Comentários bíblicos

Introduction to 2Corinthians

Section 1. The Design of the Second Epistle to the Corinthians

In the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church there, and the design which Paul had in view in writing to them at first, have been fully stated. In order to a full understanding of the design of this Epistle, those facts should be borne in distinct remembrance, and the reader is referred to the statement there made as material to a correct understanding of this Epistle. It was shown there that an important part of Paul's design at that time was to reprove the irregularities which existed in the church at Corinth. This he had done with great fidelity. He had not only answered the inquiries which they proposed to him, but he had gone with great particularity into an examination of the gross disorders of which he had learned by some members of the family of Chloe. A large part of the Epistle, therefore, was the language of severe reproof. Paul felt its necessity; and he had employed that language with unwavering fidelity to his Master.

Yet it was natural that he should feel great solicitude in regard to the reception of that letter, and to its influence in accomplishing what he wished. That letter had been sent from Ephesus, where Paul proposed to remain until after the succeeding Pentecost 1 Corinthians 16:8; evidently hoping by that time to hear from them, and to learn what had been the manner of the reception of his Epistle. He proposed then to go to Macedonia, and from that place to go again to 1 Corinthians 1 1 Corinthians 16:5-7; but he was evidently desirous to learn in what manner his First Epistle had been received, and what was its effect, before he visited them. He sent Timothy and Erastus before him to Macedonia and Achaia Acts 19:22; 1 Corinthians 16:10, intending that they should visit Corinth, and commissioned Timothy to regulate the disordered affairs in the church there. It would appear also that he sent Titus to the church there in order to observe the effect which his Epistle would produce, and to return and report to him, 2 Corinthians 2:13; 2 Corinthians 7:6-16.

Evidently, Paul felt much solicitude on the subject; and the manner in which they received his admonitions would do much to regulate his own future movements. An important case of discipline; his authority as an apostle; and the interests of religion in an important city, and in a church which he had himself founded, were all at stake. In this state of mind he himself left Ephesus, and went to Troas on his way to Macedonia, where it appears he had appointed Titus to meet him, and to report to him the manner in which his First Epistle had been received; see the note at 2 Corinthians 2:13. Then his mind was greatly agitated and distressed because he did not meet Titus as he had expected, and in this state of mind he went forward to Macedonia. There he had a direct interview with Titus 2 1 Corinthians 7:5-6, and learned from him that his First Epistle had accomplished all which he had desired, 2 Corinthians 7:7-16. The act of discipline which he had directed had been performed; the abuses had been in a great measure corrected, and the Corinthians had been brought to a state of true repentance for their former irregularities and disorders. The heart of Paul was greatly comforted by this intelligence, and by the signal success which had attended this effort to produce reform. In this state of mind, he wrote to them this second letter.

Titus had spent some time in Corinth. He had had an opportunity of learning the views of the parties, and of ascertaining the true condition of the church. This Epistle is designed to meet some of the prevailing views of the party which was opposed to him there, and to refute some of the prevailing slanders in regard to himself. The Epistle, therefore, is occupied to a considerable extent in refuting the slanders which bad been heaped upon him, and in vindicating his own character. This letter also he sent by the hands of Titus, by whom the former had been sent, and he designed doubtless that the presence of Titus should aid in accomplishing the objects which he had in view in the Epistle; see 2 Corinthians 8:17-18.

Section 2. The Subjects Treated in this Epistle

It has been generally admitted that this Epistle is written without much definite arrangement or plan. It treats on a variety of topics mainly as they occurred to the mind of the apostle at the time, and perhaps without having formed any definite arrangement before he commenced writing it. Those subjects are all important, and are all treated in the usual manner of Paul, and are all useful and interesting to the church at large; but we shall not find in this Epistle the same systematic arrangement which is apparent in the Epistle to the Romans, or which occurs in the First Epistle to the Corinthians. Some of the subjects of which it treats are the following:

(1) He mentions his own sufferings, and particularly his late trials in Asia. For deliverance from these trials, he expresses his gratitude to God; and states the design for which God called him to endure such trials to have been, that he might be better qualified to comfort others who might be afflicted in a similar manner. 2 Corinthians 1:1-12.

