II Corinthians 1 · The Lantern

Pavl an Apostle of JESVS Christ, by the will of God, and our brother Timotheus, to the Church of God, which is at Corinthus with all the Saints, which are in all Achaia:

Freed from all anxiety about the Corinthians, Paul confidently declares that he is an apostle of the Lord. In the first letter he said that he was "called an apostle," though he was not approved of by those who had been lured away from his teaching. In order to affirm that his apostleship has been ratified, he adds that he has been made an apostle by the will of God.

People ask why it is that Paul puts his own name first, when the normal custom in letters is to put the name of the addressee at the beginning. The reason for this is that he is an apostle who is writing to those who are accountable to him. This is why he adopts the custom of secular judges, who do the same thing when they write to those over whom they exercise authority.

In this epistle to the Corinthians, the Apostle treats of these ministers and points out their dignity: first, he gives his greeting; secondly, he begins his message (v. 3). In the greeting he does three things: first, he mentions the persons who send the greeting; secondly, those who are greeted; thirdly, the good things he wishes them.

Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

Blessed be God, euen the Father of our Lord Iesus Christ, the Father of mercies, and the God of all comfort,

If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be "gods many" ), yet "the blessed God," (who is "the Father) of our Lord Jesus Christ," will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, and is Himself "blessed by all thin…

"Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort." Do you ask, how is this aptly to the purpose in hand?

Here begins the message, in which the Apostle does two things: first, he excuses himself for not visiting them as he had promised; secondly, he begins to follow out his intention (chap. 3). In regard to the first he does two things: first, he wins their good will; secondly, he presents his excuse (v. 15).

Which comforteth vs in all our tribulation, that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God.

Paul mentions two kinds of consolation. One is the sort by which people who are suffering distress unjustly on account of the name of Christ find consolation in being set free. The other is the consolation of those who, when they are grieved because of sins, receive consolation from the fact that hope of forgiveness is promised to them when they mend their ways.

Paul sets this down beforehand because he is about to say that the man who had been condemned because of his sin should be reconciled by God's comforting power.

He tells us why he is thankful when he adds, who comforts us in all our affliction. As if to say: He is blessed, because he comforts us in all our affliction: "God who comforts the downcast" (2 Cor. 7:6). He gives the reason for this when he says, so that we may be able to comfort those who are in any affliction.

For as the sufferings of Christ abounde in vs, so our consolation aboundeth through Christ.

And whether we be afflicted, it is for your consolation and saluation, which is wrought in the induring of the same sufferings, which we also suffer: or whether we be comforted, it is for your consolation and saluation.

Because they were suffering persecutions from unbelievers for the sake of believers, they would be set free by God's help. This was viewed as a consolation to believers, so that they would not desert their faith because of such a stumbling block. The injuries suffered by the apostles were a temptation to believers to abandon their faith.

If the apostles suffered, how much more are the others likely to suffer!

After showing that the Lord comforts his servants in their tribulations, i.e., the ministers of the faith and preachers, the Apostle now shows that their comfort redounds to the good of others: first, he shows that their comfort results in the advantage and salvation of others; secondly, he shows the relation of this comfort to salvation (v. 6b).

And our hope is stedfast concerning you, in as much as we know that as ye are partakers of the sufferings, so shall ye be also of the consolation.

"And our hope for you is steadfast." That is, though ye should suffer ills innumerable, we are confident that ye will not turn round, either upon your own trials or upon our persecutions. For so far are we from suspecting you of being confounded on account of our sufferings that even when yourselves are in peril, we are then confident concerning you.

That is, we are firmly confident in you that you will not fall away in temptations, and therefore all the more do not be troubled seeing that we suffer. Since he said above: we endure afflictions for you, then, lest what was said seem unbearable, he now says: we are also comforted for you, that is, our comfort becomes your consolation.

You obtain fruit from this patience because from it our hope for you is unshaken by the fact that you are made heirs of eternal life: "Suffering produces endurance, and endurance true hope" (Rom. 5:3-4): "Hope in God becomes firmer to the extent that one suffers more difficult things for his name.

For brethren, we woulde not haue you ignorant of our affliction, which came vnto vs in Asia, howe we were pressed out of measure passing strength, so that we altogether doubted, euen of life.

"I die daily," (says he); that is, undoubtedly, in the perils of the body, in which "he even fought with beasts at Ephesus," -even with those beasts which caused him such peril and trouble in Asia, to which he alludes in his second epistle to the same church of Corinth: "For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed…

Paul recounts his own sufferings so that the Corinthians will realize that what they are going through is nothing by comparison. The disciple who grieves over his own hurt will be comforted when he sees that his master is suffering far more.

