2 Corinthians 1 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

The apostle blesses God for comfort in, and deliverance out of troubles.

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

John Wesley's Bible Commentary

Timotheus our brother - St. Paul writing to Timotheus styled him his son; writing of him, his brother.

John Calvin Bible Commentary

Paul an ApostleAs to the reasons why he designates himself anApostle of Christ, and adds that he has obtained this honorby the will of God, see the foregoing Epistle, where it has been observed that none are to be listened to but those, who have been sent by God, and speak from his mouth, and that, consequently, to secure authority for any one, two things are required — a call, and fidelity on the part of the person who is called, in the execution of his office.Both of these Paul claims for himself. The false apostles, it is true, do the same; but then, by usurping a title that does not belong to them, they gain nothing among the sons of God, who can with the utmost ease convict them of impertinence. Hence the mere name is not enough, if there be not the reality along with it, so that he who gives himself out as an Apostle must also show himself to be such by his work.To the Church of GodWe must always keep it in view, his recognising a Church to exist, where there was such a conflux of evils. For the faults of individuals do not prevent a society that has genuine marks of religionfrom being recognised as a Church.But what does he mean by the expression —with all saints? Were thosesaintsunconnected with the Church? I answer, that this phrase refers to believers, who were dispersed hither and thither, throughout various corners of the province — it being likely, that in that greatly disturbed period, when the enemies of Christ were everywhere venting their rage, many were scattered abroad, who could not conveniently hold sacred assemblies.

McArther Bible Commentary

Matthew Henry's Concise Bible Commentary

He professes his own and his fellow-labourers' integrity.

Though, as a sinner, the apostle could only rejoice and glory in Christ Jesus, yet, as a believer, he might rejoice and glory in being really what he professed. Conscience witnesses concerning the steady course and tenor of the life. Thereby we may judge ourselves, and not by this or by that single act. Our conversation will be well ordered, when we live and act under such a gracious principle in the heart. Having this, we may leave our characters in the Lord's hands, but using proper means to clear them, when the credit of the gospel, or our usefulness, calls for it.

John Calvin Bible Commentary

For we write no other thingsHere he indirectly reproves the false apostles, who recommended themselves by immoderate boastings, while they had little or no ground for it; and at the same time he obviates calumnies, in order that no one may object, that he claims for himself more than is his due. He says, therefore, that he does not in words boast of anything that he is not prepared to make good by deeds, and that, too, from the testimony of the Corinthians.The ambiguity, however, of the words, has given occasion for this passage being misinterpreted.Αναγινώσκειν,among the Greeks, signifies sometimesto read, and at other timesto recognize. Επιγινώσκειν sometimes signifiesto discover, while at other times it means what the Latins properly express by the verbagnoscere, toown, as among lawyers the phrase is used toown a child,as Budaeus also has observed. In this wayἐπιγινώσκειν means more thanἀναγινώσκεινFor we say that a personrecognises a thing, that is, that being silently convinced of it in his judgment, he perceives it to be true, while at the same time he does notacknowledge it, or, in other words, cordially intimate his assent to it.Let us now examine Paul’s words. Some read thus — We write no other things than what ye read and acknowledge, which it is very manifest is exceedingly lifeless, not to say senseless. For as to Ambrose’s qualifying the statement in this way —You not only read, but also acknowledge, there is no one that does not perceive that it is quite foreign to the import of the words. And the meaning that I have stated is plain, and hangs together naturally, and, up to this point, there is nothing to prevent readers from understanding it, were it not that they have had their eyes shut, from being misled by the different meanings of the word. The sum is this — that Paul declares, that he brings forward no other things than what were known and perceived by the Corinthians — nay more, things as to which they would bear him witness. The first term employed isrecognoscere, (torecognize,) which is applicable, when persons are convinced from experience that matters are so. The second isagnoscere, (toacknowledge,) meaning that they give their assent to the truth.And, I hope, will acknowledge even to the end.As the Corinthians had not yet perfectly returned to a sound mind, so as to be prepared to weigh his fidelity in a just and even balance,but at the same time had begun to abate somewhat of their perverse and malignant judgment respecting him, he intimates, that he hopes better as to the future. “You have already,” says he, “to some extent acknowledged me. I hope that you will acknowledge more and more what I have been among you, and in what manner I have conducted myself.”From this it appears more clearly what he meant by the wordἐπιγινώσκειν. (acknowledge) Now this relates to a season of repentance, for they had at the beginning acknowledged him fully and thoroughly; afterwards their right judgment had been becloudedby unfair statements, but they had at length begun to return in part to a sound mind.

