Chapter 1

3 The apostle encourageth them against troubles, by the comforts and deliverances which God had given him, as in all his afflictions, 8 so particularly in his late danger in Asia. 12 And calling both his own conscience and their’s to witness of his sincere manner of preaching the immutable truth of the gospel, 15 he excuseth his not coming to them, as proceeding not of lightness, but of his lenity towards them.

1. Apostle. Gr. apostolos (see on Mark 3:14; Acts 1:2). Paul had received his commission directly from Jesus Christ (Acts 26:16, 17; cf. Gal. 1:11, 12). He was thus an ambassador representing Christ (2 Cor. 5:20). In most of his epistles Paul identifies himself as an apostle, his authority thus being equal with that of the Twelve, all of whom had seen the Lord and been instructed personally by Him (see on 1 Cor. 9:1).

Of Jesus Christ. That is, sent by Jesus Christ, and therefore speaking for Him.

Will of God. The false apostles now troubling the Corinthian church came on their own initiative. Paul had become an apostle by an act of the divine will (cf. Rom. 1:1; 1 Cor. 1:1). It is imperative that the Corinthians recognize this difference and accept Paul for what he is—God’s own representative.

For several decades there was an influential party of Jewish Christians who demanded that Gentile converts to Christianity also become proselytes to Judaism and observe the requirements of the ritual law. These Jews apparently denied the validity of the decision by the council at Jerusalem to the effect that Gentile converts need not do so (Acts 15:19, 20, 28, 29). At one time this Judaizing party successfully turned the churches of Galatia against Paul (Gal. 3:1; 5:1–7), and the churches of the province of Asia as well (2 Tim. 1:15). These Judaizers persistently belittled Paul, and since he had not been personally associated with Christ, like the Twelve, they represented him as at best a second-rate apostle. The tendency in the early church was to divide apostles into two groups—those who had been with Christ and those who had not. Those who had been Jesus in the flesh were commonly held in higher esteem than those who had not. The latter group had been appointed to apostleship by the church, and were considered inferior to the first group. This classification was purely human, and had not the approval of either God or the original apostles. Hence Paul often found it necessary to stress that he had been called personally by Christ. He had met Jesus face to face on the road to Damascus. He had been instructed by the Lord Jesus Christ in person (Gal. 1:11, 12). He had also been commissioned by Jesus in person, in the Temple on his first visit to Jerusalem after his conversion (Acts 22:21). Because the opposition party in Corinth had challenged his credentials as an apostle, Paul, in his second epistle to that church, asserted boldly the fact of his divine appointment to apostleship (see 2 Cor. 3:1–6; 10:1–12; 11:1 to 12:18). If it was “the will of God” that Paul should be an apostle, what right did the Judaizers have to challenge his authority? See on 2 Cor. 3:1; 11:5; Gal. 1:1; 2:6.

Timothy our brother. Timothy is nowhere called an apostle. He was yet a young man, though he had been associated with Paul for nearly 15 years (see on Acts 16:1–3; cf. AA 184). Paul also refers to Timothy as his “workfellow” (Rom. 16:21). Perhaps he was still considered an apprentice. He was already well known to the Corinthian church (1 Cor. 16:10; 2 Cor. 1:19). The names of Paul and Timothy are united in the salutations of five other epistles (Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philemon 1:1). Paul calls him his “own son in the faith” (1 Tim. 1:2; cf. 2 Tim. 1:2). See on 1 Cor. 4:17; 16:10.

Church. Gr. ekkleµsia (see on Matt. 18:17). Paul calls the church at Corinth “the church of God,” meaning that it had been established by the will of God, even as Paul had been ordained an apostle “by the will of God.” The city of Corinth was notable for its learning, its wealth, and its wickedness (see p. 656). Yet in this, one of the most evil places in the Roman world, God had established His church.

All the saints. There was apparently by this time a considerable body of believers in Achaia (see The Journeys of Paul). The church at Cenchreae is specifically mentioned (Rom. 16:1). Doubtless there were others. The term hagioi, “saints” (see on Rom. 1:7), was used from the beginning to designate Christian believers (see Acts 9:13) as ones separated from the world unto God. God’s people are called “believers” (1 Tim. 4:12), because of their faith in Christ; “disciples” (Acts 11:26), because they learn of Him; “servants” (Eph. 6:6), because they do His bidding; “children” (1 John 3:10; cf. v. 1), because they are adopted into the family of God; and “saints,” because they are adopted into the family God; and “saints,” because their lives are dedicated exclusively to Him (1 Cor. 1:2).

