2 Coríntios 1
Theophylact of Ohrid
2 Coríntios 1:1
Since the apostle, in his first epistle, sent Timothy to Corinth and then received him back again when he returned, he rightly joins his name to his own. Moreover, Timothy had shown the Corinthians proof of his virtue as well. Thus, the apostle mentions Timothy in the present epistle as a person already known to the Corinthians and who had corrected many things among them. Notice that sometimes he calls him a son: "as a son with a father," he says, "he served with me in the gospel" (Phil. 2:22), sometimes a fellow worker: "for he does the work of the Lord, as I also do" (1 Cor. 16:10), and now a brother, presenting him as worthy of respect in every regard. Again he unites them, having said "church"; for those who are in division do not constitute a church. He mentions all those living in Achaia, showing preference to the Corinthians by greeting everyone through the epistle addressed to them, and at the same time calling the whole people to concord. Moreover, since they were all wavering, he offers them a common remedy; he does the same thing in the epistles to the Galatians and to the Hebrews. And by calling them saints, he shows that if anyone is impure, he is unworthy of this greeting and designation. — Commentary on 2 Corinthians
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And now he employs the customary greeting, about which has been spoken in other places. — Commentary on 2 Corinthians
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In the first epistle he promised to come to them, but since he did not come, he supposed that he had greatly grieved them with the thought that he had preferred others over them. So, wishing to justify himself and show that many temptations that had befallen him had delayed him, he offers a fine explanation in his defense. I give thanks, he says, to God who saved me from dangers; through this thanksgiving he hints that there were certain great obstacles holding him back, for deliverance from which he also gives thanks. Place a punctuation mark after the word "God," then begin: "and Father of the Lord." But if you understand this jointly—God and Father of the Lord—there will be nothing novel in it, for He is of one and the same Christ: by His humanity, God, and by His divinity, Father. That is, He showed such great mercies that He brought us out from the very gates of death and deemed us worthy of every consolation in afflictions. It was the custom of the saints to name God according to the benefits received from Him. Thus, on the occasion of victory in war, David says: "I will love You, O Lord, my strength" (Ps. 18:1), and again: "The Lord is the strength of my life" (Ps. 27:1); on the occasion of deliverance from the darkening and eclipsing of the mind and from grief: "The Lord is my light" (Ps. 27:1). So now Paul calls God the Father of mercies and the God of consolation as a result of what happened to him. Notice his humility: having received deliverance from trials for the sake of the Gospel, he does not say that the deliverance was according to merit, but according to the mercies of God. — Commentary on 2 Corinthians
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He did not say: the one who never ceases to afflict us, but — the one who comforts us in the time of sorrows; for if He permits us to be afflicted, it is so that through patience we might acquire a reward; but when He sees that we are growing faint, He comforts us; and this He does always. Therefore he did not say that He once comforted, but "who comforts," that is, always; and not in this or that sorrow, but "in all." Not because, he says, God comforts us because we are worthy of comfort, but so that by the pattern of the comfort I have experienced, I might also comfort others who are in temptations. Therefore you too, seeing me so comforted, do not lose heart while remaining in afflictions. Through this he also points to the work of the apostles, that they were appointed to encourage and inspire others, and not like the false apostles, who, living in luxury and sitting at home, neglect those in need of comfort and encouragement. — Commentary on 2 Corinthians
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Let no one lose heart, he says, who hears of afflictions and sufferings, for to the degree that they multiply, consolations also increase. He did not simply say "sufferings" either, but "of Christ," so as to encourage the Corinthians by this as well. The sufferings of Christ are those which we endure and through which we become partakers with Him in sufferings. Therefore, let this very thing be the greatest consolation for you: that you bear the sufferings of Christ, and not only His, but even greater ones. For he says, "the sufferings of Christ abound in us" — that is, we suffer more than Christ Himself suffered. Sensing, however, how great a thing he has said, he softens this very point by saying, "through Christ our consolation also abounds," for he attributes everything to Him. And he did not say that consolation is equal to the afflictions, but that it "abounds" — far exceeding the afflictions. — Commentary on 2 Corinthians
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You, he says, should not be troubled by the fact that I endure afflictions, because we undergo afflictions for your salvation and consolation. We could have lived our lives in safety if we had not preached; but now, since we preach in order to save you and comfort your souls through the preaching and the blessings that come from it, we undergo afflictions. Thus, we endure afflictions for your salvation, but you should not be troubled. This salvation is accomplished, he says, not only through our endurance, but also through yours; that is, I alone do not effect your salvation, but you yourselves do as well. For just as I, in preaching, endure afflictions, so you also, in receiving the preaching, endure the very same sufferings that I endure. He testifies before them of their great virtue in that they received the preaching with trials. — Commentary on 2 Corinthians
