Albert Barnes Commentary 2 Corinthians 1

The Second Epistle

of

PAUL THE APOSTLE TO THE CORINTHIANS

INTRODUCTION

I. 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 Paul had in view in writing to them at first have been fully stated. To fully understand the design of this epistle, those facts should be remembered distinctly; and the reader is referred to the statement made there as essential for 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 that existed in the church at Corinth. This he had done with great fidelity. He had not only answered the inquiries they proposed to him, but he had also gone with great detail into an examination of the gross disorders about which he had learned from 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 concern regarding the reception of that letter and 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 how his epistle had been received.

He then proposed to go to Macedonia, and from that place to go again to Corinth (1 Corinthians 16:5–7), but he was evidently eager to learn how his first epistle had been received, and what its effect was, 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 also appear that he sent Titus to the church there to observe the effect his epistle would produce, and to return and report to him (2 Corinthians 2:13; 2 Corinthians 7:6–16). Evidently, Paul felt much concern on the subject, and how 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 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 how his first epistle had been received.

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 Corinthians 7:5–6) and learned from him that his first epistle had accomplished all that he had desired (2 Corinthians 7:7–16).

The act of discipline he had directed had been performed; the abuses had been largely corrected; and the Corinthians had been brought to a state of true repentance for their former irregularities and disorders. Paul’s heart was greatly comforted by this intelligence and by the signal success that had attended this effort to produce reform. In this state of mind, he wrote this second letter to them.

Titus had spent some time in Corinth. He had had an opportunity to learn the views of the parties and to ascertain the true condition of the church. This epistle is designed to meet some of the prevailing views of the party that was opposed to him there and to refute some of the prevailing slanders regarding himself. The epistle, therefore, is occupied to a considerable extent in refuting the slanders that had been heaped upon him and in vindicating his own character.

This letter he also sent by Titus, by whom the former had been sent; and he designed, doubtless, that the presence of Titus should aid in accomplishing the objects he had in view in the epistle (2 Corinthians 8:17–18).

II.—THE SUBJECTS DISCUSSED IN THIS EPISTLE

It has been generally admitted that this epistle is written without much definite arrangement or plan. It treats a variety of topics mainly as they occurred to the mind of the apostle at the time, and perhaps without his having formed any definite arrangement before he commenced writing it.

These subjects are all important, are all treated in Paul’s usual manner, and are all useful and interesting to the church at large. However, we shall not find in this epistle the same systematic arrangement that is apparent in the Epistle to the Romans or that occurs in the First Epistle to the Corinthians. Some of the subjects it discusses are the following:

1. He mentions his own sufferings, and particularly his recent trials in Asia. For deliverance from these trials, he expresses his gratitude to God and states that the design for which God called him to endure such trials was so 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 his enemies had brought against him: that he was unstable and fickle-minded. He had promised to visit them and 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 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 this case at length and had directed that discipline should be exercised. He had felt deep concern regarding how his commands on that subject would be received and had judged it best not to visit them until he should be informed of how they had complied with his directions. Since they had obeyed him and had inflicted discipline on the man, he now exhorts them to forgive the unhappy man and to receive him again into their fellowship (2 Corinthians 2:1–11).

4. He mentions the deep concern he had on this subject and his disappointment when he came to Troas and did not meet Titus as he had expected, and had not been informed, as he hoped to have been, of how his former epistle had been received (2 Corinthians 2:12–17). In view of how 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 chapters 4 and 5, he states the principles by which he was motivated in the ministry. He and the other apostles were greatly afflicted and were subjected to great and unique trials, but they also had great and unique 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 men to be reconciled to God.

7. Having referred in chapter 5 to the nature and objects of the Christian ministry, he elaborates with great beauty on the disposition with which he and his brothers, 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 win their regard and to show his affection for them, he exhorts them (2 Corinthians 6:11–18) to avoid those connections that would injure their piety and that were inconsistent with the gospel 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 Titus had brought him in the news he gave of how Paul’s commands in the first epistle had been received, and of its happy effect on the minds of the Corinthians.

10. In chapters 8 and 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 chapter 10, he enters upon a vindication of himself and of his apostolic authority against the accusation of his enemies. He pursues the subject through chapter 11 by a comparison of himself with others, and in chapter 12 by an argument directly in favor of his apostolic authority from the favors God had bestowed on him and the evidence he had given of his having been commissioned by God. This subject he also pursues in various illustrations to the end of the epistle.

The objects of this epistle, therefore, and the subjects discussed, are various. They aim to show his deep interest in their welfare and to express his gratitude that his former letter had been so well received and had so effectually accomplished what he wished.