Achaia. The Romans divided Greece into two senatorial provinces, Achaia and Macedonia (cf. Acts 19:21). Corinth was the capital of Achaia, which included Attica and the Peloponnesus, and the residence of the Roman proconsul, or governor (see The Journeys of Paul). The inclusion in the salutation of “all the saints which are in all Achaia,” in addition to those at Corinth, implies that, to some degree, they also were in need of the counsel sent to the church at Corinth. The Corinthians were to convey the apostle’s greeting and message to the other churches.

2. Grace … and peace. See on Rom. 1:7. This is Paul’s greeting in all but the pastoral epistles, where he adds the word “mercy.” Grace (charis; see on John 1:14) was a common salutation among the Greeks. It expressed the wish that the person to whom it was addressed might experience joy and prosperity. As a Christian greeting, “grace” expressed the desire that the one to whom it was spoken might know the fullness of divine power and blessing. In Christian usage common Greek words often took on new shades of meaning (see Vol. V, p. 106). “Peace,” the favorite greeting of the Jews, wished the one addressed every material and spiritual blessing (see on Isa. 26:3; Matt. 5:9; Luke 1:79; 2:14; John 14:27). Perhaps by the salutation “grace … and peace” Paul thought to express his desire for fellowship with Christians of both Jewish and Gentile origin. The Christian church unites both Jew and Greek.

God’s “grace” justifies repentant sinners (Rom. 3:24; cf. Titus 2:11); His “peace” keeps their hearts and minds steadfast in Christ (Phil. 4:7).

Our Father. See on Matt. 6:9.

Lord Jesus Christ. See on Matt. 1:1; John 1:38.

3. Blessed be God. Gr. eulogeµtos (see on Matt. 5:3). Appropriately, Paul begins with an ascription of praise to God. For the sense in which men “bless” God see on Ps. 63:4.

The Father. The significance Christ attached to the name Father as applied to God is seen throughout the teachings and ministry of Jesus. It reflects the spirit of the Sermon on the Mount. It is the key word of the Lord’s Prayer. It is the ground of Christian brotherhood, the inducement to forgive those who offend us. The all-pervading consciousness of God as His Father was with Jesus throughout life (see on Luke 2:49). After His resurrection He spoke of “my Father and your Father” (John 20:17). Men sometimes experience difficulty comprehending the omnipresence, the omnipotence, and the omniscience of the Infinite God. But all men can understand and appreciate Him as the loving Father, who gave His only Son to live and die for a race of sinners (John 3:16). To see Jesus is to see and know the Father (John 14:9; cf. ch. 17:3).

Father of mercies. This exact phrase occurs only here in the NT. God is the merciful Father, the source from which mercies flow, the originator of all mercies. Mercy implies something more than mere benevolence, more than goodness. God is good to all, but He is merciful to those afflicted by sin and in need of forgiveness. Mercies are a revelation of the very character of God. They are the issues of His heart. See on Rom. 12:1.

Comfort. Gr. parakleµsis (see on Matt. 5:4). It is through the Holy Spirit, the Comforter (see on John 14:16), that God comes close to man to minister to his spiritual and material needs. The word parakleµsis is characteristic of this epistle. It occurs 11 times as a noun and 18 times in the verb form.

4. Comforteth. Gr. parakaleoµ (see on Matt. 5:4). That is, through the agency of the Holy Spirit (see on 2 Cor. 1:3). The Greek implies that this “comfort” is continued without interruption.

Tribulation. Gr. thlipsis, “oppression,” “pressure,” “affliction,” “distress,” “straits.” The “comfort” that came from God enabled the apostle to take the attitude of calm serenity in the face of distress which is reflected in chs. 4:8–11; 11:30.

To comfort. Those who have experienced tribulation and sorrow themselves and found the “comfort” that comes from above are able to sympathize with others in similar circumstances, and point them to their heavenly Father.