(2) he vindicates himself from one of the accusations which his enemies had brought against him, that he was unstable and fickle-minded. He had promised to visit them; and he had not yet fulfilled his promise. They took occasion, therefore, to say that he was unstable, and that he was afraid to visit them. He shows to them, in reply, the true reason why he had not come to them, and that his real object; in not doing it, had been "to spare" them, 2 Corinthians 1:13-24.

(3) the case of the unhappy individual who had been guilty of incest, had deeply affected his mind. In the First Epistle, he had treated of this case at large, and had directed that discipline should be exercised. He had felt deep solicitude in regard to the manner in which his commands on that subject should be received, and had judged it best not to visit them until he should be informed of the manner in which they had complied with his directions. Since they had obeyed him, and had inflicted discipline on him, he now exhorts them to forgive the unhappy man, and to receive him again to their fellowship, 2 Corinthians 2:1-11.

(4) he mentions the deep solicitude which he had on this subject, and his disappointment when he came to Troas and did not meet with Titus as he had expected, and had not been informed as he hoped to have been of the manner in which his former Epistle had been received, 2 Corinthians 2:12-17. In view of the manner in which they had received his former Epistle, and of the success of his efforts, which he learned when he reached Macedonia, he gives thanks to God that all his efforts to promote the welfare of the church had been successful, 2 Corinthians 2:14-17.

(5) Paul vindicates his character, and his claims to be regarded as an apostle. he assures them that he does not need letters of commendation to them, since they were fully acquainted with his character, 2 Corinthians 3:1-6. This subject leads him into an examination of the nature of the ministry and its importance, which he illustrates by showing the comparative obscurity of the Mosaic ministrations, and the greater dignity, and permanency of the gospel, 2 Corinthians 3:7-18.

(6) in 2 Corinthians 4; 5 he states the principles by which he was actuated in the ministry. He and the other apostles were greatly afflicted, and were subjected to great and special trials, but they had also great and unusual consolations. They were sustained with the hope of heaven, and with the assurance that there was a world of glory. They acted in view of that world. and had gone forth in view of it to entreat people to be reconciled to God.

(7) having referred in 2 Corinthians 5 to the nature and objects of the Christian ministry, he expatiates with great beauty on the temper with which he and his brethren, in the midst of great trials and afflictions, executed this important work; 2 Corinthians 6:1-10.

(8) having in this manner pursued a course of remark that was calculated to conciliate their regard, and to show his affection for them, he exhorts them 2 Corinthians 6:11-18, to avoid those connections which would injure their piety, and which were inconsistent with the gospel which they professed to love. The connections to which he particularly referred were, improper marriages and ruinous alliances with idolaters, to which they were particularly exposed.

(9) in 2 Corinthians 7 he again makes a transition to Titus, and to the joy which he had brought him in the intelligence which he gave of the manner in which the commands of Paul in the First Epistle had been received, and of its happy effect on the minds of the Corinthians.

(10) in 2 Corinthians 8-9 Paul refers to, and discusses the subject on which his heart was so much set - the collection for the poor and afflicted Christians in Judea. He had commenced the collection in Macedonia, and had boasted to them that the Corinthians would aid largely in that benevolent work, and he now sent Titus to complete it in Corinth.

(11) in 2 Corinthians 10 he enters upon a vindication of himself, and of his apostolic authority against the accusation of his enemies; and pursues the subject through 2 Corinthians 11 by a comparison of himself with others, and in 2 Corinthians 12 by an argument directly in favour of his apostolic authority from the favours which God had bestowed on him, and the evidence which he had given of his having been commissioned by God. This subject he pursues also in various illustrations to the end of the Epistle.

The objects of this Epistle, therefore, and subjects discussed, are various. They are, to show his deep interest in their welfare - to express his gratitude that his former letter had been so well received, and had so effectually accomplished what he wished to accomplish - to carry forward the work of reformation among them which had been so auspiciously commenced - to vindicate his authority as an apostle from the objections which he had learned through Titus they had continued to make - to secure the collection for the poor saints in Judea, on which his heart had been so much set - and to assure them of his intention to come and visit them according to his repeated promises. The Epistle is substantially of the same character as the first. It was written to a church where great dissensions and other evils prevailed; it was designed to promote a reformation; and is a model of the manner m which evils are to be corrected in a church. In connection with the First Epistle. it shows the manner in which offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be entered on and pursued. Though these were local evils, yet great principles are involved here, of use to the church in all ages; and to these Epistles the church must refer at all times, as an illustration of the proper manner of administering discipline, and of silencing the calumnies of enemies.

