<hi type="bold">2. first day of ... week--</hi>already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (<reference osisRef="Ps.118.22-Ps.118.24">Psa 118:22-24</reference>; <reference osisRef="John.20.19">Joh 20:19</reference>, <reference osisRef="John.20.26">26</reference>; <reference osisRef="Acts.20.7">Ac 20:7</reference>; <reference osisRef="Rev.1.10">Re 1:10</reference>). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (<reference osisRef="Lev.23.11">Le 23:11</reference>, <reference osisRef="Lev.15.16">15, 16</reference>, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (<reference osisRef="Exod.12.16">Ex 12:16</reference>). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare <reference osisRef="Gen.2.3">Ge 2:3</reference>, "God blessed and sanctified it, because ... in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare <reference osisRef="Exod.16.22">Ex 16:22</reference>, <reference osisRef="Exod.23.26">23, 26</reference>, <reference osisRef="Exod.23.30">30</reference>). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.

<hi type="bold">every one of yon--</hi>even those in limited circumstances.

<hi type="bold">lay by him--</hi>though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.

<hi type="bold">in store--</hi>abundantly: the earnest of a better store laid up for the giver (<reference osisRef="1Tim.6.19">1Ti 6:19</reference>).

<hi type="bold">as God hath prospered him--</hi>literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (<reference osisRef="Matt.25.15-Matt.25.29">Mt 25:15-29</reference>; <reference osisRef="2Cor.8.12">2Co 8:12</reference>).

<hi type="bold">that there be no gatherings when I come--</hi>that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].

2. first day of... week-- already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Psa 118:22-24; Joh 20:19, 26; Ac 20:7; Re 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Le 23:11, 15, 16, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Ex 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Ge 2:3, "God blessed and sanctified it, because... in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Ex 16:22, 23, 26, 30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now. every one of yon-- even those in limited circumstances. lay by him-- though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity. in store-- abundantly: the earnest of a better store laid up for the giver (1Ti 6:19). as God hath prospered him-- literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (Mt 25:15-29; 2Co 8:12). that there be no gatherings when I come-- that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].


<hi type="bold">3. approve by your letters--</hi>rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (<reference osisRef="1Cor.16.4">1Co 16:4</reference>) favors Grotius' view. So "by" means with (<reference osisRef="Rom.2.27">Ro 2:27</reference>); and the Greek for "by" is translated, with (<reference osisRef="2Cor.2.4">2Co 2:4</reference>).

<hi type="bold">liberality--</hi>literally, gracious or free gift (<reference osisRef="2Cor.8.4">2Co 8:4</reference>).

3. approve by your letters-- rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Co 16:4) favors Grotius' view. So "by" means with (Ro 2:27); and the Greek for "by" is translated, with (2Co 2:4). liberality-- literally, gracious or free gift (2Co 8:4).


<hi type="bold">4. meet--</hi>"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (<reference osisRef="1Cor.16.3">1Co 16:3</reference>; compare <reference osisRef="Acts.20.1-Acts.20.4">Ac 20:1-4</reference>).

<hi type="bold">with me--</hi>to guard against all possible suspicion of evil (<reference osisRef="2Cor.8.4">2Co 8:4</reference>, <reference osisRef="2Cor.8.19-2Cor.8.21">19-21</reference>).

4. meet-- "worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Ac 20:1-4). with me-- to guard against all possible suspicion of evil (2Co 8:4, 19-21).


5-7. His first intention had been (<reference osisRef="2Cor.1.15">2Co 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (<reference osisRef="1Cor.5.9">1Co 5:9</reference>); now having laid aside this intention (for which he was charged with levity, <reference osisRef="2Cor.1.17">2Co 1:17</reference>, &c., whereas it was through lenity, <reference osisRef="2Cor.1.23">2Co 1:23</reference>; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."

<hi type="bold">for I do pass--</hi>as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (<reference osisRef="2Cor.2.13">2Co 2:13</reference>; <reference osisRef="2Cor.8.1">8:1</reference>; <reference osisRef="2Cor.9.2">9:2</reference>, <reference osisRef="2Cor.9.4">4</reference>), and on his way to Corinth (<reference osisRef="2Cor.12.14">2Co 12:14</reference>; <reference osisRef="2Cor.13.1">13:1</reference>; compare <reference osisRef="Acts.20.1">Ac 20:1</reference>, 2). "Pass through" is opposed to "abide" (<reference osisRef="1Cor.16.6">1Co 16:6</reference>). He was not yet in Macedonia (as <reference osisRef="1Cor.16.8">1Co 16:8</reference> shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).

5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them." for I do pass-- as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Co 2:13; 8:1; 9:2, 4), and on his way to Corinth (2Co 12:14; 13:1; compare Ac 20:1, 2). "Pass through" is opposed to "abide" (1Co 16:6). He was not yet in Macedonia (as 1Co 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).


<hi type="bold">8. at Ephesus--</hi>whence Paul writes this Epistle. Compare <reference osisRef="1Cor.16.19">1Co 16:19</reference>, "Asia," wherein Ephesus was.