McArther Bible Commentary

This broadly answers the accusation that Paul had engaged in deceptive personal relationships (cf. 2Co 7:2; 2Co 11:9). His continuing flow of information to the Corinthians was always clear, straightforward, understandable, consistent, and genuine. Paul wanted them to know that he was not holding anything back, nor did he have any secret agenda (2Co 10:11). He simply wanted them to understand all that he had written and spoken to them.

Bible Cross References

Acts 27:39 1 Corinthians 1:8

Verse 14

Matthew Henry's Concise Bible Commentary

He professes his own and his fellow-labourers' integrity.

Though, as a sinner, the apostle could only rejoice and glory in Christ Jesus, yet, as a believer, he might rejoice and glory in being really what he professed. Conscience witnesses concerning the steady course and tenor of the life. Thereby we may judge ourselves, and not by this or by that single act. Our conversation will be well ordered, when we live and act under such a gracious principle in the heart. Having this, we may leave our characters in the Lord's hands, but using proper means to clear them, when the credit of the gospel, or our usefulness, calls for it.

John Wesley's Bible Commentary

Ye have acknowledged us in part - Though not so fully as ye will do. That we are you rejoicing - That ye rejoice in having known us. As ye also are ours - As we also rejoice in the success of our labours among you; and we trust shall rejoice therein in the day of the Lord Jesus.

John Calvin Bible Commentary

For we are your glorying.We have briefly adverted to the manner in which it is allowable for saints to glory in God’s benefits — when they repose themselves in God alone, and have no other object of aim. Thus it was a ground of pious glorying on the part of Paul, that he had, by his ministry, brought the Corinthians under obedience to Christ; and of the Corinthians, on the other hand, that they had been trained up so faithfully and so virtuously by such an Apostle — a privilege that had not been allotted to all. This way of glorying in men does not stand in the way of our glorying in God alone. Now he instructs the Corinthians, that it is of the greatest importance for themselves that they should acknowledge him to be a faithful, and not a merely pretended, servant of Christ; because, in the event of their withdrawing from him, they would deprive themselves of the highest glory. In these words he reproves their fickleness, inasmuch as they voluntarily deprived themselves of the highest glory, by listening too readily to the spiteful and envious.In the day of the LordBy this I understand the last day, which will put an end to all the fleetingglories of this world. He means, then, that the glorying of which he is now speaking is not evanescent, as those things are that glitter in the eyes of men, but is abiding and stable, inasmuch as it will remain until the day of Christ. Forthen will Paul enjoy the triumph of the many victories that he had obtained under Christ’s auspices, and will lead forth in splendor all the nations that have, by means of his ministry, been brought under Christ’s glorious yoke; and the Church of the Corinthians will glory in having been founded and trained up by the services of so distinguished an Apostle.

McArther Bible Commentary

in part. As the Corinthians read and heard Paul's unfolding instruction to them, they continued to understand more. we are your boast. More clearly translated, "we are your reason to be proud" (see note on 2Co 1:12). the day of the Lord Jesus. When He returns (see notes on Php 1:6; 2Ti 1:12; 2Ti 4:8). Paul eagerly longed for the Lord's coming when they would rejoice over each other in glory (cf. 1Th 2:19-20).

Bible Cross References

1 Corinthians 1:8 2 Corinthians 5:12 1 Thessalonians 2:20

Verse 15

Matthew Henry's Concise Bible Commentary

Gives reasons for his not coming to them.

The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.

John Wesley's Bible Commentary

In this confidence - That is, being confident of this.

