2 Corinthians 1:3–1:4

2 Corinthians 1:1-5 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: 1. Paulus Apostolus Iesu Christi per voluntatem Dei, et Timotheus frater, Ecclesiae Dei quae est Corinthi, cum sanctis omnibus qui sunt in tota Achaia: 2. Grace be to you and peace from God our Father, and from the Lord Jesus Christ. 2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo. 3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 3. Benedictus Deus, et Pater Domini nostri Iesu Christi, Pater misericordiarum, et Deus omnis consolationis, 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 4. Qui consolatur nos in omni tribulatione nostra, ut possimus consolari eos qui in omni tribulatione sunt, per consolationem qua consolatur nos Deus. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 5. Quia sicuti abundant passiones Christi in nos: ita per Christum abundat etiam consolatio nostra. 1. Paul an Apostle As to the reasons why he designates himself an Apostle of Christ, and adds that he has obtained this honor by the will of God, see the foregoing Epistle, where it has been observed that none are to be listened to but those, who have been sent by God, and speak from his mouth, and that, consequently, to secure authority for any one, two things are required -- a call, and fidelity on the part of the person who is called, in the execution of his office. [214] Both of these Paul claims for himself. The false apostles, it is true, do the same; but then, by usurping a title that does not belong to them, they gain nothing among the sons of God, who can with the utmost ease convict them of impertinence. Hence the mere name is not enough, if there be not the reality along with it, so that he who gives himself out as an Apostle must also show himself to be such by his work. To the Church of God We must always keep it in view, his recognising a Church to exist, where there was such a conflux of evils. For the faults of individuals do not prevent a society that has genuine marks of religion [215] from being recognised as a Church. [216] But what does he mean by the expression -- with all saints? Were those saints unconnected with the Church? I answer, that this phrase refers to believers, who were dispersed hither and thither, throughout various corners of the province -- it being likely, that in that greatly disturbed period, when the enemies of Christ were everywhere venting their rage, many were scattered abroad, who could not conveniently hold sacred assemblies. 3 Blessed be God He begins (as has been observed) with this thanksgiving -- partly for the purpose of extolling the goodness of God -- partly, with the view of animating the Corinthians by his example to the resolute endurance of persecutions; and partly, that he may magnify himself in a strain of pious glorying, in opposition to the malignant slanderings of the false apostles. For such is the depravity of the world, that it treats with derision martyrdoms, [217] which it ought to have held in admiration, and endeavours to find matter of reproach in the splendid trophies of the pious. [218] Blessed be God, says he. On what account? who comforteth us [219] -- the relative being used instead of the causal particle. [220] He had endured his tribulations with fortitude and alacrity: this fortitude he ascribes to God, because it was owing to support derived from his consolation that he had not fainted. He calls him 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, ( Ephesians 3:15 ,) there are all mercies and all consolations of God -- nay, more, there is fatherly love, the fountain from which everything else flows. 4. That we may be able to comfort There can be no doubt, that, as he had a little before cleared his afflictions from reproach and unfavorable reports, so now he instructs the Corinthians, that his having come off victorious through heavenly consolation was for their sake and with a view to their advantage, that they may stir themselves up to fellowship in suffering, instead of haughtily despising his conflicts. As, however, the Apostle lived not for himself but for the Church, so he reckoned, that whatever favors God conferred upon him, were not given for his own sake merely, [221] but in order that he might have more in his power for helping others. And, unquestionably, when the Lord confers upon us any favor, he in a manner invites us by his example to be generous to our neighbours. The riches of the Spirit, therefore, are not to be kept by us to ourselves, but every one must communicate to others what he has received. This, it is true, must be considered as being applicable chiefly to ministers of the Word. [222] It is, however, common to all, according to the measure of each. Thus Paul here acknowledges, that he had been sustained by the consolation of God, that he might be able himself to comfort others 5. For as the sufferings of Christ abound -- This statement may be explained in two ways -- actively and passively. If you take it actively, the meaning will be this: "The more I am tried with various afflictions, so much the more resources have I for comforting others." I am, however, more inclined to take it in a passive sense, as meaning that God multiplied his consolations according to the measure of his tribulations. David also acknowledges that it had been thus with him: According to the multitude, says he, of my anxieties within me, thy consolations have delighted my soul. ( Psalm 94:19 .) In Paul's words, however, there is a fuller statement of doctrine; for the afflictions of the pious he calls the sufferings of Christ, as he says elsewhere, that he fills up in his body what is wanting in the sufferings of Christ. ( Colossians 1:24 .) The miseries and vexations, it is true, of the present life are common to good and bad alike, but when they befall the wicked, they are tokens of the curse of God, because they arise from sin, and nothing appears in them except the anger of God and participation with Adam, which cannot but depress the mind. But in the mean time believers are conformed to Christ, and bear about with them in their body his dying, that the life of Christ may one day be manifested in them. ( 2 Corinthians 4:10 .) I speak of the afflictions which they endure for the testimony of Christ, ( Revelation 1:9 ,) for although the Lord's chastisements, with which he chastises their sins, are beneficial to them, they are, nevertheless, not partakers, properly speaking, of Christ's sufferings, except in those cases in which they suffer on his account, as we find in 1 Peter 4:13 . Paul's meaning then is, that God is always present with him in his tribulations, and that his infirmity is sustained by the consolations of Christ, so as to prevent him from being overwhelmed with calamities. Footnotes: [214] See Calvin on the Corinthians, [15]vol. 1, p. 48. [215] See Calvin on the Corinthians, [16]vol. 1, pp. 51, 52. [216] "A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the covenant of grace: they did not lose their sonship, even in those sad transgressions, and will God be more severe to a whole Church than to one person?" -- Burgesse on 2 Corinthians 1 . (Lond. 1661) -- Ed. [217] "Des martyres et afflictions des fideles;" -- "The martyrdoms and afflictions of believers." [218] "Cherche matiere de mespris et diffamation aux enseignes magnifiques de victoire, lesquelles Dieu dresse ? ses enfans;" -- "Seeks matter of contempt and defamation in those splendid tokens of victory, which God furnishes to His children." [219] "Who is comforting (ho parakalon) -- that doth never cease to do it, that never withdraweth his consolations. It is his nature to be always comforting -- as the devil is called ho peirazon, because he is always tempting." -- Burgesse on 2 Corinthians . 157 -- Ed. [220] "Ce mot, Qui, est mis pour Car, ou, Pource que;" -- "This word, Who, being used instead of For, or, Because." [221] "Pour son proufit particulier;" -- "For his own private advantage." [222] "It is not enough for the ministers of the gospel to have devoured many books of learning, to be able to decide polemical questions in divinity, to convince gainsayers, to be doctors angelical, subtle or profound; to be mallei hereticorum -- the hammer of heretics. Unless also they have the experimental works of God's Spirit upon their own souls, they are not able to apply themselves to the hearts of others. Paul had not been able to comfort others, if the Lord had not practically acquainted him with heavenly consolations." -- Burgesse on 2 Corinthians 1 , p. 178 -- Ed.