Section 3. The Time and Place in which the Epistle Was Written

It is manifest that this Epistle was written from Macedonia (see 2 Corinthians 8:1-14; 2 Corinthians 9:2), and was sent by Titus to the church at Corinth. If so, it was written probably about a year after the former Epistle. Paul was on his way to Corinth, and was expecting to go there soon. He had left Ephesus, where he was when he wrote the First Epistle, and had gone to Troas, and from thence to Macedonia, where he had met with Titus, and had from him learned what was the effect of his First Epistle. In the overflowing of his heart with gratitude for the success of that letter, and with a desire to carry forward the work of reformation in the church, and completely to remove all the objections which had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter - a letter which we cannot doubt was as kindly received as the former, and which Like that accomplished the objects which he had in view.

This chapter 2 Corinthians 1 consists of the following parts, or subjects:

1. The usual salutation and benediction in the introduction of the Epistle, 2 Corinthians 1:1-2. This is found in all the epistles of Paul, and was at once an affectionate salutation and an appropriate expression of his interest in their welfare, and also an appropriate mode of commencing an address to them by one who claimed to be inspired and sent from God.

2. He refers to the consolation which he had had in his heavy trials, and praises God for that consolation, and declares that the reason for which he was comforted was, that he might be qualified to administer consolation to others in the same or in similar circumstances, 2 Corinthians 1:3-7.

3. He informs them of the heavy trials which he was called to experience when he was in Ephesus, and of his merciful deliverance from those trials, 2 Corinthians 1:8-12. He had been exposed to death, and had despaired of life, 2 Corinthians 1:8-9; yet he had been delivered 2 Corinthians 1:10; he desired them to unite with him in thanksgiving on account of it 2 Corinthians 1:11; and in all this he had endeavored to keep a good conscience, and had that testimony that he had endeavored to maintain such a conscience toward all, and especially toward them, 2 Corinthians 1:12.

4. He refers to the design which he had in writing the former letter to them, 2 Corinthians 1:13-14. He had written to them only such things as they admitted to be true and proper; and such as he was persuaded they would always admit. They had always received his instructions favorably and kindly; and he had always sought their welfare.

5. In this state of mind, Paul had designed to have paid them a second visit, 2 Corinthians 1:15-16. But he had not done it yet, and it appears that his enemies had taken occasion from this to say that he was inconstant and fickle-minded. He, therefore, takes occasion to vindicate himself, and to convince them that he was not faithless to his word and purposes, and to show them the true reason why he had not visited them, 2 Corinthians 1:17-24. He states, therefore, that his real intentions had been to visit them 2 Corinthians 1:15-16; that his failure to do so had not proceeded from either levity or falsehood 2 Corinthians 1:17; as they might have known from the uniform doctrine which he had taught them, in which he had inculcated the necessity of a strict adherence to promises, from the veracity of Jesus Christ his great example 2 Corinthians 1:18-20; and from the fact that God had given to him the Holy Spirit, and anointed him 2 Corinthians 1:21-22; and he states, therefore, that the true reason why he had not come to them was, that he wished to spare them 2 Corinthians 1:23-24; he was willing to remain away from them until they should have time to correct the evils which existed in their church, and prevent the necessity of severe discipline when he should come.

Paul an apostle ... - ; see the Romans 1:1 note, and 1 Corinthians 1:1 note.

By the will of God - Through, or agreeably to the will of God; note, 1 Corinthians 1:1.

And Timothy our brother - Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the First Epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this, see the note on 1 Corinthians 1:1. The name of Timothy is associated with his in the Epistles to the Philippians and Colossians. From the former Epistle to the 1 Corinthians 1 1 Corinthians 16:10, we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus Acts 19:21-22, intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason why Paul joined Timothy with him in writing this Epistle may have been the following:

(1) Timothy had been recently with them, and they had become acquainted with him, and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them; compare note, 1 Corinthians 1:1.

(2) Paul may have wished to give as much influence as possible to Timothy. he designed that he should be his fellow-laborer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was entrusted.