John Calvin Bible Commentary

In this confidence.After having given them reason to expect that he would come, he had subsequently changed his intention. This was made an occasion of calumny against him, as appears from the excuse that he brings forward. When he says that it was from relying on this confidence that he formed the purpose of coming to them, he indirectly throws the blame upon the Corinthians, inasmuch as they had, by their ingratitude, hindered, to some extent, his coming to them, by depriving him ofthat confidence.That ye might have a second benefitThe first benefit had been this — that he had devoted himself for the entire period ofa year and six months (Acts 18:11) to the work of gaining them to the Lord; thesecond was their being confirmed, by means of his coming to them, in the faith which they had once received, and being stirred up by his sacred admonitions to make farther progress. Of this latter benefit the Corinthians had deprived themselves, inasmuch as they had not allowed the apostle to come to them. They were paying, therefore, the penalty of their own fault, and they had no ground for imputing any blame to Paul. If any one, however, prefers, with Chrysostom, to takeχάριν (benefit) as used instead ofκαράν, (joy,) I do not much object to it.The former interpretation, however, is more simple.

McArther Bible Commentary

Matthew Henry's Concise Bible Commentary

Gives reasons for his not coming to them.

The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.

John Wesley's Bible Commentary

Who also hath sealed us - Stamping his image on our hearts, thus marking and sealing us as his own property. And given us the earnest of his Spirit - There is a difference between an earnest and a pledge. A pledge is to be restored when the debt is paid; but an earnest is not taken away, but completed. Such an earnest is the Spirit. The first fruits of it we have (Romans 8:23) ; and we wait for all the fulness.

McArther Bible Commentary

sealed us. This refers to the ancient practice of placing soft wax on a document and imprinting the wax with a stamp that indicated authorship or ownership, authenticity, and protection. The Holy Spirit attaches all these meanings to His act of spiritually sealing believers (see notes on Eph 1:13; cf. Hag 2:23; Eph 4:30). guarantee. A pledge or down payment. The Spirit is the down payment on the believer's eternal inheritance (see note on Eph 1:13-14; cf. 2Pe 1:4, 2Pe 1:11).

Bible Cross References

Ezekiel 9:4 John 3:33 Romans 8:16 Romans 8:23 2 Corinthians 5:5 Ephesians 1:14 1 Thessalonians 4:8

Verse 23

Matthew Henry's Concise Bible Commentary

Gives reasons for his not coming to them.

The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.

John Wesley's Bible Commentary

I call God for a record upon my soul - Was not St. Paul now speaking by the Spirit? And can a more solemn oath be conceived? Who then can imagine that Christ ever designed to forbid all swearing? That to spare you I came not yet to Corinth - Lest I should be obliged to use severity. He says elegantly to Corinth, not to you, when be is intimating his power to punish.

John Calvin Bible Commentary

I call God for a witness.He now begins to assign a reason for his change of purpose; for hitherto he has merely repelled calumny. When, however, he says thathe spared them, he indirectly throws back the blame upon them, and thus shows them that it would be unfair if he were put to grief through their fault, but that it would be much more unfair if they should permit this; but most of all unfair if they should give their assent to so base a calumny, as in that case they would be substituting in their place an innocent person, as if he had been guilty of their sin. Now hespared them in this respect, that if he had come he would have been constrained to reprove them more severely, while he wished rather that they should of their own accord repent previously to his arrival, that there might be no occasion for a harsher remedy,which is a signal evidence of more than paternal lenity. For how much forbearance there was in shunning this necessity, when he had just ground of provocation!He makes use, also, of an oath, that he may not seem to have contrived something to serve a particular purpose. For the matter in itself was of no small importance, and it was of great consequence that he should be entirely free from all suspicion of falsehood and pretence. Now there are two things that make an oath lawful and pious — the occasion and the disposition. The occasion I refer to is, where an oath is not employed rashly, that is, in mere trifles, or even in matters of small importance, but only where there is a call for it. Thedisposition I refer to is, where there is not so much regard had to private advantage, as concern felt for the glory of God, and the advantage of the brethren: For this end must always be kept in view, that our oaths may promote the honor of God, and promote also the advantage of our neighbours in a matter that is befitting.The form of the oath must also be observed — first, that he calls God to witness; and,secondly, that he saysupon my soulFor in matters that are doubtful and obscure, where man’s knowledge fails, we have recourse to God, that he, who alone is truth, may bear testimony to the truth. But the man that appeals to God as his witness, calls upon him at the same time to be an avenger of perjury, in the event of his declaring what is false. This is what is meant by the phraseupon my soul. “I do not object to his inflicting punishment upon me, if I am guilty of falsehood.” Although, however, this is not always expressed in so many words, it is, notwithstanding, to be understood. Forif we are unfaithful, God remaineth faithful and will not deny himself (2 Timothy 2:13.)He will not suffer, therefore, the profanation of his name to go unpunished.