<hi type="bold">until Pentecost--</hi>He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (<reference osisRef="Acts.19.21">Ac 19:21</reference>, <reference osisRef="Acts.19.22">22</reference>). Combined with <reference osisRef="1Cor.5.7">1Co 5:7</reference>, <reference osisRef="1Cor.5.8">8</reference>, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.

8. at Ephesus-- whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was. until Pentecost-- He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Ac 19:21, 22). Combined with 1Co 5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.


<hi type="bold">9. door--</hi>(<reference osisRef="2Cor.2.12">2Co 2:12</reference>). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," <reference osisRef="Hos.2.15">Ho 2:15</reference>. "Door of faith," <reference osisRef="Acts.14.27">Ac 14:27</reference>. "An open door," <reference osisRef="Rev.3.8">Re 3:8</reference>. "A door of utterance," <reference osisRef="Col.4.3">Col 4:3</reference>. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza].

<hi type="bold">many adversaries--</hi>who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (<reference osisRef="Acts.19.9-Acts.19.23">Ac 19:9-23</reference>). Where great good is, there evil is sure to start up as its antagonist.

9. door-- (2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Ho 2:15. "Door of faith," Ac 14:27. "An open door," Re 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza]. many adversaries-- who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Ac 19:9-23). Where great good is, there evil is sure to start up as its antagonist.


<hi type="bold">10. Now--</hi>rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with <reference osisRef="1Cor.4.17-1Cor.4.19">1Co 4:17-19</reference>; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. <reference osisRef="Acts.19.21">Ac 19:21</reference>, <reference osisRef="Acts.19.22">22</reference> clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in <reference osisRef="Acts.19.22">Ac 19:22</reference> only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. <reference osisRef="2Cor.1.1">2Co 1:1</reference> represents him with Paul in Macedonia; and <reference osisRef="2Cor.12.18">2Co 12:18</reference>, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (<reference osisRef="2Cor.1.17">2Co 1:17</reference>), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (<reference osisRef="2Cor.7.6">2Co 7:6</reference>, <reference osisRef="2Cor.7.7">7</reference>).

<hi type="bold">without fear--</hi>Referring perhaps to a nervous timidity in Timothy's character (<reference osisRef="1Tim.3.15">1Ti 3:15</reference>; <reference osisRef="1Tim.5.22">5:22</reference>, <reference osisRef="1Tim.5.24">24</reference>). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.

10. Now-- rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Ac 19:21, 22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in Ac 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Co 1:1 represents him with Paul in Macedonia; and 2Co 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Co 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Co 7:6, 7). without fear-- Referring perhaps to a nervous timidity in Timothy's character (1Ti 3:15; 5:22, 24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.


<hi type="bold">11. despise--</hi>This charge is not given concerning any other of the many messengers whom Paul sent. <reference osisRef="1Tim.4.12">1Ti 4:12</reference> accounts for it (compare <reference osisRef="Ps.119.141">Psa 119:141</reference>). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ].

<hi type="bold">conduct--</hi>set him on his way with every mark of respect, and with whatever he needs (<reference osisRef="Titus.3.13">Tit 3:13</reference>).

<hi type="bold">in peace--</hi>(<reference osisRef="Acts.15.33">Ac 15:33</reference>; <reference osisRef="Heb.11.31">He 11:31</reference>). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (<reference osisRef="1Cor.1.11">1Co 1:11</reference>).

<hi type="bold">I look for him--</hi>He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (<reference osisRef="2Cor.2.12">2Co 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact].

<hi type="bold">with the brethren--</hi>Others besides Erastus accompanied Timothy to Macedonia (compare <reference osisRef="1Cor.16.12">1Co 16:12</reference>; <reference osisRef="Acts.19.22">Ac 19:22</reference>).

11. despise-- This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Psa 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ]. conduct-- set him on his way with every mark of respect, and with whatever he needs (Tit 3:13). in peace-- (Ac 15:33; He 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Co 1:11). I look for him-- He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Co 2:12, 13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact]. with the brethren-- Others besides Erastus accompanied Timothy to Macedonia (compare 1Co 16:12; Ac 19:22).


<hi type="bold">12. Apollos, I greatly desired ... to come unto you--</hi>He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare <reference osisRef="1Cor.16.19">1Co 16:19</reference>, and <reference osisRef="1Cor.1.1">1Co 1:1</reference>). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (<reference osisRef="1Cor.1.12">1Co 1:12</reference>; <reference osisRef="1Cor.3.4">3:4</reference>). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.

<hi type="bold">with the brethren--</hi>who bear this letter (<reference osisRef="1Cor.16.17">1Co 16:17</reference>). (See <reference osisRef="1Cor.16.24">1Co 16:24</reference>, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (<reference osisRef="2Cor.8.6">2Co 8:6</reference>, <reference osisRef="2Cor.8.16-2Cor.8.24">16-24</reference>; <reference osisRef="2Cor.12.18">12:18</reference>). Alford thinks "the brethren" here may be the same as in <reference osisRef="1Cor.16.11">1Co 16:11</reference>.

<hi type="bold">convenient time--</hi>Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.

12. Apollos, I greatly desired... to come unto you-- He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Co 1:12; 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two. with the brethren-- who bear this letter (1Co 16:17). (See 1Co 16:24, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (2Co 8:6, 16-24; 12:18). Alford thinks "the brethren" here may be the same as in 1Co 16:11. convenient time-- Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.