{2} {a} Blessed be God, even the Father of our Lord Jesus Christ, the Father of {b} mercies, and the God of all comfort; (2) He begins after this manner with thanksgiving, which nonetheless (otherwise than he was accustomed to) he applies to himself: beginning his epistle with the setting forth of the dignity of his apostleship, forced (as it should seem) by their importunity which took an occasion to despise him, by reason of his miseries. But he answers, that he is not so afflicted but that his comforts do exceed his afflictions, showing the ground of them, even the mercy of God the Father in Jesus Christ. (a) To him be praise and glory given. (b) Most merciful.

Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; The Father of mercies — Only it must be remembered that as he is Pater miserationum, so he is Deus ultionum, Psalms 94:1 . As he hath ubera, breasts, so he hath verbera the whip. Christ is girt about the paps with a golden girdle, to show his love, but yet he hath eyes like flaming fire, and feet like burning brass, Revelation 1:13-16 , to look through and keep under his enemies. The God of all comfort — It is he that shines through the creature, which else is but as the air without light. It is he that comforteth by the means. It is not the word alone, for that is but as the veins and arteries that convey the blood and spirits. So the Spirit being conveyed by the promises, helpeth the soul to lay itself upon Christ by faith, and so it is comforted. Sometimes comfort comes not by the use of the means till afterwards, that he may have the whole glory: Song of Solomon 3:3 , the Church found not him whom her soul loved, till she was a little past the watchmen. The soul is apt to hang her comforts on every hedge, to shift and shirk in every bycorner for comfort. But as air lights not without the sun, and as fuel heats not without fire; so neither can anything soundly comfort us without God. " Una est in trepida mihi re medicina, Iehovae Cor patrium, os verax, omnipotensque manus." Nath. Chytraeus.

It is a usual form of thanksgiving, Romans 1:25 9:5 . It is in use with us, signifying our sincere and hearty desire that both we ourselves might be enabled, and others by our examples might be quickened, to speak well of God, and to praise his name. This God is called the Father of our Lord Jesus Christ, that is, by eternal generation: he is also called the Father of mercies, because he is the Fountain of all that good which floweth to poor creatures. And upon the same account he is also called the God of all comfort.