Then when he says, For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia, he wins their good will by mentioning certain specific things. And he does three things: first, he describes the persecution he suffered in Asia; secondly, the special comfort he received (v. 10); thirdly, the cause of the comfort.

Yea, we receiued the sentence of death in our selues, because we shoulde not trust in our selues, but in God, which rayseth the dead.

Let no man therefore glory on account of pre-eminence in human thought. For it is written well in Jeremiah, "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might, and let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth that I am the Lord, that executeth mercy and judgment and rig…

"But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead." What is this, "the answer of death?" The vote, the judgment, the expectation.

He amplifies the reason for his affliction when he says, but that was to make us rely not on ourselves, i.e., that human pride should be repressed: "O Lord, my strength and my stronghold" (Jer. 16:19), and that we trust God in all things: "Blessed is the man who trusts in the Lord, whose trust is the Lord" (Jer. 17:7).

Who deliuered vs from so great a death, and doeth deliuer vs: in whom we trust, that yet hereafter he will deliuer vs,

"Who delivered us out of so great deaths." He said not, "from so great dangers," at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned.

Again he reminds them of the preaching about the resurrection, of which he spoke so much in the first epistle, and which he confirms even more by the present circumstances; therefore he also added: "Who delivered us from so great a death." He did not say: from danger, but "from death." Although the resurrection is a future and unknown matter, he shows that it also happens daily…

But because the Lord does not abandon those who trust in him, the Apostle mentions the comfort he received from the Lord, saying, he delivered us from so deadly a peril. In regard to this he does three things: first, he describes his present comfort against past evils; secondly, the comfort to come; thirdly, the cause of love.

So that ye labour together in prayer for vs, that for the gift bestowed vpon vs for many, thankes may be giuen by many persons for vs.

"And we have set our hope that He will also still deliver us; ye also helping together on our behalf by your supplication, that for the gift bestowed upon us by the means of many, thanks may be given by many persons on our behalf." Since the words, "that we should not trust in ourselves," might seem to be a common charge and an accusation that pointed to some amongst them; he s…

Since the words "that we should not trust in ourselves" could seem to some as a general accusation concerning them, he softens what was said and asks for their prayers as a great intercession.

Your prayers give us cause for this hope; hence he says, you also must help us by prayer, which you make for us: "A brother helped is like a strong city" (Prov. 18:19); "I appeal to you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf" (Rom. 15:30).

For our reioycing is this, the testimonie of our conscience, that in simplicitie and godly purenesse, and not in fleshly wisedome, but by the grace of God wee haue had our conuersation in the worlde, and most of all to you wardes.

There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are "to bless those who persecute us.

Praise of a higher kind is bestowed upon Cato, for he says of him "The less he sought glory, the more it followed him." We say praise of a higher kind; for the glory with the desire of which the Romans burned is the judgment of men thinking well of men. And therefore virtue is better, which is content with no human judgment save that of one's own conscience.

After speaking of the comfort he had received from God following his persecution, the Apostle assigns the cause of this comfort, which is hope in God's help. In regard to this he does two things: first, he states the cause of hope; secondly, he supports this with the testimony of those to whom he is writing (v. 13).

For wee write none other thinges vnto you, then that ye reade or els that ye acknowledge, and I trust ye shall acknowledge vnto ye end.

Euen as ye haue acknowledged vs partly, that we are your reioycing, euen as ye are ours, in the day of our Lord Iesus.

And in this confidence was I minded first to come vnto you, that ye might haue had a double grace,

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.

With what confidence? With the fact that I am not conscious of anything bad in myself, that I am your boast, that I conducted myself not in fleshly wisdom but in the grace of God, and that, finally, you are witnesses of all this for me. That is why I intended "to come to you." That is, a double joy: one from the first epistle, and another from my presence.

After winning the good will of the Corinthians, the Apostle adds his excuse. In regard to this he does three things: first, he mentions what he intends; secondly, in the form of a question he answers an accusation they made against him (v. 17); thirdly, he excuses himself.

And to passe by you into Macedonia, and to come againe out of Macedonia vnto you, and to be led foorth towarde Iudea of you.

When I therefore was thus minded, did I vse lightnesse? or minde I those thinges which I minde, according to the flesh, that with me should be, Yea, yea, and Nay, nay?

Paul dismisses the charge that he cannot be trusted by telling the Corinthians that he did not change his mind lightly. He had good reasons for not doing what he had originally planned. When a spiritually minded person does not do what he intends to, it is because he has in mind something more providential for the salvation of someone's soul.

Here he more clearly defends himself regarding the delay, saying that he wished to come to them, but why did he not come? Is it because I am fickle and inconstant, deciding now one way, now another? No. Or do I desire according to the flesh, that is, in a human manner, and am guided by my own will, so that whatever I decide myself, I carry out, whether it be yes or no?