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That is, we are firmly confident in you that you will not fall away in temptations, and therefore all the more do not be troubled seeing that we suffer. Since he said above: we endure afflictions for you, then, lest what was said seem unbearable, he now says: we are also comforted for you, that is, our comfort becomes your consolation. For if we receive even a small encouragement, this too is sufficient for your comfort, because you become partakers of our joy. Since you, he says, when we are persecuted, grieve as though you yourselves were suffering this, we know that when we are comforted, you consider yourselves to have received comfort. — Commentary on 2 Corinthians
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Since he mentioned affliction indefinitely, he now explains what exactly the affliction was. Through this he also shows his love for them, for it is characteristic of love to reveal to others what has happened. At the same time he also presents an explanation for his delay. In Asia, he says, an affliction befell him, about which he also speaks in the first epistle: "for a great and effective door has opened to me, and there are many adversaries" (1 Cor. 16:9). It would seem that he says one and the same thing when he uses the expressions "exceedingly" and "beyond our strength," but in reality they are not the same. He says the following: the trial was excessive, that is, great; then, since a trial, even being severe, can be courageously endured by one who has the strength to endure it, he says that it was not only great but also exceeded our strength, that is, both great and unbearable, such that we despaired even of life, that is, we no longer hoped even to remain alive. David calls such a state the chains of hell, the pangs of death, because they give birth to death, and the snare of death (Ps. 18:4–6). — Commentary on 2 Corinthians
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We had the sentence, the verdict, the answer that the circumstances gave, even though they had not yet uttered a voice, that is, before we even thought about it, the expectation of death presented itself and the verdict that the circumstances pronounced, but in reality this did not come to pass. For what reason, he says, was this? So that we might learn not to place hope in ourselves, but only in God. However, Paul says this not because he himself now needed this instruction (for who believed more firmly that one must hope only in God?), but under the guise of speaking about himself he instructs others, and at the same time teaches humility. — Commentary on 2 Corinthians
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Again he reminds them of the preaching about the resurrection, of which he spoke so much in the first epistle, and which he confirms even more by the present circumstances; therefore he also added: "Who delivered us from so great a death." He did not say: from danger, but "from death." Although the resurrection is a future and unknown matter, he shows that it also happens daily. For when God delivers a person who has drawn near to the very gates of Hades, He shows nothing other than a resurrection; and that is why we are accustomed to say about such a condition of a person: we have seen a resurrection of the dead. From this we learn that our life must constantly be spent in struggle; for when he says "will deliver," he foretells a storm of many temptations. — Commentary on 2 Corinthians
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Since the words "that we should not trust in ourselves" could seem to some as a general accusation concerning them, he softens what was said and asks for their prayers as a great intercession. From this we also learn humility, because Paul needed the prayers of the Corinthians, and we recognize the power of prayer itself, for the prayer of the Church, offered as it should be, can do much, so that even Paul had need of it. God delivered us, he says, and will deliver us through your prayers, "that for the gift bestowed upon us by the intercession of many," that is, so that for the grace that was in me through your prayers, many persons among you might give thanks. For my salvation, which came about through your prayers, He granted to all of you, so that many persons might give thanks to Him on our behalf. From this we also learn not only to pray for one another, but also to give thanks for one another. Notice how at the beginning he says that he was saved by the compassions of God, but now he attributes his salvation to their prayers, for with the mercies of God we must also unite our own mercies. And here Paul did not attribute all of the benefit to the Corinthians, lest he lead them to pride, but neither did he entirely exclude them from it, lest he make them negligent. God, he says, will deliver us "with the help of your prayer as well," that is, with your cooperation. — Commentary on 2 Corinthians
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Here is what, he says, serves as a source of consolation for us: our conscience, testifying to us that we are persecuted and pursued not because we have been convicted of wicked deeds, but for virtue and for the salvation of many. So then, the first consolation proceeded from God, while this one, he says, proceeds from the purity of my conscience, and for this reason he also calls it a boast, showing thereby the great power of conviction that he had in a pure conscience. What, he says, does our conscience testify to us? And why do we boast? We conducted ourselves in "simplicity," that is, in guilelessness of heart, and in "sincerity" and openness of mind, having nothing that needed to be hidden, nothing shameful: this is what God accepts. He said this with the crafty false apostles in mind. That is, without refined words and intricately woven sentiments. For the wisdom of the flesh is such that they are puffed up by it, but he rejects and despises it. That is, according to the God-given wisdom, the signs and miracles that occurred by the grace of God. And the greatest consolation is when someone has within himself the testimony that he does everything not by human strength, but by the grace of God. And they lived this way not only in Corinth, but in the whole world. In what way? For the apostle preached the Gospel to them not only with signs, but also without any recompense on their part. Notice how he attributes his own actions to the grace of God. — Commentary on 2 Corinthians