McArther Bible Commentary

God as witness. See note on verse 2Co 1:18. to spare you. Paul finally explained why he said he was coming, but did not. He did not come earlier because he wanted the Corinthian believers to have time to repent of and correct their sinful behavior (see Introduction to 1 Corinthians: Background and Setting; see note on 1Co 4:21). He waited instead for a report from Titus before taking further action (see ch. 7), hoping he would not have to come again, as he had earlier, to face their rebellion.

Bible Cross References

Acts 18:1 Acts 18:8 Romans 1:9 1 Corinthians 4:21 2 Corinthians 1:1 2 Corinthians 2:1 2 Corinthians 2:3 2 Corinthians 6:6 2 Corinthians 11:10 2 Corinthians 13:2 Galatians 1:20

Verse 24

Matthew Henry's Concise Bible Commentary

Gives reasons for his not coming to them.

The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.

John Wesley's Bible Commentary

Not that we have dominion over your faith - This is the prerogative of God alone. But are helpers of your joy - And faith from which it springs. For by faith ye have stood - To this day. We see the light in which ministers should always consider themselves, and in which they are to be considered by others. Not as having dominion over the faith of their people, and having a right to dictate by their own authority what they shall believe, or what they shall do; but as helpers of their joy, by helping them forward in faith and holiness. In this view, how amiable does their office appear! and how friendly to the happiness of mankind! How far, then, are they from true benevolence, who would expose it to ridicule and contempt!

John Calvin Bible Commentary

Not that we exercise dominionHe anticipates an objection that might be brought forward. “What! Do you then act so tyrannicallyas to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection firstindirectly, by declaring that matters are not so; and afterwardsdirectly, by showing that the very circumstance, that he had been constrained to treat them more harshly, was owing to his fatherly affection. When he says that he does notexercise dominion over their faith, he intimates, that such a power is unjust and intolerable — nay more, is tyranny in the Church. For faith ought to be altogether exempt, and to the utmost extent free, from the yoke of men. We must, however, observe, who it is that speaks, for if ever there was a single individual of mortals, that had authority to claim for himself such adominion, Paul assuredly was worthy of such a privilege. Yet he acknowledges,that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control.Erasmus has observed in his Annotations, that by supplying the Greek particleἕνεκα, it may be understood in this way —Not that we exercise dominion over you—with respect to your faith—a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual dominion, except that of God only. This always remains a settled point — pastors have no peculiardominion over men’s consciences,inasmuch as they are ministers,not lords. (1 Peter 5:3.)What then does he leave to himself and others? He calls them helpers of their joy— by which term I understandhappiness. At the same time he employs the termjoy as opposed to the terror which tyrants awaken through means of their cruelty, and also false prophets,resembling tyrants, thatrule with rigor and authority, as we read inEzekiel 34:4. He argues from contraries, that he did by no means usurp dominion over the Corinthians, inasmuch as he endeavored rather to maintain them in the possession of a peace that was free, and full of joy.For by faith ye stand.As to the reason why he adds this, others either pass it over altogether in silence, or they do not explain it with sufficient distinctness. For my part, I am of opinion that he here again argues from contraries. For if the nature and effect of faith be such that we lean, in order that we maystand,it is absurd to speak of faith as being subject to men. Thus he removes that unjust dominion, with which, he had a little before declared, he was not chargeable.

McArther Bible Commentary

Not that we have dominion over your faith. Paul did not want to lord it over the Corinthians when he ministered and worked among them (see notes on 1Pe 5:2-3).

Bible Cross References

Romans 11:20 1 Corinthians 15:1 2 Corinthians 4:5 2 Corinthians 11:20 1 Peter 5:3