Commentari biblici

INTRODUCTION

THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia

(1Co 4:19; 2Co 1:15, 16;

compare

1Co 16:5);

and so that he might set forth to them his apostolic walk in general

(2Co 1:12, 24; 6:3-13; 7:2).

(2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently

(2Co 2:1-11; 7:6-16).

(3) That he might urge them to collect for the poor saints at Jerusalem

(2Co 8:1-9, 15).

(4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect

(2Co 2:12),

he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches

(2Co 8:1),

he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58

(Ac 20:1-6).

So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written

(2Co 9:2,

where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life

(2Co 1:8, 9),

whether the reference be [PALEY] to the tumult at Ephesus

(Ac 19:23-41),

or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded

(2Co 7:5)

as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from

2Co 7:6,

compared with

2Co 7:5,

must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in

2Co 11:9,

as is proved by comparison with

Php 4:15, 16.

So it is probably used here

(2Co 7:5).

ALFORD argues from

2Co 8:1,

where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit

(2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to

(2Co 4:7; 5:1-4; 12:7-9;

compare Note, see on

2Co 1:8),

must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare

2Co 3:3-18)

on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories

(1Co 15:12, 32-36).

These were the "fightings without," and "fears within"

(2Co 7:5, 6)

which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them

(2Co 10:8-16; 13:2);

and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from

2Co 11:22.

They seem to have been headed by an emissary from Judea ("he that cometh,"

2Co 11:4),

who had brought "letters of commendation"

(2Co 3:1)

from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself

(2Co 11:13, 23).

His partisans contrasted his high pretensions with the timid humility of Paul

(1Co 2:3);

and his rhetoric with the apostle's plain and unadorned style

(2Co 11:6; 10:10, 13).

It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only

(1Co 1:2),

but to all the churches also in Achaia

(2Co 1:1),

which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus

(2Co 8:18, 19, 22).

2Co 1:1-24.

THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED.

1. Timothy our brother--When writing to Timothy himself, he calls him "my son"

(1Ti 1:18).

Writing of him, "brother," and "my beloved son"

(1Co 4:17).

He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare

2Co 2:12, 13;

see on

1Co 16:10, 11).

in all Achaia--comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul

(Ac 18:12-16),

strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there

(1Th 1:8; 2Th 1:4),

where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also--Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In

Ga 1:2

all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."

3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them

(2Co 1:15-24).

Father of mercies--that is, the SOURCE of all mercies (compare

Jas 1:17; Ro 12:1).

comfort--which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions

(2Co 1:4-6).

The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance

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

4. us--idiomatic for me

(1Th 2:18).

that we may . . . comfort them which are in any trouble--Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [CALVIN]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions

(Isa 50:4-6; Heb 4:15).

5. sufferings--standing in contrast with "salvation"

(2Co 1:6);

as "tribulation" (distress of mind), with comfort or "consolation."

of Christ--Compare

Col 1:24.

The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified

(Mt 25:40, 45; Ac 9:4; 1Jo 4:17-21).

Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us

(Ro 8:17; 1Co 4:10);

(2) They are borne for His sake; (3) They tend to His glory

(Eph 4:1; 1Pe 4:14, 16).

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

6. we . . . afflicted . . . for your consolation--exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other

(Php 2:26, 27)

[BENGEL]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation

(2Co 1:4; 4:15).

The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."

which is effectual--literally, "worketh effectually."

in the enduring, &c.--that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of

2Co 1:7),

the clause, "And our hope is steadfast on your behalf."

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

8, 9. Referring to the imminent risk of life which he ran in Ephesus

(Ac 19:23-41)

when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words

(2Co 1:9),

"we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [PALEY]. ALFORD thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under

(2Co 1:9, 10).

But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews"

(Ac 20:19),

his ceaseless foes. They, doubtless, had incited the multitude at Ephesus

(Ac 19:9),

and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there

(1Co 15:32; 16:9).

His weak state of health at the time combined with all this to make him regard himself as all but dead

(2Co 11:29; 12:10).

What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize

(2Co 1:15-23),

was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church

(2Co 11:29),

would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators

(2Co 11:22).

above strength--that is, ordinary, natural powers of endurance.

despaired--as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair"

(2Co 4:8).