Chapter I.
(Vers. 1.)
(Verse 1.) Paul, the apostle of Jesus Christ. Now, assured of these things, confidently proclaims himself as an apostle of the Lord. In his first letter, he says that he was called as an apostle, but not approved by those who were led astray by the tradition. By the will of God. In order to confirm his apostleship, he says that he became an apostle by the will of the Lord Jesus Christ. For the Lord Himself said to the Jews, 'I always do what is pleasing to Him, that is, to God the Father' (John 8:29). And Timothy, his brother. When he writes this, he sends the first letter through him to them, that is, with Timothy; in order to show them that he has heard from him about their goodwill, by which they subjected themselves to be rebuked. To the church in Corinth with all the saints who are in Achaia. Now he associates these saints with the saints of other churches, so that they may know that they have made progress.
(Vers. 2.)
(Verse 2) Grace to you and peace from God our Father and the Lord Jesus Christ. Since it is one gift of God and Christ, therefore he wishes them to be participants in the grace of God, which is also of Christ.
(Vers. 3.)
(Verse 3) Blessed be the God and Father of our Lord Jesus Christ. Always in every letter he delivers the order of the mystery concerning God the Father, and concerning his gift. The Father of mercies, and the God of all comfort. From the very beginning he provides much refreshment to those who were saddened for the sake of reproof; for upon hearing that the Lord is not only the Father of all creation, but also of mercies, they were relieved with hope and made certain that they were reproved for this purpose, that they might find the mercy of God by converting. But why did he call God the Father of mercies, if not so that he might be recognized through mercy, and might both again regenerate and reform penitents, so that there may not only be forgiveness, but also restoration of the former state? And therefore he says 'mercies' because of the various sins, so that he may console those who are saddened on account of their offenses: that is, not to deny hope to those who have been converted.
(Vers. 4.)
(Vers. 4.) He who consoles us in all our affliction. This is what he said: God of all consolation, who is present in every affliction; so that we may also be able to console those who are afflicted by exhortation, by which we are exhorted by God. He has introduced two kinds of consolations; one by which those who suffer unjust affliction for the sake of the name of Christ are consoled, in order to be freed: the other by which those who are saddened for the sake of sins receive consolation, while hope is promised to them who are amending, by those who have been consoled by the Lord, and have been rescued from affliction.
(Vers. 5.)
(Verse 5) For just as the sufferings of Christ abound in us, so through Christ our consolation also abounds. It is clear that for what we suffer, He Himself is present with us, comforting us, and delivering us from distress by His mighty intervention.
(Vers. 6, 7.)
(Verse 6, 7.) But whether we are suffering distress for your encouragement and salvation, or we are receiving encouragement for your encouragement, which works through the patience of the same sufferings that we ourselves endure, so that our hope may be certain for you; because we know that just as you are partners in sufferings, so you will also be in consolation. He speaks generally; that just as the cause of believers suffered persecutions from the faithless, being subjected to insults and killings; so they would again be liberated by the help of God for the consolation of believers, lest they, having suffered scandal, would fall away from the faith; because the injuries of the apostles were the temptations of the believers, as it is written in the prophet Zechariah: I will strike the shepherd, and the sheep of the flock will be scattered (Zechariah 13:7). Although the faithful believe in the future, however, in the midst of the beginnings of affliction, they cause scandal to the new converts: for they think the promise is empty if they see the preacher oppressed with force. But if the believer is already strong, he sympathizes with his master, trusting in the hope of the future; so that he may console together with whom he also sympathizes.
(Vers. 8.)
(Verse 8.) For we do not want you, brothers, to be ignorant of the affliction that was experienced by us in Asia; for we were excessively burdened beyond our strength, so that we despaired even of life. Therefore, he indicates the sufferings of afflictions that were inflicted on us almost to the point of death, in order to show the evils that they endured for the sake of their salvation, so that they would not bear it more heavily if their errors were reproached by those who tolerated these harsh things for them. For who among doctors does not blame himself when he treats his patient carelessly, lest the care of medicine remain without effect?
(Vers. 9.)