The comfort. More is included in this term than mere consolation in sorrow or in trouble. It includes all that a loving heavenly Father can do for His earthborn children. See on Matt. 5:4. To the Christian, tribulation plays an important role in the perfection of character (cf. Heb. 2:10). By themselves, suffering and tribulation have no power to make men Christ-like. In fact, they make many men morose and bitter. But God sanctifies tribulation, and those who find in Him grace and strength to endure have solved one of the great problems of life (cf. Heb. 2:10). Compare the experience and example of Paul himself (see on 2 Cor. 4:8–11; cf. ch. 12:7–10). It is much more difficult to believe in God in the midst of luxury, worldly comfort, and ease. In the providence of God, tribulation and sorrow can lead us closer to Him. Should men not therefore praise Him for tribulation and let it be a steppingstone to the kingdom of God (Acts 14:22; Rom. 5:3; cf. James 1:2, 3)?

5. The sufferings of Christ. The expression may mean either sufferings endured for Christ’s sake or the sufferings of Christ Himself that are shared by His followers. The Greek construction, “of Christ,” permits the second meaning, which raises the question: In what sense are the sufferings of Christ to abound in us? Christ asked His disciples, “Are ye able to drink of the cup that I shall drink of?” (Matt. 20:22). Peter speaks of being “partakers of Christ’s sufferings” (1 Peter 4:13). It is the Christian’s privilege to know “the fellowship of his sufferings” (Phil. 3:10), “always bearing about in the body the dying of the Lord Jesus” (2 Cor. 4:10). According to the first interpretation, “the sufferings of Christ” are those endured for His sake. As Christ’s sufferings were occasioned by opposition, contempt, persecution, trial, and want, so are those of His disciples.

The value of suffering depends, however, not so much upon the circumstances that occasion it, as upon the attitude of the sufferer toward it (cf. 1 Cor. 13:3, RSV). Willingness to suffer is not of itself an evidence of Christianity. Countless thousands who have uncomplainingly experienced trials and sufferings were not children of God. It is fellowship with Christ that ennobles and sanctifies suffering (see 1 Peter 2:20, 21).

Consolation. Gr. parakleµsis (see on v. 3).

Aboundeth. See on Eph. 3:20. In all his earthly distresses Paul was fully satisfied with the “comfort” provided from Heaven.

6. Be afflicted. Paul’s afflictions, together with the divine comfort that came to him in his affliction, were all on behalf of those who were won by him to Christ. More than that, such afflictions provided an opportunity for patient endurance, which new converts might emulate. Also, Paul’s afflictions qualified him to give consolation and counsel to others who might go through similar experiences.

Which is effectual. Important textual evidence may be cited (cf. p. 10) for reading this long middle clause of the sentence at the close of the verse, thus applying it to the comfort Paul experienced as well as to his afflictions. The afflictions and consolations experienced by church leaders often prove to be of great value to the people they serve. The courageous, patient example of the former encourages the latter (see Phil. 1:13, 14). The patient endurance of affliction ever tends to promote salvation and sanctification (Rom. 5:3–5; 8:28).

Comforted. Gr. parakaleoµ (see on Matt. 5:4; cf. 2 Cor. 1:3, 4).

7. Our hope of you. That is, for you, or concerning you. Paul’s confidence concerning them was based on his own experience. As he had obtained comfort from God in times of trial, he knows that others can also under similar circumstances. Such is the privilege of all who share the fellowship of Christ’s sufferings.

As ye are partakers. In vs. 4–6 Paul has referred to his own experience. The comfort of which he speaks can be realized only by experiencing affliction. Evidently the Corinthians had been subjected to trials similar, in some respects, to those Paul had endured. Such trials were common to the early churches, and served to unite all true believers in a fellowship of suffering—and consolation. Christians expected to endure persecution for Christ’s sake (cf. John 16:33).

Christian steadfastness is no merely emotional state into which men work themselves. It is the product of divine love and grace operating in the lives of consecrated men and women. It is a hope based upon past evidences of God’s saving power and “comfort” in times of trial. The experience of relying on God at such times provides a firm foundation for steadfastness on later occasions (cf. 1 Peter 5:10).