(3) the influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him; see 2 Corinthians 1:13-16.

Unto the church of God ... - see the note, 1 Corinthians 1:2.

With all the saints which are in all Achaia - Achaia, in the largest sense, included the whole of Greece. Achaia proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labors of Paul or of others. From Romans 16:1, we know that there was a church at Cenchrea, the eastern port of Corinth, and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this Epistle should be circulated among them.

Grace be to you ... - This is the usual Christian salutation; see the Romans 1:7 note; 1 Corinthians 1:3 note.

Blessed be God - This is the commencement properly of the Epistle, and it is the language of a heart that is full of joy, and that bursts forth with gratitude in view of mercy. It may have been excited by the recollection that he had formerly written to them, and that during the interval which had elapsed between the time when the former Epistle was written and when this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this Epistle. It is remarked by Doddridge, that 11 out of the 13 epistles of Paul, begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favored with remarkable consolations, and it was not unnatural that he should allow himself to give expression to his joy and praise in view of all the mercies which God had conferred on him. This entire passage is one that is exceedingly valuable, as showing that there may be elevated joy in the midst of deep affliction, and as showing what is the reason why God visits his servants with trials. The phrase "blessed be God," is equivalent to "praised be God;" or is an expression of thanksgiving. It is the usual formula of praise (compare Ephesians 1:3); and shows his entire confidence in God, and his joy in him, and his gratitude for his mercies. it is one of innumerable instances which show that it is possible and proper to bless God in view of the trials with which he visits his people, and of the consolations which he causes to abound.

The Father of our Lord Jesus Christ - God is mentioned here in the relation of the "Father of the Lord Jesus," doubtless because it was through the Lord Jesus, and him alone, that He had imparted the consolation which he had experienced, 2 Corinthians 1:5. Paul knew no other God than the "Father of the Lord Jesus;" he knew no other source of consolation than the gospel; he knew of no way in which God imparted comfort except through his Son. That is genuine Christian consolation which acknowledges the Lord Jesus as the medium by whom it is imparted; that is proper thanksgiving to God which is offered through the Redeemer; that only is the proper acknowledgment of God which recognizes him as the "Father of the Lord Jesus."

The Father of mercies - This is a Hebrew mode of expression, where a noun performs the place of an adjective. and the phrase is synonymous nearly with "merciful Father." The expression has however somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews used the word "father" often to denote the author, or source of anything; and the idea in phraseology like this is, that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it; or was the source and fountain of it - sustaining a relation to all true consolation analogous to that which a father sustains to his offspring. God has the paternity of all true joy. It is one of his special and glorious attributes that he thus produces consolation and mercy.

And the God of all comfort - The source of all consolation. Paul delighted, as all should do, to trace all his comforts to God; and Paul, as all Christians have, had sufficient reason to regard God as the source of true consolation. There is no other real source of happiness but God; and he is able abundantly, and willing to impart consolation to his people.

Who comforteth us - Paul here doubtless refers primarily to himself and his fellow apostles as having been filled with comfort in their trials; to the support which the promises of God gave; to the influences of the Holy Spirit, the Comforter; and to the hopes of eternal life through the gospel of the Redeemer.

That we may be able to comfort ... - Paul does not say that this was the only design which God had in comforting them that they might be able to impart comfort to others; but he does say that this is an important and main purpose. It is an object which he seeks, that his people in their afflictions should be supported and comforted; and for this purpose he fills the hearts of his ministers with consolation; gives them personal experience of the sustaining power of graco in their trials; and enables them to speak of what they have felt in regard to the consolations of the gospel of the Lord Jesus.

By the comfort ... - By the same topics of consolation; by the same sources of joy which have sustained us. They would have experience; and by that experience they would be able to minister consolation to those who were in any manner afflicted. It is only by personal experience that we are able to impart consolation to others. Paul refers here undoubtedly to the consolations which are produced by the evidence of the pardon of sin, and of acceptance with God, and the hope of eternal life. These consolations abounded in him and his fellow apostles richly; and sustained by them he was able also to impart like consolation to others who were in similar circumstances of trial.