(Verse 9) Indeed, we ourselves have received the message of death in us, so that we would not trust in ourselves but in God, who raises the dead. This great hostility of wickedness signifies that it has risen against the preachers of faith, so that they would have death before their eyes; finally, they say that they were delivered from that very oppression, claiming to have been resurrected. For they were so afflicted that they despaired of their present life. But because God does not deny his help to those in need, especially to his own, he delivered them from themselves, while they trusted in God. They were declaring that they would surely collapse under excessive pressure, unless God were present.
(Vers. 10, 11.)
(Vers. 10, 11.) He who has delivered us from such great deaths, and will deliver us: in whom we have hoped, that he will also still deliver us, you helping withal in prayer for us: that for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf. Saying of this, that the grace of God is from many causes of consolation of the apostles, that is, of all the faithful, for whose sake also the tribulations of the apostles were augmented: and by this means, that they are for the sake of all, all should give thanks to God, when temptation ceaseth: or when it doth arise, all should pray together.
(Vers. 12.)
(Verse 12.) For this is our glory, the testimony of our conscience, that in simplicity and sincerity, not in worldly wisdom, but in the grace of God, we have conducted ourselves in the world, and especially towards you. And because these things are about the doctrine of God, he added: Not in carnal wisdom, but in the grace of God; to show that he had exhibited a free conscience not to human wisdom, but to the preaching of the Gospel. He rubs the past; for this signifies that in the first epistle he charged the preaching with being tainted and suited to human understanding (1 Cor. 2:4), accusing its preachers of two-fold carnal wisdom; because they preached according to the wisdom of the world, so as not to easily offend people, and they did this for the sake of gain, seeking their own carnal profit. Therefore, the Apostle never wanted to accept anything from the Corinthians, so as not to give them an opportunity, because he was similar to them in this matter. Hence, he says: 'More abundantly, having a simple conversation with you'; because even though he received from others, he did not want to receive from them, so as not to lose his authority to reprimand them.
(Vers. 13.)
(V. 13) For we do not write to you anything other than what you have read and understood. She says that she writes things that not only could be seen in writing, but also could be clearly seen in her actions. She wants to prove that she fulfills what she speaks, by the deeds with which the mind and intention of each person is learned.
(Vers. 14.)
(Verse 14.) But I hope that you will know until the end, just as you have known not in part, because we are your glory, just as you are ours, in the day of our Lord Jesus Christ. He hopes that they will progress, from the fact that they had already begun to become better, knowing the affection of the Apostles towards them, and they boasted in it as children in the very dear father. Hence, the Apostle testifies that his glory is seen in obedient children; and it should be seen then, when it is advantageous, that is, in the day of God's judgment. Saying this, he warns to persevere.
(Vers. 15, 16.)
(Vers. 15, 16.) And in this confidence I intended to come to you before, that you might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. When I, therefore, was thus minded, did I use lightness? or the things that I propose, do I propose according to the flesh, that with me there should be yea yea, and nay nay? But as God is true, our word toward you was not yea and nay. Therefore, it is not idle because he wanted to go and did not go; for he wants it to be understood that there are some among them for whose sake he did not fulfill his desire, so that, by their efforts, they may be purified.
(Vers. 17.)
(Verse 17) Therefore, thinking about this, did I use levity? Or, do I think according to the flesh, so that it may be with me, 'Yes, yes, no, no'? Because he said, 'I wanted to come to you, and he did not go.' Therefore, did I use levity,' he says, 'because it seems that someone who says something and does not do it is using levity?' Therefore, so that they may not think this about the Apostle, he clarifies this; because he did not do it lightly, but with purpose, so that he would not fulfill what he had planned. But do I think, he says, whatever I think, according to the flesh? For whoever thinks according to the flesh, then does not fulfill what he plans, whether he defers to larger persons or is conquered by material gains or possessions, which the Apostle always rejected. But he does not fulfill what is spiritually planned when he meditates more carefully on something for the salvation of the soul; just as the Apostle also did not fulfill what he wanted, so that they might be made better through this itself, knowing that he had delayed for this reason, because certain people among them had not yet purified themselves from sins. He says, 'It is, it is not.' This signifies that he did nothing other than what he knew should be done; for utility should be preferred to volition. This is a spiritual sense, whereas the carnal sense is so transformed that it puts utility before volition.
(Vers. 18.)
(Verse 18.) But God is faithful, because our word to you is not yes and no. It is yes. This is what he says to the Galatians: If I have destroyed, I also rebuild, I appoint myself a transgressor (Galatians II, 18). Therefore, faithfully proclaim the teaching of God: for this is what deceivers do. Often, in order not to offend people, they omit what is true.