8. Our trouble. From a statement of general principles on tribulation (vs. 3–7), Paul now turns to the specific trial through which he has recently passed in Asia. Scholars have suggested various experiences that Paul may have had in mind:

a.  The tumult raised by Demetrius at Ephesus (Acts 19:22–41). It has been objected, however, that Paul could hardly have despaired of life during this tumult, since it was his friends who persuaded him not to appear in public at the theater, fearful that he would be torn to pieces. Furthermore, Paul had often been in danger of death, as at Lystra, where he was stoned and left for dead (Acts 14:19, 20), so that the experience at Ephesus would hardly seem to account for the extreme anguish expressed here. The incident at Lystra has been regarded by some as that to which Paul here refers.

b.  Some deadly sickness. This proposal hardly seems warranted by the context.

c.  The plot of the Jews to kill Paul as he left Corinth, and as a result of which he found it necessary to change his plans (Acts 20:3; cf. 1 Cor. 16:9).

d.         The agony of mind and soul Paul suffered over the condition of the Corinthian church, particularly since his second visit, which had so distressed him (see p. 822), and his anxiety over the reception of his previous letter. It is pointed out that Paul reserves his strongest expressions for mental anguish rather than physical danger and suffering. Attention has also been called to the relief that came to Paul with the news of a change in affairs at Corinth (2 Cor. 7:6, 7, 13). Although the expression “despaired even of life” may seem strong for mental anguish, those who have experienced it will testify that circumstances may give rise to such stress of soul that it seems impossible to go on living unless a remedy is found. All things considered, this suggestion seems more probable than the others (cf. AA 323–325).

Pressed out of measure. It is not the suffering itself, but its intensity, that Paul stresses. His purpose is twofold: (1) to express his personal interest in, and concern for, the believers at Corinth, and (2) to encourage them to be steadfast.

Despaired even of life. See above on “our trouble.”

9. Sentence. Literally, “answer.” Paul thought God willed for him soon to lay down his life. They had the “answer” of death in themselves; that is, the inward answer they gave to the question of their fate was that they would die. The tense of the Greek verb implies that the vivid recollection of the death experience made it still seem real as he wrote.

Not trust in ourselves. The experience through which Paul had recently passed had impressed this lesson upon him. The same truth was evident to him as he prayed for the removal of his “thorn in the flesh” (ch. 12:7–10). Paul learned to rely on the “comfort” he had found in God (see on ch. 1:4).

All men have a strong tendency to trust in themselves, a tendency that is most difficult to overcome. It took “the sentence of death” and “a thorn in the flesh” before Paul overcame it. Israel’s experiences on the way from Egypt to Canaan were designed to teach Israel this fundamental lesson. God often permits His people to experience dire straits in order that they may come to realize their own insufficiency and be induced to trust and hope in His sufficiency.

Trials are requisite to Christian experience (Acts 14:22). It is fundamental to man’s salvation that he learn to rely wholly upon Christ. Confidence in God is an essential factor in day-by-day Christian living. It is often in the fiery furnace that men learn to walk side by side with the Son of God (see Dan. 3:25). Only those who “hunger and thirst” for the things of God may expect to be “filled” (see on Matt. 5:6). A sense of need is ever prerequisite to receiving the gifts of Heaven (see Vol. V, p. 209; see on Mark 1:44; Luke 7:41).

Raiseth the dead. For Paul’s comment on the certainty of the resurrection see 1 Cor. 15:12–23, 51–55; 1 Thess. 4:16, 17.

10. So great a death. Or, “so terrible a death.” The word “deliver,” here used three times, is the keynote of this verse. Deliverance had come to have real meaning to Paul (see ch. 11:23–28), and this accounts for his emphasis on it.

He will yet deliver. Perhaps the peril to which Paul alludes in v. 8 was not yet altogether abated. Perhaps Paul realized that in the gospel ministry one peril would certainly be followed by another. Past deliverance gave “trust” and confidence to expect future deliverance. The Christian’s sense of security grows out of confidence in the promises of God and personal experiences in which those promises have been realized.

11. Helping together. Through prayer the Corinthian believers could be co-laborers with Paul in his ministry. He firmly believed in the value of intercessory prayer—his own (Rom. 1:9; Eph. 1:16; Phil. 1:4; etc.) and that of others (Rom. 15:30; 1 Thess. 5:25; 2 Thess. 3:1). Paul highly esteemed the united prayers of God’s people.