Blessed be God,.... This is an ascription of praise and glory to God, for he can only be blessed of men, by their praising and glorifying him, or by ascribing honour and blessing to him: and in this form of blessing him he is described, first by his relation to Christ, even the Father of our Lord Jesus Christ: whose Son Christ is, not by creation, as angels and men, nor by adoption, as saints, but in such a way of filiation, as no creatures are, or possibly can be: he is his only begotten Son, his own proper Son, his natural and eternal Son, is of the same nature with him, and equal to him in perfections, power, and glory. This is rightly prefaced by the apostle to the other following characters, since there is no mercy nor comfort administered to the sons of men but through the Lord Jesus Christ, the Son of God, and Saviour of sinners. And next he is described by his attribute of mercy, and the effects of it, or by his merciful disposition to his creatures, the Father of mercies. The Jews frequently address God in their prayers (a) under the title or character of, , "Father of mercies". The plural number is used, partly to show that God is exceeding merciful; he delights in showing mercy to poor miserable creatures, and is rich and plenteous in the exercise of it: nothing is more common in the Talmudic writings, than to call him "the merciful", and this is partly to express the multitude of his tender mercies, of which he is the "Father", author, and giver, both in a temporal, and spiritual sense; for there are not only innumerable providential mercies which the people of God share in, and partake of, but also a multitude of spiritual mercies. Such as redemption by Christ, pardon of sin through his blood, regeneration by his Spirit, supplies of grace out of his fulness, and the word and ordinances; all which are owing to the mercy of God, which they have abundant reason to be thankful to him, and bless him for, being altogether unworthy and undeserving of them. God is also described by his work of comforting the saints, and the God of all comfort; most rightly is this character given him, for there is no solid comfort but what comes from him; there is none to be had in, and from the creatures; and whatever is had through them it is from him: and all spiritual comfort is of him; whatever consolation the saints enjoy they have it from God, the Father of Christ, and who is their covenant God and Father in Christ; and the consolation they have from him through Christ in a covenant way is not small, and for which they have great reason to bless the Lord, as the apostle here does; for it is from him that Christ, the consolation of Israel, and the Spirit, the Comforter, come, and whatever is enjoyed by the Gospel. (a) Seder Tephillot, fol. 55. 8. Ed. Basil. fol. 77. 1. & passim, Ed. Amstelod. Sapher Shaare Zion, fol. 54. 1. Vid. Kabbala Denudata, par. 1. p. 7.

We are encouraged to come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. The Lord is able to give peace to the troubled conscience, and to calm the raging passions of the soul. These blessings are given by him, as the Father of his redeemed family. It is our Saviour who says, Let not your heart be troubled. All comforts come from God, and our sweetest comforts are in him. He speaks peace to souls by granting the free remission of sins; and he comforts them by the enlivening influences of the Holy Spirit, and by the rich mercies of his grace. He is able to bind up the broken-hearted, to heal the most painful wounds, and also to give hope and joy under the heaviest sorrows. The favours God bestows on us, are not only to make us cheerful, but also that we may be useful to others. He sends comforts enough to support such as simply trust in and serve him. If we should be brought so low as to despair even of life, yet we may then trust God, who can bring back even from death. Their hope and trust were not in vain; nor shall any be ashamed who trust in the Lord. Past experiences encourage faith and hope, and lay us under obligation to trust in God for time to come. And it is our duty, not only to help one another with prayer, but in praise and thanksgiving, and thereby to make suitable returns for benefits received. Thus both trials and mercies will end in good to ourselves and others.

3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them (2Co 1:15-24). Father of mercies—that is, the SOURCE of all mercies (compare Jas 1:17; Ro 12:1). comfort—which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (2Co 1:4-6). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance (Ps 146:3, 5, 8; Jas 5:11).

Blessed be God - This is the commencement properly of the Epistle, and it is the language of a heart that is full of joy, and that bursts forth with gratitude in view of mercy. It may have been excited by the recollection that he had formerly written to them, and that during the interval which had elapsed between the time when the former Epistle was written and when this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this Epistle. It is remarked by Doddridge, that 11 out of the 13 epistles of Paul, begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favored with remarkable consolations, and it was not unnatural that he should allow himself to give expression to his joy and praise in view of all the mercies which God had conferred on him. This entire passage is one that is exceedingly valuable, as showing that there may be elevated joy in the midst of deep affliction, and as showing what is the reason why God visits his servants with trials. The phrase "blessed be God," is equivalent to "praised be God;" or is an expression of thanksgiving. It is the usual formula of praise (compare Ephesians 1:3 ); and shows his entire confidence in God, and his joy in him, and his gratitude for his mercies. it is one of innumerable instances which show that it is possible and proper to bless God in view of the trials with which he visits his people, and of the consolations which he causes to abound. The Father of our Lord Jesus Christ - God is mentioned here in the relation of the "Father of the Lord Jesus," doubtless because it was through the Lord Jesus, and him alone, that He had imparted the consolation which he had experienced, 2 Corinthians 1:5 . Paul knew no other God than the "Father of the Lord Jesus;" he knew no other source of consolation than the gospel; he knew of no way in which God imparted comfort except through his Son. That is genuine Christian consolation which acknowledges the Lord Jesus as the medium by whom it is imparted; that is proper thanksgiving to God which is offered through the Redeemer; that only is the proper acknowledgment of God which recognizes him as the "Father of the Lord Jesus." The Father of mercies - This is a Hebrew mode of expression, where a noun performs the place of an adjective. and the phrase is synonymous nearly with "merciful Father." The expression has however somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews used the word "father" often to denote the author, or source of anything; and the idea in phraseology like this is, that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it; or was the source and fountain of it - sustaining a relation to all true consolation analogous to that which a father sustains to his offspring. God has the paternity of all true joy. It is one of his special and glorious attributes that he thus produces consolation and mercy. And the God of all comfort - The source of all consolation. Paul delighted, as all should do, to trace all his comforts to God; and Paul, as all Christians have, had sufficient reason to regard God as the source of true consolation. There is no other real source of happiness but God; and he is able abundantly, and willing to impart consolation to his people.