(Vers. 19.)
(Verse 19.) For the Son of God, Jesus Christ, who is in you, who was preached among us, by me and Silvanus and Timothy, was not, Is and is not: but Is was in him. As for suitable preachers, this must be, that there is among them, Is, is, is not, is not; so that they do nothing other than what they know to be useful. For often we desire something other than what is useful; lest our will overcomes usefulness, therefore the Apostle preferred usefulness to his own will, so that he would not go to them. For in Christ Jesus there was not 'Is and Is Not,' but 'Is,' and in Him there was 'Was;' for He never wanted anything other than what is useful. For His will is always in accordance with utility, and He is not unchanged, so as to do unwillingly, like a human, what is useful, or to hesitate about some things and change His will.
(Vers. 20.)
(Verse 20) For all the promises of God in him are yes, and in him Amen, to God for glory through us. Now he which establishes us with you in Christ, and has anointed us, is God; Who has also sealed us, and given the earnest of the Spirit in our hearts. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Not for that we have dominion over your faith, but are helpers of your joy: for by faith you stand.
(Vers. 21, 22.)
(Verse 21, 22.) But he who strengthens us with you is Christ the Lord; and he who anointed us is God: who also sealed us and gave the pledge of the Spirit in our hearts. He says that Christ confirms the Gentiles in the promised faith to the Jews; because he is the one who made both one (Ephesians 2:14), that is, circumcision and uncircumcision, making peace in one new man. Therefore, the Lord confirms us, and God who anointed us, that is, who bestowed royal honor, as the apostle Peter says: For we are, he says (1 Peter 2:9), a royal priesthood through the spiritual anointing, the type of which was in the kings of the Jews. He also sealed us and gave us his Spirit as a pledge, so that we may not doubt his promises. For if he believed in his Spirit even for mortals, there is no doubt he will also add it to the glory of the immortal. Yet the Father and the Son say one work; because he also says that he confirms Christ and God. For whoever the Son confirms, the Father confirms as well; and when the Father gives the Spirit, the Son also gives it; because the Holy Spirit belongs to both, as he says to the Romans: But if anyone does not have the Spirit of Christ, he does not belong to him (Rom. VIII, 9). Therefore, since he has spoken about the perfection of man, he has mentioned the Trinity in this place; for all the highest perfection consists in the Trinity.
But I call God as witness to my soul, that to spare you I have not yet come to Corinth. Now I am ready to come to you for the third time, and I will not be a burden to you, for I do not seek what is yours, but you. For children are not responsible to save up for their parents, but parents for their children. I will very gladly spend and be spent for your souls. If I love you more, am I to be loved less? But be that as it may, I did not burden you myself; but, as some say, I was crafty, I took you in by deceit. Certainly I have not taken advantage of you through any of those whom I have sent to you, have I? I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you, did he? Did we not conduct ourselves in the same spirit and walk in the same steps? All this time you have been thinking that we are defending ourselves to you. It is in the sight of God that we have been speaking in Christ, and all for your upbuilding, beloved. For I fear that perhaps when I come I may find you not as I wish, and that you may find me not as you wish; that perhaps there may be quarreling, jealousy, anger, hostility, slander, gossip, conceit, and disorder. I fear that when I come again my God may humiliate me before you, and that I may mourn over many of those who have sinned in the past and not repented of the impurity, sexual immorality, and sensuality that they have practiced. This is the third time I am coming to you. Every fact is to be confirmed by the testimony of two or three witnesses. I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again, I will not spare anyone, just as the Lord said to me. For the rest, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you. In order to commend themselves to their minds, he gives God as a witness, so that they would not think themselves unworthy and despised by him; knowing this, they would reform themselves in order to deserve his presence.
Not that we rule over your faith, but we are helpers of your joy; for you stand firm in faith. For faith is not a matter of necessity, but of will, therefore he says: Not that we rule over your faith; for rulership is for the sake of necessity. But he says, we are helpers of your joy; that is, just as there is sadness in evil deeds, so there is joy in correction. We are helpers of this joy, he says; because those who wish to amend themselves, offer admonitions to them; so that they may be able to accomplish what they have begun to desire.