The gift bestowed. That is, the blessing that had been granted in answer to united prayers. Paul doubtless refers to his deliverance from mortal peril (v. 8).

Many persons. Literally, “many faces,” a picturesque idiom meaning “persons.” Perhaps Paul thinks of the many persons whose faces had been lifted to God on his behalf. The spirit of prayer and thankfulness is mirrored in the face. Looking back upon the afflictions and trials through which he has passed, he realizes that a divine hand has delivered him from death, but sees also a sea of upturned faces interceding for him at the throne of grace.

Paul invites members of the household of faith to unite in prayer for those God has appointed to minister to their spiritual needs. The position of these leaders is often most perilous. Their responsibilities are great and their problems many. Their spiritual and physical preservation is a matter of major concern to the church. It is equally important that ministers sense the loving fellowship of their flock. This is what led Paul to express his yearning for the prayers of those among whom he labored. Great strength results from sympathy and prayerful support. Paul had not been alone in prayer for divine help; now he could not rejoice alone. He longed for others to share the blessings that had come to him.

12. Our conscience. Paul now begins his discussion of recent relations between himself and the church at Corinth. He had claimed the right to their intercessory prayers (v. 11), and now declares he has not forfeited that claim by his past or present conduct. His conscience fully acquits him. Incidentally, Paul makes repeated reference to the testimony of his conscience (see Acts 23:1; 24:16; Rom. 9:1). Some of the Corinthians had charged him with questionable and insincere intentions with respect to his change of plans regarding his announced visit to Corinth (see 2 Cor. 1:15). But his conscience was void of offense before God, before the Gentiles, and in particular before the Corinthians.

In simplicity. Textual evidence favors (cf. p. 10) the reading “in holiness.” Paul’s attitude was the result of unreserved surrender to the will of God.

Fleshy wisdom. See on Rom. 7:24; 2 Cor. 10:2; cf. on 1 Cor. 9:27. Paul lives and labors in a wholly spiritual atmosphere, uninfluenced by considerations that motivate men of the world. “Fleshly wisdom” is the wisdom of the unregenerate man, who is not under the influence of the Spirit of God. Human wisdom may appear profound, but it often deceives.

Have … conversation. Gr. anastrephoµ, literally, “to turn again,” that is, to turn hither and thither, and thus “to conduct [oneself],” “to live.” Variously translated, anastrephoµ appears in this sense in Eph. 2:3; 1 Tim. 3:15; Heb. 13:18; 1 Peter 1:17; 2 Peter 2:18. The noun form, anastropheµ, means “manner of life,” “behavior,” “conduct” (see Gal. 1:13; Eph. 4:22; James 3:13; 2 Peter 3:11; etc.). In Old English the word “conversation” meant “conduct,” “way of life.” In modern usage “conversation” has come to denote talk that turns from one person to another.

Nothing keeps a man steady under manifold sufferings like a clear conscience. Suffering is greatly intensified by a conscience that keeps telling a man he has brought the trouble on himself. He is reaping only what he has sown. See 1 Peter 2:12, 19, 20. It was a “good conscience” that sustained Paul throughout his trial, first in Jerusalem (Acts 23:1) and later at Caesarea (ch. 24:16). The height of moral stature is achieved only when “the Spirit itself beareth witness with our spirit, that we are the children of God” (Rom. 8:16). The certain conviction of one’s clear acceptance with God and his standing in his sight is the only permanent basis for lasting joy.

To you-ward. Paul had given the Corinthians ample opportunity to observe the grace of God at work in his own life.

13. We write. Paul has just spoken of his sincerity and purity of intentions. This, he says, can be found in his letters, the present one and the two previous of which we know (see p. 822).

Read … acknowledge. Gr. anaginoµskoµ … epiginoµskoµ, a play on words. Anaginoµskoµ denotes the silent or oral reading of words, and epiginoµskoµ, an understanding of what is read. There is no hidden meaning in his words, no ambiguity that permits Paul to think one thing while he writes another. The Corinthians had apparently charged him with duplicity, with saying one thing but meaning another. Paul declares that all he has written them has no other meaning than the words appear to have. The report brought by Titus indicated that many of the Corinthian believers had understood Paul correctly. They were not misconstruing his motives. He hoped they would never have occasion to think otherwise.