13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (<reference osisRef="1Cor.16.14">1Co 16:14</reference>). "Let all your things be done with charity" (<reference osisRef="1Cor.8.1">1Co 8:1</reference>; <reference osisRef="1Cor.13.1">13:1</reference>): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (<reference osisRef="1Cor.15.1">1Co 15:1</reference>, 2, 12-17).

13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (1Co 15:1, 2, 12-17).


<hi type="bold">15. first-fruits of Achaia--</hi>the first Achæan converts (compare <reference osisRef="Rom.16.5">Ro 16:5</reference>). The image is from the first-fruits offered to the Lord (<reference osisRef="Lev.23.10">Le 23:10</reference>; compare <reference osisRef="1Cor.15.20">1Co 15:20</reference>). The members of this family had been baptized by Paul himself (<reference osisRef="1Cor.1.16">1Co 1:16</reference>).

<hi type="bold">addicted themselves to the ministry of the saints--</hi>Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare <reference osisRef="2Cor.8.4">2Co 8:4</reference>).

15. first-fruits of Achaia-- the first Achæan converts (compare Ro 16:5). The image is from the first-fruits offered to the Lord (Le 23:10; compare 1Co 15:20). The members of this family had been baptized by Paul himself (1Co 1:16). addicted themselves to the ministry of the saints-- Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Co 8:4).


<hi type="bold">16. That ye--</hi>Translate, "That ye also," namely, in your turn ... in return for their self-devotion [Alford].

<hi type="bold">helpeth with--</hi>them.

<hi type="bold">laboureth--</hi>by himself.

16. That ye-- Translate, "That ye also," namely, in your turn... in return for their self-devotion [Alford]. helpeth with-- them. laboureth-- by himself.


<hi type="bold">17. Fortunatus ... Achaicus--</hi>probably of Stephanas' household.

<hi type="bold">that ... lacking on your part--</hi>So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, <reference osisRef="1Cor.16.16">1Co 16:16</reference>, <reference osisRef="1Cor.16.18">18</reference>, as though they would be at Corinth when the Epistle arrived.

17. Fortunatus... Achaicus-- probably of Stephanas' household. that... lacking on your part-- So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 1Co 16:16, 18, as though they would be at Corinth when the Epistle arrived.


<hi type="bold">18. refreshed my spirit and yours--</hi>"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (<reference osisRef="1Cor.1.4-1Cor.1.8">1Co 1:4-8</reference>); my refreshment of spirit redounds to yours, as being my disciples (<reference osisRef="2Cor.7.13">2Co 7:13</reference>; compare <reference osisRef="Zech.6.8">Zec 6:8</reference>).

<hi type="bold">acknowledge--</hi>render them due acknowledgments by a kind reception of them: <reference osisRef="1Thess.5.12">1Th 5:12</reference>, "know" them in their true worth and treat them accordingly.

18. refreshed my spirit and yours-- "yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Co 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Co 7:13; compare Zec 6:8). acknowledge-- render them due acknowledgments by a kind reception of them: 1Th 5:12, "know" them in their true worth and treat them accordingly.


<hi type="bold">19. Asia--</hi>not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.

<hi type="bold">much--</hi>with especial affection.

<hi type="bold">Aquila ... Priscilla--</hi>(Compare <reference osisRef="Acts.18.2">Ac 18:2</reference>; <reference osisRef="Rom.16.3">Ro 16:3</reference>, <reference osisRef="Rom.16.4">4</reference>). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (<reference osisRef="Acts.18.2">Ac 18:2</reference>, <reference osisRef="Acts.18.19">18, 19</reference>, <reference osisRef="Acts.18.26">26</reference>); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (<reference osisRef="Rom.16.3">Ro 16:3</reference>, <reference osisRef="Rom.16.5">5</reference>). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (<reference osisRef="Rom.16.3">Ro 16:3</reference>, <reference osisRef="Rom.16.4">4</reference>). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (<reference osisRef="Acts.18.24-Acts.18.26">Ac 18:24-26</reference>). In <reference osisRef="1Cor.16.20">1Co 16:20</reference>, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks <reference osisRef="Rom.16.23">Ro 16:23</reference> refers to "the whole Church" meeting at the house of Gaius (compare <reference osisRef="Col.4.15">Col 4:15</reference>). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," <reference osisRef="Acts.7.38">Ac 7:38</reference>), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer.

<hi type="bold">in the Lord--</hi>They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.

19. Asia-- not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital. much-- with especial affection. Aquila... Priscilla-- (Compare Ac 18:2; Ro 16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Ac 18:2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Ro 16:3, 5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Ro 16:3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Ac 18:24-26). In 1Co 16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks Ro 16:23 refers to "the whole Church" meeting at the house of Gaius (compare Col 4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," Ac 7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer. in the Lord-- They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.


<hi type="bold">20. holy kiss--</hi>the token of the mutual love of Christians, especially at the Lord's Supper (compare <reference osisRef="Rom.16.16">Ro 16:16</reference>; <reference osisRef="1Thess.5.26">1Th 5:26</reference>), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].