For as the sufferings of Christ abound in us - As we are called to experience the same sufferings which Christ endured; as we are called to suffer in his cause, and in the promotion of the same object. The sufferings which they endured were in the cause of Christ and his gospel; were endured in endeavoring to advance the same object which Christ sought to promote; and were substantially of the same nature. They arose from opposition, contempt, persecution, trial, and want, and were the same as the Lord Jesus was himself subjected to during the whole of his public life; compare Colossians 1:24. Thus, Peter says 1 Peter 4:13 of Christians that they were "partakers of Christ's sufferings."

So our consolation also aboundeth by Christ - By means of Christ, or through Christ, consolation is abundantly imparted to us. Paul regarded the Lord Jesus as the source of consolation, and felt that the comfort which he imparted, or which was imparted through him, was more than sufficient to overbalance all the trials which he endured in this cause. The comforts which he derived from Christ were those, doubtless, which arose from his presence, his supporting grace, from his love shed abroad in the heart; from the success which he gave to his gospel, and from the hope of reward which was held out to him by the Redeemer, as the result of all his sufferings. And it may he observed as an universal truth, that if we suffer in the cause of Christ, if we are persecuted, oppressed, and calumniated on his account, he will take care that cur hearts shall be filled with consolation.

And whether we be afflicted - If we are afflicted; or, our affliction is for this purpose. This verse is designed to show one of the reasons of the sufferings which the apostles had endured; and it is a happy specimen of Paul's skill in his epistles. He shows that all his trials were for their welfare and would turn to their benefit. He suffered that they might be comforted; he was afflicted for their advantage. This assurance would tend to conciliate their favor, and strengthen their affection for him, as it would show them that he was disinterested. We are under the deepest obligations of gratitude to one who suffers for us; and there is nothing that will bind us more tenderly to anyone than the fact that he has been subjected to great calamity and trial on our account. This is one of the reasons why the Christian feels so tenderly his obligation to the Lord Jesus Christ.

It is for your consolation and salvation - It will be useful for your consolation; or it is endured in order to secure your com fort, and promote your salvation. Paul had suffered in Ephesus, and it is to this that he here particularly refers. He does not mean to say that his sufferings there were particularly for the comfort of the Corinthians; but that they had been endured in the general purpose of promoting the salvation of people, and that they, together with others, would reap the benefit of his trials. He endured them in order to spread the true religion, and they would be benefitted by that, and be sides, he would be the better able by his trials to administer to them the true consolations of the gospel in their sufferings; and his example, and experience, and counsel, would enable them to bear up under their own trials in a proper manner.

Which is effectual ... - Margin, "wrought." The Greek word ἐνεργουμένης energoumenēs denotes here "efficacious, operating to, producing;" and the phrase denotes that their salvation would be effected, worked out, or secured by the patient endurance of such sufferings. Those sufferings were necessary; and a patient endurance of them would tend to promote their salvation. The doctrine that the patient endurance of affliction tends to promote salvation, is every where taught in the Bible; see the notes on Romans 5:3-5.

In the enduring - By your enduring; or by your patience in such sufferings. You are called to endure the same kind of sufferings; and patience in such trials will tend to promote your salvation.

Or whether we be comforted ... - One design of our being comforted is, that we may be able to impart consolation to you in the times of similar trial and calamity; see 2 Corinthians 1:4. The sentiment of the whole passage is, that their eternal welfare would be promoted by the example of the apostles in their trials, and by the consolations which they would be able to impart as the result of their afflictions.

And our hope of you is steadfast - We have a firm and unshaken hope in regard to you; we have a confident expectation that you will be saved. We believe that you will be enabled so to bear trial as to show that you are sustained by the Christian hope; and so as to advance your own piety, and confirm your prospect of heaven.

As ye are partakers of the sufferings - It is evident from this, that the Corinthians had been subjected to trials similar to those which the apostle had endured. It is not known to what afflictions they were then subjected; but it is not improbable that they were exposed to some kind of persecution and opposition. Such trials were common in all the early churches; and they served to unite all the friends of the Redeemer in common bonds, and to make them feel that they were one. They had united sorrows; and they had united joys; and they felt they were tending to the same heaven of glory. United sorrows and united consolations tend more than anything else to bind people together. We always have a "brotherly" feeling for one who suffers as we do; or who has the same kind of joy which we have.