14. Acknowledged. That is, understood (see on v. 13). Although some of the Corinthians understood Paul, others did not.

In part. This may apply either to Paul or to the Corinthians. He either means that all of them have a partial understanding of him or that only part of them understand him at all.

We are your rejoicing. Some at Corinth felt a sacred pride in Paul and his associate workers. It bodes well for the church when ministry and laity have mutual confidence and mutual cause for rejoicing.

Ye also. In the last day Paul’s converts will be his “crown of rejoicing” (see 1 Thess. 2:19, 20; Phil. 2:16; cf. Heb. 12:2). The joy of ministers and the laity will be complete in that day when Christ shall appear to gather His redeemed into His kingdom. If all were to keep that day in mind, resentment, hostility, and misunderstanding would never occur. How much Christian love and good will would be manifested if all looked forward to that day of mutual joy in the presence of God.

15. In this confidence. That is, their confidence in Paul’s integrity and sincerity (see vs. 12–14).

I was minded. At first Paul had intended to go directly from Ephesus to Corinth, by sea, and then to Macedonia, back to Corinth, and on to Jerusalem. Thus he pe purposed to honor them with two visits (see below under “second” and “benefit”) on the same journey, while the Macedonians were to have but one. It meant going out of his way to spend this extra time with the Corinthian church. He had abandoned the double visit to Corinth, for the reason given in v. 23.

Before. Textual evidence favors (cf. p. 10) placing this word with the verb “was minded” rather than with the infinitive “to come.” However, the sense seems to require, and commentators generally agree, that its position should be as in the KJV. Thus understood, Paul means that he had purposed to visit Corinth “before” going on to Macedonia.

Second. It is not altogether clear whether Paul is thinking of his original visit to Corinth as the first “benefit” and this proposed double visit as the second, or whether he is thinking of the now canceled itinerary, with its first and second visits.

Benefit. Gr. charis, “grace,” or “favor.” Textual evidence may be cited (cf. p. 10) for reading chara, “joy,” or “pleasure.” Paul had informed the Corinthians of his change of plans (1 Cor. 16:5, 6), and his opponents at Corinth took advantage of the change to charge him with vacillation and flippancy (2 Cor. 1:17). They seized upon this flimsy pretext because of their own ill will toward him and their desire to discredit him.

16. Brought on … way. Gr. propempoµ, “to send forward,” “to accompany,” “to escort.” Propempoµ is variously translated in Acts 15:3; 20:38; 21:5; Rom. 15:24; 1 Cor. 16:6, 11. Paul expected representatives of the church at Corinth to escort him, at least part of the way, when he left Corinth for Jerusalem. This would be a further manifestation of their love and respect for an apostle of Christ, their spiritual father. At least some members of the delegation from Corinth would go all the way to Jerusalem, to convey the collection received from that place (see Acts 24:17; 1 Cor. 16:1–4).

17. Lightness. Gr. elaphria, “lightness [of mind],” “fickleness,” “changeableness.” When Paul originally made the promise (v. 15) he intended conscientiously to fulfill it. His change in plans was not the result of fickleness on his part, but for their good (see chs. 1:23; 2:1–4). Paul now proceeds to explain and defend his change of plans against the charges made by his opponents. It had apparently been reported in Corinth that he no longer meant to come directly from Ephesus. Also, he had not heretofore personally explained things to them. His opponents had seized upon this situation to charge him with failing to keep his word and with not being dependable.

According to the flesh. Could it be possible that Paul’s decisions were arrived at on the basis of selfish interest? Did he lay his plans as men of the world do? Did he casually and capriciously alter his plans when it became apparent that his personal interest would be better served thereby?

Yea, yea, and nay nay. Had Paul actually been planning not to visit Corinth all the while he had talked about doing so? Did he mean No when he said Yes? Or was he so vacillating that he could say both Yes and No, almost in the same breath? Was it really true that no one could depend on him or know what to expect of him? Paul denies this. His projected double visit had been prevented, not by fickleness on his part, but by their faithlessness and his desire to avoid dealing harshly with them. See on Matt. 5:37; cf. James 5:12.