20. holy kiss-- the token of the mutual love of Christians, especially at the Lord's Supper (compare Ro 16:16; 1Th 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].


<hi type="bold">21. salutation ... with mine own hand--</hi>He therefore dictated all the rest of the Epistle.

21. salutation... with mine own hand-- He therefore dictated all the rest of the Epistle.


22. A solemn closing warning added in his own hand as in <reference osisRef="Eph.6.24">Ep 6:24</reference>; <reference osisRef="Col.4.18">Col 4:18</reference>.

<hi type="bold">the Lord--</hi>who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare <reference osisRef="Song.2.7">So 2:7</reference>).

<hi type="bold">Jesus Christ--</hi>omitted in the oldest manuscripts.

<hi type="bold">let him be Anathema--</hi>accursed with that curse which the Jews who call Jesus "accursed" (<reference osisRef="1Cor.12.3">1Co 12:3</reference>) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed.

<hi type="bold">Maranatha--</hi>Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in <reference osisRef="Phil.4.5">Php 4:5</reference>, "The Lord is at hand."

22. A solemn closing warning added in his own hand as in Ep 6:24; Col 4:18. the Lord-- who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare So 2:7). Jesus Christ-- omitted in the oldest manuscripts. let him be Anathema-- accursed with that curse which the Jews who call Jesus "accursed" (1Co 12:3) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed. Maranatha-- Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in Php 4:5, "The Lord is at hand."


<hi type="bold">23. The grace, &c.--</hi>This is the salutation meant in <reference osisRef="1Cor.16.21">1Co 16:21</reference>; and from which unbelievers (<reference osisRef="1Cor.16.22">1Co 16:22</reference>; compare 2Jo 10:11) are excluded [Bengel].

23. The grace, &c.-- This is the salutation meant in 1Co 16:21; and from which unbelievers (1Co 16:22; compare 2Jo 10:11) are excluded [Bengel].


<hi type="bold">24. My love, &c.--</hi>After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him.

 The subscription represents the Epistle as written from Philippi. <reference osisRef="1Cor.16.8">1Co 16:8</reference> shows it was written at Ephesus. Bengel conjectures that perhaps, however, it was sent from Philippi (<reference osisRef="1Cor.16.5">1Co 16:5</reference>), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.  <chapter eID="1Cor.16"/>

24. My love, &c.-- After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him. The subscription represents the Epistle as written from Philippi. 1Co 16:8 shows it was written at Ephesus. Bengel conjectures that perhaps, however, it was sent from Philippi (1Co 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.


<milestone n="THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS</title>


<title type="x-IS">INTRODUCTION</title>
 The following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (<reference osisRef="1Cor.4.19">1Co 4:19</reference>; <reference osisRef="2Cor.1.15">2Co 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>; compare <reference osisRef="1Cor.16.5">1Co 16:5</reference>); and so that he might set forth to them his apostolic walk in general (<reference osisRef="2Cor.1.12">2Co 1:12</reference>, <reference osisRef="1Cor.1.24">24</reference>; <reference osisRef="1Cor.6.3-1Cor.6.13">6:3-13</reference>; <reference osisRef="1Cor.7.2">7:2</reference>). (<reference osisRef="2Cor.7.2">2</reference>) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (<reference osisRef="2Cor.8.1-2Cor.9.15">2Co 8:1-9, 15</reference>). (4) That he might maintain his apostolic authority and reprove gainsayers.

 The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13].

 The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (<reference osisRef="2Cor.2.12">2Co 2:12</reference>), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (<reference osisRef="2Cor.8.1">2Co 8:1</reference>), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (<reference osisRef="Acts.20.1-Acts.20.6">Ac 20:1-6</reference>). So that this Epistle must have been written about autumn, A.D. 57.

 Macedonia was THE PLACE from which it was written (<reference osisRef="2Cor.9.2">2Co 9:2</reference>, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (<reference osisRef="2Cor.1.8">2Co 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>), whether the reference be [Paley] to the tumult at Ephesus (<reference osisRef="Acts.19.23-Acts.19.41">Ac 19:23-41</reference>), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (<reference osisRef="2Cor.7.5">2Co 7:5</reference>) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from <reference osisRef="2Cor.7.6">2Co 7:6</reference>, compared with <reference osisRef="2Cor.7.5">2Co 7:5</reference>, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in <reference osisRef="2Cor.11.9">2Co 11:9</reference>, as is proved by comparison with <reference osisRef="Phil.4.15">Php 4:15</reference>, <reference osisRef="Phil.4.16">16</reference>. So it is probably used here (<reference osisRef="2Cor.7.5">2Co 7:5</reference>). Alford argues from <reference osisRef="2Cor.8.1">2Co 8:1</reference>, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (<reference osisRef="2Cor.8.6">2Co 8:6</reference>).