Then he puts the accusation for this change, for which the Corinthians accused him, in the form of a question, saying, Was I vacillating when I wanted to do this? For on account of this they charged him with two things: light-mindedness, because he changed his mind: "The fool changes like the moon" (Sir.

Yea, God is faithfull, that our worde towarde you was not Yea, and Nay.

This is what he says to the Galatians: If I have destroyed, I also rebuild, I appoint myself a transgressor (Galatians 2:18). 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.

He refutes an objection that arises. Someone could quite rightly say: if what you say is unreliable, and you often say "yes" but it turns out to be "no," then we fear that your teaching and your preaching may be the same — "yes" and "no," that is, inconstant and unreliable.

Having enlarged upon their accusation, he excuses himself, saying, As surely as God is faithful, our word to you has not been Yes and No. In regard to this he does two things: first, he declares that he did not lie; secondly, he shows how he did not lie (v. 21). He shows in two ways that he had not lied, namely, from his character and from the cause for his not lying.

For the Sonne of God Iesus Christ, who was preached among you by vs, that is, by me, and Siluanus, and Timotheus, was not Yea, and Nay: but in him it was Yea.

Competent preachers ought to be unambiguous about what they say. Say nothing that is not beneficial. Given that our human will often tends in ambivalent directions, Paul is insistent that he is not acting according to his will but according to what he knows will be helpful. In Christ, of course, this problem does not exist, because he always wills what is beneficial.

And when we confess that we have lied, we speak that which is true; for we say what we know, for we know that we lied. But that Word which is God, and can do more than we, cannot do this.

In regard to the cause, he excuses himself for two reasons, namely, from the motive and the efficient cause. His motive for not lying is that a person who assumes an office is naturally moved to what suits that office and not to what is contrary; but it is obvious that the Apostle's office is to preach the truth.

For all the promises of God in him are Yea, and are in him Amen, vnto the glorie of God through vs.

Paul means that the work of the Father and the Son is one. When the Father gives the Spirit, the Son gives him too, because the Holy Spirit comes from both of them. He is thinking of the Trinity here because he has been speaking about the perfecting of mankind. The whole sum of perfection is found in the Trinity.

In the preaching there are many promises: the resurrection of the dead, adoption, and in general the hope of the age to come. So then, he says that not only is the preaching always perfectly the same and proclaimed with unchangeableness, but so also are the promises contained in it, for they are God's.

But because there might be some doubt about his statement that there was no falsity in Christ, he at once proves this, saying, For all the promises of God find their Yes in him.

And it is God which stablisheth vs with you in Christ, and hath anoynted vs.

For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the w…

Having received the sacraments, you have fully understood everything that you were baptized in the name of the Trinity. In all that we have done, the mystery of the Trinity has been preserved. Everywhere, there is the Father and the Son and the Holy Spirit, one operation, one sanctification, although some things may seem special. How?

Then when he says, but it is God who establishes us with you in Christ, and has anointed us, the Apostle proves that he has not lied by the efficient cause. For although a man by his free will can employ his tongue for speaking truth or falsity, God can establish a man so well in the truth, that he would speak nothing but the truth.

Who hath also sealed vs, and hath giuen the earnest of the Spirit in our hearts.

Nowe, I call God for a recorde vnto my soule, that to spare you, I came not as yet vnto Corinthus.

Here Paul is addressing people who apparently wanted to reform but were not making much of an effort in that direction. It was to spare them until they pulled themselves together that he went elsewhere for the time being. Paul did not want them to think that he despised them as unworthy.

Above he said that he did not come to them because he did not have authority over himself and was not permitted by the Spirit. How then does he now say that he did not come in order to spare them?

Then he says, but I call God to witness, he gives his excuse for not coming; and this is by oath which is greater. In regard to this he does three things: first, he states the excuse; secondly, he answers a tacit question (v. 24a); thirdly, he explains what he says (v. 24b).

Not that wee haue dominion ouer your faith, but wee are helpers of your ioy: for by faith yee stande.

In these things, therefore, let every one who approaches God be of a good conscience, and of a proper confidence, so far as his own judgment is concerned. And I, for my part, have thus set forth my opinions in public, not as a teacher, but only as it becomes us with all simplicity to confer with each other.

Paul says that he finds no fault with their faith. However, there are some other things which need to be put right, and he is concerned with those.

But because someone could say, Why do you say spare us? Are you our lord? He removes this, saying, not that we lord it over your faith; we work with you for your joy. As if to say: I do not say this as a lord, but as a helper: "Not as those domineering over those in your charge, but being examples to the flock" (1 Pet. 5:3).

II Corinthians1