18. As God is true. Paul calls God to witness to the truth of his declaration. The point in debate is the fulfillment of promises. As God’s representative, how could Paul present the unchangeableness of God and His promises, and at the same time speak and act otherwise? As God is true, so Paul has been in his dealings with them. One whose preaching sets forth the complete fulfillment of God’s promises will not practice double-dealing himself.

Our word toward you. Probably Paul’s promise to visit them.

19. Son of God. See on Luke 1:35.

Preached among you. See Acts 18:1–18.

Silvanus and Timotheus. See on Acts 18:5.

In him was yea. The gospel message is positive and unequivocal. It involves no uncertainties.

20. All the promises. God’s promises are dependable.

In him are yea. That is, through Christ. All the promises of God became incarnate in Him, they met their fulfillment in Him. He is thus the evidence of the reliability of all the divine promises made to the fathers. Compare Acts 3:20, 21; Rom. 15:8. The Christian faith is an absolute certainty.

Amen. That is, true, faithful, certain (see on Matt. 5:18; John 1:51). The word here repeats the idea already expressed in “yea” (see on 2 Cor. 1:17, 18). It is not a title as in Rev. 3:14. Because the Greek reads literally, “the amen,” it has been suggested that Paul here refers to the word “Amen” uttered by Christians in affirmation of the eternal truths of the Christian faith.

Glory of God. In all of his labors Paul sought only to honor God and to advance His kingdom. See on Rom. 3:24.

By us. Through Christ the promises are proved reliable, and through His people they are proved efficacious. Through the life and ministry of Paul in particular the name of God was being glorified, and Paul could hardly make capricious promises while engaged in the proclamation of promises so certain as those of God confirmed through Christ.

To the extent that Christians follow their Master, they too become constant and steadfast—in obedience to God and in devotion to His cause on earth. Christian experience never makes men fickle. At times Paul altered his plans, but when he did so it was with undeviating loyalty to principle and to duty as it had been revealed to him.

21. He which stablisheth. It was God who had established both Paul and the Corinthians as Christians. Paul had been God’s messenger to establish them. Could one who is fickle and changeable—as they had charged Paul with being—establish others? But no credit is due Paul, for it is God who has established both him and them.

Hath anointed. Gr. chrioµ, the verb form of the word translated Christ (see on Matt. 1:1). In a sense, all Christians are anointed, or consecrated, to God, by the outpouring of the Holy Spirit at the time of conversion and baptism. Possibly Paul refers to his own special consecration to the gospel ministry, but the context of 2 Cor. 1:21, 22 would appear to indicate that the general anointing of all true believers is intended. The unction of the Holy Spirit qualified and empowered those who, like Paul, had been anointed for the effective accomplishment of their work.

22. Sealed. Gr. sphragizoµ, “to mark with a seal,” “to seal,” “to authenticate,” “to confirm.” A seal is used to attest the genuineness of the document to which it is affixed. The “seal” that God places upon men and women acknowledges them as His sons and daughters, as established in Christ and dedicated to His service (v. 21). See on Eze. 9:4; John 6:27; Eph. 1:13; 4:30; Rev. 7:2, 3; 14:1.

Earnest. Gr. arraboµn, “earnest,” “down payment,” related to the Heb. Фerabon, “pledge,” as in Gen. 38:17–20. This word was in common use among Canaanite and Phoenician traders. Arraboµn is found frequently in the papyri, for earnest money paid for a cow, for land, for a wife, etc. It is also used of an engagement ring. It constituted a down payment, a pledge that the full sum would be paid as promised. It thus ratified the bargain. The earnest was to be payment of the same kind as that stipulated for the full amount, and was regarded as an integral part of it. In case the transaction was not completed by the purchaser, the earnest money was forfeited to the seller.

Paul here uses the figure of earnest money to illustrate the gift of the Holy Spirit to believers, as a first installment, an assurance of their full inheritance in the hereafter (see Eph. 1:13, 14; cf. Rom. 8:16). It is the Christian’s privilege to receive the settled conviction of acceptance with God as His adopted child at conversion and to retain it throughout life (see on 1 John 3:1), to accept the gift of eternal life (see on John 3:16), and to experience the transformation of character made possible by the indwelling of the Holy Spirit (see on Rom. 8:1–4; 12:2; cf. John 16:7–11). But the joy that comes when the will is attuned to God’s will (see on Ps. 40:8), when the heart aspires to the stature of perfection in Christ Jesus (see on Matt. 5:48; Eph. 4:13, 15; 2 Peter 3:18), and when there is an uninterrupted daily walk with the Saviour—this joy is the “earnest” of a greater and eternal joy in the earth made new.