 The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (<reference osisRef="2Cor.4.7">2Co 4:7</reference>; <reference osisRef="2Cor.5.1-2Cor.5.4">5:1-4</reference>; <reference osisRef="1Cor.12.7-1Cor.12.9">12:7-9</reference>; compare Note, see on <reference osisRef="2Cor.1.8">2Co 1:8</reference>), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare <reference osisRef="2Cor.3.3-2Cor.3.18">2Co 3:3-18</reference>) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (<reference osisRef="1Cor.15.12">1Co 15:12</reference>, <reference osisRef="1Cor.15.32-1Cor.15.36">32-36</reference>). These were the "fightings without," and "fears within" (<reference osisRef="2Cor.7.5">2Co 7:5</reference>, <reference osisRef="2Cor.7.6">6</reference>) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from <reference osisRef="2Cor.11.22">2Co 11:22</reference>. They seem to have been headed by an emissary from Judea ("he that cometh," <reference osisRef="2Cor.11.4">2Co 11:4</reference>), who had brought "letters of commendation" (<reference osisRef="2Cor.3.1">2Co 3:1</reference>) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (<reference osisRef="2Cor.11.13">2Co 11:13</reference>, <reference osisRef="2Cor.11.23">23</reference>). His partisans contrasted his high pretensions with the timid humility of Paul (<reference osisRef="1Cor.2.3">1Co 2:3</reference>); and his rhetoric with the apostle's plain and unadorned style (<reference osisRef="2Cor.11.6">2Co 11:6</reference>; <reference osisRef="2Cor.10.10">10:10</reference>, <reference osisRef="2Cor.10.13">13</reference>). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (<reference osisRef="1Cor.1.2">1Co 1:2</reference>), but to all the churches also in Achaia (<reference osisRef="2Cor.1.1">2Co 1:1</reference>), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (<reference osisRef="2Cor.8.18">2Co 8:18</reference>, 19, 22).
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="2Cor.1.1-2Cor.1.24">2Co 1:1-24</reference>. 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.

<hi type="bold">1. Timothy our brother--</hi>When writing to Timothy himself, he calls him "my son" (<reference osisRef="1Tim.1.18">1Ti 1:18</reference>). Writing of him, "brother," and "my beloved son" (<reference osisRef="1Cor.4.17">1Co 4:17</reference>). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare <reference osisRef="2Cor.2.12">2Co 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>; see on <reference osisRef="1Cor.16.10">1Co 16:10</reference>, <reference osisRef="1Cor.16.11">11</reference>).

<hi type="bold">in all Achaia--</hi>comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (<reference osisRef="Acts.18.12-Acts.18.16">Ac 18:12-16</reference>), 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 (<reference osisRef="1Thess.1.8">1Th 1:8</reference>; <reference osisRef="2Thess.1.4">2Th 1:4</reference>), 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 <reference osisRef="Gal.1.2">Ga 1:2</reference> all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."

INTRODUCTION The following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15, 16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 24; 6:3-13; 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 15). (4) That he might maintain his apostolic authority and reprove gainsayers. The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13]. The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Ac 20:1-6). So that this Epistle must have been written about autumn, A.D. 57. Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8, 9), whether the reference be [Paley] to the tumult at Ephesus (Ac 19:23-41), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Php 4:15, 16. So it is probably used here (2Co 7:5). Alford argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6). The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 5:1-4; 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 32-36). These were the "fightings without," and "fears within" (2Co 7:5, 6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 10:10, 13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18, 19, 22). CHAPTER 1 2Co 1:1-24. 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. 1. Timothy our brother-- When writing to Timothy himself, he calls him "my son" (1Ti 1:18). Writing of him, "brother," and "my beloved son" (1Co 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 2Co 2:12, 13; see on 1Co 16:10, 11). in all Achaia-- comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (Ac 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 (1Th 1:8; 2Th 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 Ga 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."


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 (<reference osisRef="2Cor.1.15-2Cor.1.24">2Co 1:15-24</reference>).

<hi type="bold">Father of mercies--</hi>that is, the SOURCE of all mercies (compare <reference osisRef="Jas.1.17">Jas 1:17</reference>; <reference osisRef="Rom.12.1">Ro 12:1</reference>).

<hi type="bold">comfort--</hi>which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (<reference osisRef="2Cor.1.4-2Cor.1.6">2Co 1:4-6</reference>). 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 (<reference osisRef="Ps.146.3">Psa 146:3</reference>, <reference osisRef="Ps.5.8">5, 8</reference>; <reference osisRef="Jas.5.11">Jas 5:11</reference>).

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 (Psa 146:3, 5, 8; Jas 5:11).


<hi type="bold">4. us--</hi>idiomatic for me (<reference osisRef="1Thess.2.18">1Th 2:18</reference>).

<hi type="bold">that we may ... comfort them which are in any trouble--</hi>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 (<reference osisRef="Isa.50.4-Isa.50.6">Is 50:4-6</reference>; <reference osisRef="Heb.4.15">He 4:15</reference>).

4. us-- idiomatic for me (1Th 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 (Is 50:4-6; He 4:15).


<hi type="bold">5. sufferings--</hi>standing in contrast with "salvation" (<reference osisRef="2Cor.1.6">2Co 1:6</reference>); as "tribulation" (distress of mind), with comfort or "consolation."

