Christ, by the same faith, to share in the joy of their salvation. Unlike the preachers of today who call themselves "reverend", or "bishop", or "doctor", or whatever suits their self-righteous fancy, but he is their brother in Christ, a member with them under the authority of the Lord Jesus Christ, as revealed in the Word of God. In the next chapter Paul will begin to comfort them with God's Word.
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