Paul enjoyed such an experience, as did those Corinthian believers who were truly converted (2 Cor. 1:21). Accordingly, the charge that he was guided by selfish motives in the change in his plans (v. 23; cf. vs. 15–17) was altogether invalid. An “earnest” is much more than a pledge. What is given as a pledge differs in kind from that for which it stands as a guarantee. Furthermore, the pledge is returned when the obligation it represents is met. In contrast, an “earnest” is part of the obligation itself. The “earnest of the Spirit” may be considered equivalent to the “firstfruits of the Spirit” (Rom. 8:23), which is a sample of what the harvest at the end of the world will be like.

Earnest money is given when there is to be some delay in completing the transaction. Sons and daughters of God are made heirs to all the blessings of heaven as soon as they enter into covenant relationship with Him (Rom. 8:17; Eph. 1:3–12; 1 John 3:1, 2); and the “earnest of the Spirit” is given to them in token of that right. In a sense, they already live in heaven (Eph 2:5, 6; Phil. 3:20). True children of God, who have this “earnest of the Spirit,” are in no state of uncertainty as to whether God has accepted them in Christ, and has in readiness for them their eternal inheritance (see on John 3:16; 1 John 3:2; 5:11). But full and complete payment—actual admission to heaven—is deferred in order to provide time for the development of character, so that the children may be fully prepared for heaven. The Christian’s title, or right, to the kingdom of heaven automatically becomes his the moment he experiences justification by faith in the imputed righteousness of Christ; fitness for the kingdom is achieved through a lifetime of appropriating the imparted righteousness of Christ and applying it to the daily problems of the Christian life (DA 300; MYP 35).

As the Holy Spirit imparts grace and power to overcome sin, the Christian experiences an “earnest” of the complete triumph and victory that will be his upon admission to heaven. Fellowship with Christ and with one another here on earth is likewise a foretaste of the fellowship of heavenly beings. Only those who have received the “earnest of the Spirit” can know what it is and what joy it brings (1 Cor. 2:11, 15). A knowledge of spiritual things comes only by experience. To those who lack such spiritual knowledge heaven is more or less unreal.

23. God for a record. After vindicating his recent course of action (vs. 16–22), Paul now (chs. 1:23 to 2:4) gives the reason for his changed plans for visiting Corinth, and stakes his hope of eternal life on the truthfulness of the statement he is about to make concerning the reason for his recent change of plans (see on ch. 1:17).

To spare you. His change of plans was made out of consideration for their feelings and for their best good. It was something for which they had good reason to be grateful. Had Paul kept to his original plan, he would have come to them with a rod (1 Cor. 4:21). This postponement made it possible when he did, later, come to Corinth, to spend three months there in peace and harmony and without the need of taking the severe disciplinary action that would otherwise have been necessary.

24. Dominion over your faith. The expression “to spare you” (v. 23) might have been misunderstood by the Corinthians as an effort on Paul’s part to lord it over them. Paul desires to leave them no excuse for thinking that he aspires to stand in the place of God toward them. No man—not even Paul the apostle—has the right to exercise authority over men’s consciences. To do so would be to usurp divine authority. How impressive is Paul’s humility, in contrast with the arrogance of later leaders of the church who, in the name of the apostles, usurped divine jurisdiction over the consciences and souls of men (see Additional Note on Dan. 7). In administering the affairs of the church today, or in counseling church members, leaders should always beware of interposing between the conscience and God. Every man is accountable directly to God for his own conscience, as he is for his actions.

Helpers of your joy. What Paul had done he did as their friend, not as their master.

By faith ye stand. The majority of the Corinthians had stood firm in the faith in spite of the winds of doctrine and disaffection that had blown over the church like a storm and shaken it to its foundations.

Ellen G. White comments

2–4RC 61

3, 4 MB 13; 5T 489

3–8AA 325

4     MH 256; 6T 347; WM 22

5     MB 13

7     AA 261

20   FE 341; TM 381; 5T 631

22        MH 37