<hi type="bold">of Christ--</hi>Compare <reference osisRef="Col.1.24">Col 1:24</reference>. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (<reference osisRef="Matt.25.40">Mt 25:40</reference>, <reference osisRef="Matt.25.45">45</reference>; <reference osisRef="Acts.9.4">Ac 9:4</reference>; <reference osisRef="1John.4.17-1John.4.21">1Jo 4:17-21</reference>). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (<reference osisRef="Rom.8.17">Ro 8:17</reference>; <reference osisRef="1Cor.4.10">1Co 4:10</reference>); (<reference osisRef="2Cor.4.2">2</reference>) They are borne for His sake; (3) They tend to His glory (<reference osisRef="Eph.4.1">Ep 4:1</reference>; <reference osisRef="1Pet.4.14">1Pe 4:14</reference>, <reference osisRef="1Pet.4.16">16</reference>).

<hi type="bold">abound in us--</hi>Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.

5. sufferings-- standing in contrast with "salvation" (2Co 1:6); as "tribulation" (distress of mind), with comfort or "consolation." of Christ-- Compare Col 1:24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Mt 25:40, 45; Ac 9:4; 1Jo 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Ro 8:17; 1Co 4:10); (2) They are borne for His sake; (3) They tend to His glory (Ep 4:1; 1Pe 4:14, 16). abound in us-- Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.


<hi type="bold">6. we ... afflicted ... for your consolation--</hi>exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (<reference osisRef="Phil.2.26">Php 2:26</reference>, 27) [Bengel]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (<reference osisRef="2Cor.1.4">2Co 1:4</reference>; <reference osisRef="1Cor.4.15">4:15</reference>). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."

<hi type="bold">which is effectual--</hi>literally, "worketh effectually."

<hi type="bold">in the enduring, &c.--</hi>that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of <reference osisRef="2Cor.1.7">2Co 1:7</reference>), the clause, "And our hope is steadfast on your behalf."

6. we... afflicted... for your consolation-- exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Php 2:26, 27) [Bengel]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (2Co 1:4; 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation." which is effectual-- literally, "worketh effectually." in the enduring, &c.-- that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of 2Co 1:7), the clause, "And our hope is steadfast on your behalf."


<hi type="bold">7. so shall ye be--</hi>rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.

7. so shall ye be-- rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.


8-9. Referring to the imminent risk of life which he ran in Ephesus (<reference osisRef="Acts.19.23-Acts.19.41">Ac 19:23-41</reference>) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (<reference osisRef="2Cor.1.9">2Co 1:9</reference>), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [Paley]. Alford thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (<reference osisRef="2Cor.1.9">2Co 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (<reference osisRef="Acts.20.19">Ac 20:19</reference>), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (<reference osisRef="Acts.19.9">Ac 19:9</reference>), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (<reference osisRef="1Cor.15.32">1Co 15:32</reference>; <reference osisRef="1Cor.16.9">16:9</reference>). His weak state of health at the time combined with all this to make him regard himself as all but dead (<reference osisRef="2Cor.11.29">2Co 11:29</reference>; <reference osisRef="2Cor.12.10">12:10</reference>). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (<reference osisRef="2Cor.1.15-2Cor.1.23">2Co 1:15-23</reference>), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (<reference osisRef="2Cor.11.29">2Co 11:29</reference>), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (<reference osisRef="2Cor.11.22">2Co 11:22</reference>).

<hi type="bold">above strength--</hi>that is, ordinary, natural powers of endurance.

<hi type="bold">despaired--</hi>as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (<reference osisRef="2Cor.4.8">2Co 4:8</reference>).

8-9. Referring to the imminent risk of life which he ran in Ephesus (Ac 19:23-41) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (2Co 1:9), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [Paley]. Alford thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (2Co 1:9, 10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (Ac 20:19), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (Ac 19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (1Co 15:32; 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (2Co 11:29; 12:10). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (2Co 1:15-23), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (2Co 11:29), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (2Co 11:22). above strength-- that is, ordinary, natural powers of endurance. despaired-- as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (2Co 4:8).


<hi type="bold">10. doth deliver--</hi>The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.

10. doth deliver-- The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.


<hi type="bold">11. helping together by prayer for us--</hi>rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."

<hi type="bold">that for the gift, &c.--</hi>literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."

11. helping together by prayer for us-- rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer." that for the gift, &c.-- literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."


<hi type="bold">12. For--</hi>reason why he may confidently look for their prayers for him.

<hi type="bold">our rejoicing--</hi>Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.

<hi type="bold">in simplicity--</hi>Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from <reference osisRef="Eph.6.5">Ep 6:5</reference> [Alford]. Some of the oldest manuscripts and versions, however, support it.

<hi type="bold">godly sincerity--</hi>literally, "sincerity of God"; that is, sincerity as in the presence of God (<reference osisRef="1Cor.5.8">1Co 5:8</reference>). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (<reference osisRef="2Cor.2.17">2Co 2:17</reference>). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (<reference osisRef="Rom.12.3">Ro 12:3</reference>; <reference osisRef="Rom.15.15">15:15</reference>), suggests holy straightforwardness and sincere faithfulness to promises (<reference osisRef="2Cor.1.17-2Cor.1.20">2Co 1:17-20</reference>), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."

<hi type="bold">in the world--</hi>even in relation to the world at large, which is full of disingenuousness.

<hi type="bold">more abundantly to you-ward--</hi>(<reference osisRef="2Cor.2.4">2Co 2:4</reference>). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.