Furthermore, the epistle seeks to carry forward the work of reformation among them that had been so auspiciously commenced. It also aims to vindicate his authority as an apostle from the objections that, as he learned through Titus, they had continued to make.

Finally, it intends to secure the collection for the poor saints in Judea, on which his heart was so 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 way evils are to be corrected in a church.

In connection with the first epistle, it shows how offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be undertaken and pursued. Though these were local evils, great principles are involved here of use to the church in all ages. To these epistles the church must refer at all times, as an illustration of the proper way of administering discipline and of silencing the slanders of enemies.

III.—THE TIME AND PLACE THE EPISTLE WAS WRITTEN

It is evident that this epistle was written from Macedonia (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 there to Macedonia. There he met Titus and learned from him 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, completely to remove all the objections that had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter. This was a letter that we cannot doubt was as kindly received as the former, and that, like that one, accomplished the objects he had in view.

THE SECOND EPISTLE TO THE CORINTHIANS

This chapter 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 of Paul’s epistles and was at once an affectionate salutation, 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 he had experienced in his heavy trials, praises God for that consolation, and declares that the reason he was comforted was so that he might be better qualified to administer consolation to others in the same or similar circumstances (2 Corinthians 1:3–7).

3. He informs them of the heavy trials 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). In all this, he had endeavored to keep a good conscience and had the 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 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 pay 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, 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). His failure to do so, he explains, had not proceeded from either levity or falsehood (2 Corinthians 1:17).

They might have known this from the uniform doctrine 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 him the Holy Spirit and anointed him (2 Corinthians 1:21–22).

Therefore, he states that the true reason 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 that existed in their church and prevent the necessity of severe discipline when he should come.

Paul, an apostle (see notes on Romans 1:1 and 1 Corinthians 1:1).

By the will of God. Through, or agreeably to the will of God (see notes on 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 for this, see notes on 1 Corinthians 1:1.

The name of Timothy is associated with Paul’s in the epistles to the Philippians and Colossians. From the First Epistle to the Corinthians (1 Corinthians 16:10), we learn that Paul had sent Timothy to the church at Corinth, or that he expected Timothy would visit them. Paul had sent him into Macedonia with Erastus (Acts 19:21–22), intending to follow them himself 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. 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 to notes on 1 Corinthians 1:1).

2. Paul may have wished to give as much influence as possible to Timothy. He designed that Timothy should be his fellow laborer; and as Timothy was much younger than Paul, he doubtless expected that Timothy would survive him and would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority 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 regarding his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind. Timothy’s testimony might be important to prove that this was done from purely conscientious motives. Timothy was doubtless acquainted with the reasons, and his testimony might meet and rebut a part of the charges against Paul (see 2 Corinthians 1:13–16).

Unto the church of God, etc. See notes on 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 quite 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. 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, etc. This is the usual Christian salutation. See Barnes on Romans 1:7; see Barnes on 1 Corinthians 1:3.

Blessed be God. This is the beginning, 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 previously written to them, and that during the interval that had elapsed between the time when the former epistle was written and when this was written, 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 intervention, he begins this epistle. It is remarked by Doddridge, that eleven out of the thirteen 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 an 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 and shows his entire confidence in God, 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 function of an adjective, and the phrase is nearly synonymous with "merciful Father." The expression has, however, somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews often used the word father to denote the author or source of anything.

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 its source and fountain—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 peculiar 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 abundantly able, 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, etc. 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. For this purpose, he fills the hearts of his ministers with consolation, gives them personal experience of the sustaining power of grace in their trials, and enables them to speak of what they have felt regarding the consolations of the gospel of the Lord Jesus.

By the comfort, etc. 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 also able to impart like consolation to others who were in similar circumstances of trial.

For as the sufferings of Christ abound in us. This means we are called to experience the same sufferings Christ endured; we are called to suffer in His cause and in promoting the same objective. The sufferings they endured were in the cause of Christ and His gospel. They were endured while striving to advance the same objective Christ sought to promote and were substantially of the same nature. These sufferings arose from opposition, contempt, persecution, trial, and deprivation, and were the same as those the Lord Jesus Himself was subjected to during His entire public life. . Thus Peter says in 1 Peter 4:13 that Christians were partakers of Christ's sufferings.

So our consolation also abounds 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 He imparted, or which was imparted through Him, was more than sufficient to outweigh all the trials Paul endured in His cause. The comforts Paul derived from Christ were, undoubtedly, those that arose from His presence, His supporting grace, His love shed abroad in the heart, the success He gave to His gospel, and the hope of reward held out to Paul by the Redeemer as the result of all Paul's sufferings. And it may be observed as a universal truth, that if we suffer in the cause of Christ—if we are persecuted, oppressed, and slandered on His account—He will take care that our hearts will be filled with consolation.