12. For-- reason why he may confidently look for their prayers for him. our rejoicing-- Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists. in simplicity-- Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from Ep 6:5 [Alford]. Some of the oldest manuscripts and versions, however, support it. godly sincerity-- literally, "sincerity of God"; that is, sincerity as in the presence of God (1Co 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (2Co 2:17). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Ro 12:3; 15:15), suggests holy straightforwardness and sincere faithfulness to promises (2Co 1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom." in the world-- even in relation to the world at large, which is full of disingenuousness. more abundantly to you-ward-- (2Co 2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.


13. We write none other things (in this Epistle) than what ye read (in my former Epistle [Bengel]; present, because the Epistle continued still to be read in the Church as an apostolic rule). Conybeare and Howson think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, <reference osisRef="1Thess.5.27">1Th 5:27</reference>); yea, and what you acknowledge inwardly."

<hi type="bold">or acknowledge--</hi>Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."

<hi type="bold">even to the end--</hi>of my life. Not excluding reference to the day of the Lord (end of <reference osisRef="2Cor.1.14">2Co 1:14</reference>; <reference osisRef="1Cor.4.5">1Co 4:5</reference>).

13. We write none other things (in this Epistle) than what ye read (in my former Epistle [Bengel]; present, because the Epistle continued still to be read in the Church as an apostolic rule). Conybeare and Howson think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, 1Th 5:27); yea, and what you acknowledge inwardly." or acknowledge-- Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)." even to the end-- of my life. Not excluding reference to the day of the Lord (end of 2Co 1:14; 1Co 4:5).


<hi type="bold">14. in part--</hi>In contrast to "even to the end": the testimony of his life was not yet completed [Theophylact and Bengel]. Rather, "in part," that is, some of you, not all [Grotius, Alford]. So in <reference osisRef="2Cor.2.5">2Co 2:5</reference>; <reference osisRef="Rom.11.25">Ro 11:25</reference>. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction.

<hi type="bold">your rejoicing--</hi>your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."

14. in part-- In contrast to "even to the end": the testimony of his life was not yet completed [Theophylact and Bengel]. Rather, "in part," that is, some of you, not all [Grotius, Alford]. So in 2Co 2:5; Ro 11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction. your rejoicing-- your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."


<hi type="bold">15. in this confidence--</hi>of my character for sincerity being "acknowledged" by you (<reference osisRef="2Cor.1.12-2Cor.1.14">2Co 1:12-14</reference>).

<hi type="bold">was minded--</hi>I was intending.

<hi type="bold">before--</hi>"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on <reference osisRef="1Cor.16.5">1Co 16:5</reference>; also see on <reference osisRef="1Cor.4.18">1Co 4:18</reference>, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (<reference osisRef="1Cor.4.17">1Co 4:17</reference>) before his writing the first Epistle. Compare <reference osisRef="Acts.19.21">Ac 19:21</reference>, <reference osisRef="Acts.19.22">22</reference> (the order there is "Macedonia and Achaia," not Achaia, Macedonia); <reference osisRef="Acts.20.1">Ac 20:1</reference>, 2.

<hi type="bold">that ye might have a second benefit--</hi>one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (<reference osisRef="Rom.1.11">Ro 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>).

15. in this confidence-- of my character for sincerity being "acknowledged" by you (2Co 1:12-14). was minded-- I was intending. before-- "to come unto you before" visiting Macedonia (where he now was). Compare Note, see on 1Co 16:5; also see on 1Co 4:18, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (1Co 4:17) before his writing the first Epistle. Compare Ac 19:21, 22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); Ac 20:1, 2. that ye might have a second benefit-- one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Ro 1:11, 12).


<hi type="bold">16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other--</hi>perhaps in the lost Epistle (<reference osisRef="1Cor.4.18">1Co 4:18</reference>; <reference osisRef="1Cor.5.9">5:9</reference>). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."

16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other-- perhaps in the lost Epistle (1Co 4:18; 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."


<hi type="bold">17. use lightness--</hi>Was I guilty of levity? namely, by promising more than I performed.

<hi type="bold">or ... according to the flesh, that with me there should be yea, yea ... nay, nay?--</hi>The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], (<reference osisRef="Matt.14.7">Mt 14:7</reference>, <reference osisRef="Matt.14.9">9</reference>)? The repetition of the "yea" and "nay" hardly agrees with Alford's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in <reference osisRef="Matt.5.37">Mt 5:37</reference>; <reference osisRef="Jas.5.12">Jas 5:12</reference>. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": Bengel's view, therefore, seems preferable.

17. use lightness-- Was I guilty of levity? namely, by promising more than I performed. or... according to the flesh, that with me there should be yea, yea... nay, nay?-- The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], (Mt 14:7, 9)? The repetition of the "yea" and "nay" hardly agrees with Alford's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in Mt 5:37; Jas 5:12. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": Bengel's view, therefore, seems preferable.


18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in <reference osisRef="2Cor.1.17">2Co 1:17</reference>, while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).

<hi type="bold">true--</hi>Greek, "faithful" (<reference osisRef="1Cor.1.9">1Co 1:9</reference>).

<hi type="bold">our word--</hi>the doctrine we preach.

<hi type="bold">was not--</hi>The oldest manuscripts read "is not."

<hi type="bold">yea and nay--</hi>that is, inconsistent with itself.

18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in 2Co 1:17, while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose). true-- Greek, "faithful" (1Co 1:9). our word-- the doctrine we preach. was not-- The oldest manuscripts read "is not." yea and nay-- that is, inconsistent with itself.


19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare <reference osisRef="1Sam.15.29">1Sa 15:29</reference>; Mal 3:6).

<hi type="bold">by me ... Silvanus and Timotheus--</hi>The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (<reference osisRef="Acts.15.22">Ac 15:22</reference>; compare <reference osisRef="1Pet.5.12">1Pe 5:12</reference>).

<hi type="bold">in him was yea--</hi>Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit which He has given (<reference osisRef="2Cor.1.21">2Co 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>) and of which miracles were only one, and that a subordinate manifestation.

19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 1Sa 15:29; Mal 3:6). by me... Silvanus and Timotheus-- The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Ac 15:22; compare 1Pe 5:12). in him was yea-- Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit which He has given (2Co 1:21, 22) and of which miracles were only one, and that a subordinate manifestation.


20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," <reference osisRef="2Cor.1.19">2Co 1:19</reference>, that is, inconstancy as to one's word).

<hi type="bold">and in him Amen--</hi>The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (<reference osisRef="Heb.6.18">He 6:18</reference>; <reference osisRef="Rev.3.14">Re 3:14</reference>). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.

<hi type="bold">unto the glory of God by us--</hi>Greek, "for glory unto God by us" (compare <reference osisRef="2Cor.4.15">2Co 4:15</reference>), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."

20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," 2Co 1:19, that is, inconstancy as to one's word). and in him Amen-- The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (He 6:18; Re 3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ. unto the glory of God by us-- Greek, "for glory unto God by us" (compare 2Co 4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."


<hi type="bold">21. stablisheth us ... in Christ--</hi>that is, in the faith of Christ--in believing in Christ.

<hi type="bold">anointed us--</hi>As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (<reference osisRef="2Cor.1.22">2Co 1:22</reference>; <reference osisRef="1John.2.20">1Jo 2:20</reference>, 27). Hence we become "a sweet savor of Christ" (<reference osisRef="2Cor.2.15">2Co 2:15</reference>).

21. 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 (2Co 1:22; 1Jo 2:20, 27). Hence we become "a sweet savor of Christ" (2Co 2:15).


<hi type="bold">22. sealed--</hi>A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (<reference osisRef="2Cor.1.21">2Co 1:21</reference>; <reference osisRef="1Cor.9.2">1Co 9:2</reference>).

<hi type="bold">the earnest of the Spirit--</hi>that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (<reference osisRef="Eph.1.13">Ep 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (<reference osisRef="Rom.8.23">Ro 8:23</reference>). The Spirit is the pledge of the fulfilment of "all the promises" (<reference osisRef="2Cor.1.20">2Co 1:20</reference>).

22. sealed-- A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (2Co 1:21; 1Co 9:2). the earnest of the Spirit-- that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (Ep 1:13, 14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (Ro 8:23). The Spirit is the pledge of the fulfilment of "all the promises" (2Co 1:20).


<hi type="bold">23. Moreover I--</hi>Greek, "But I (for my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (<reference osisRef="2Cor.1.20-2Cor.1.22">2Co 1:20-22</reference>).

<hi type="bold">call God--</hi>the all-knowing One, who avenges wilful unfaithfulness to promises.

<hi type="bold">for a record upon my soul--</hi>As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).

<hi type="bold">to spare you--</hi>in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.

<hi type="bold">I came not as yet--</hi>Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare <reference osisRef="2Cor.10.10">2Co 10:10</reference>, <reference osisRef="2Cor.10.11">11</reference>, which shows that his detractors represented him as threatening what he had not courage to perform (<reference osisRef="1Cor.4.18">1Co 4:18</reference>, <reference osisRef="1Cor.4.19">19</reference>).

23. Moreover I-- Greek, "But I (for my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (2Co 1:20-22). call God-- the all-knowing One, who avenges wilful unfaithfulness to promises. for a record upon my soul-- As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5). to spare you-- in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then. I came not as yet-- Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 2Co 10:10, 11, which shows that his detractors represented him as threatening what he had not courage to perform (1Co 4:18, 19).


<hi type="bold">24. Not for that--</hi>that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, <reference osisRef="Rom.15.13">Ro 15:13</reference>; <reference osisRef="Phil.1.25">Php 1:25</reference>). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of <reference osisRef="2Cor.1.23">2Co 1:23</reference>. His desire is to cause them not sorrow (<reference osisRef="2Cor.2.1">2Co 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (<reference osisRef="Rom.11.20">Ro 11:20</reference>) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (<reference osisRef="Rom.15.13">Ro 15:13</reference>). I want nothing more, not to lord it over your faith. <chapter eID="2Cor.1"/>

24. Not for that-- that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Ro 15:13; Php 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of 2Co 1:23. His desire is to cause them not sorrow (2Co 2:1, 2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Ro 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Ro 15:13). I want nothing more, not to lord it over your faith.