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Since the apostle seemed to have said much about himself, lest anyone say this is self-praise, he says: we write to you what you read in the present epistle and what you already know even without this. For the knowledge you previously received about me does not contradict my epistles. Some, however, understood this as follows: we write to you what you read, that is, what you recall; for reading is recollection, or higher knowledge. And why, he says, do I speak of what you remember, of what you know belongs to us and needs no reminder, as something already known? — Commentary on 2 Corinthians
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He places everything upon God. I hope, he says, in God that you know us to be such as our epistles and our past life show us to be. "As also you have acknowledged us in part," that is, you know from experience, because we have already in part presented to you certain proofs of a virtuous life. He said this out of modesty. What then will you know? That your boast, that is, that I am such that I can give you reason to boast of me, that you have such a teacher who teaches nothing human, nothing harmful, nothing deceitful. Then, lest it seem that he says this about himself out of boasting, he makes the boast mutual and says: and you will be my boast; for I will boast that I had such disciples, not wavering, not yielding to the seductions of the false apostles. When will we boast of one another? Both now, but especially on that day. For even now many see the slanders and reproaches that we endure, and perhaps even slander us, but then, when everything will be revealed, it will be manifest concerning me that I am not such as the calumny of the false apostles represents me to be, and you likewise will be our boast, because you did not join the deceivers. — Commentary on 2 Corinthians
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With what confidence? With the fact that I am not conscious of anything bad in myself, that I am your boast, that I conducted myself not in fleshly wisdom but in the grace of God, and that, finally, you are witnesses of all this for me. That is why I intended "to come to you." That is, a double joy: one from the first epistle, and another from my presence. — Commentary on 2 Corinthians
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In the first epistle he said: "I will come to you when I pass through Macedonia" (1 Cor. 16:5), but here he says: "I intended to come to you earlier." What then? Does he contradict himself? No. For although I wrote otherwise, he says, I nevertheless strove and desired to come to you before I would see Macedonia. So far was I from being negligent in coming to you and delaying the fulfillment of my promise, that I even desired to come earlier. In the first epistle he said indefinitely: "that you may send me on my way, wherever I go" (1 Cor. 16:6), fearing that, having said he would go to Judea, and then, being compelled by the Spirit to go to another place, he might appear to be a liar. But now, when he did not manage to come to them, he boldly says that he wanted them to send him on his way to Judea; but it was God's will that I not come to you at all and not be sent on my way by you to Judea. Listen to what follows. — Commentary on 2 Corinthians
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Here he more clearly defends himself regarding the delay, saying that he wished to come to them, but why did he not come? Is it because I am fickle and inconstant, deciding now one way, now another? No. Or do I desire according to the flesh, that is, in a human manner, and am guided by my own will, so that whatever I decide myself, I carry out, whether it be yes or no? Not at all. But I am under the direction of the Spirit and do not have the authority to go where I wish, but where He commands. Therefore, with me "yes" often does not remain "yes," for this is not pleasing to the Spirit, and "no" does not remain "no," for what I deny, the Spirit commands. Observe the wisdom: how that which the slanderers made a pretext for reproach — namely, that he did not come although he had promised — he turns into praise, saying that he does not have authority over himself, but the Spirit leads him wherever it is pleasing to Him. What then? Did he make the promise without the assistance of the Spirit, but out of ignorance of the future? Out of ignorance, for he did not know all things. Thus he also prayed sometimes for what was unprofitable, for example, for the removal of temptations (2 Cor. 12:7–9). And in the Acts there is an example that this was beneficial, so that people would not regard the apostles as gods, as happened with the Lycaonians (Acts 14:11). — Commentary on 2 Corinthians
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He refutes an objection that arises. Someone could quite rightly say: if what you say is unreliable, and you often say "yes" but it turns out to be "no," then we fear that your teaching and your preaching may be the same — "yes" and "no," that is, inconstant and unreliable. In refutation of this objection, he says that the promise to come to them was his own affair, and therefore it was not fulfilled; but as for the preaching, it is the work of God, and what is from God is inaccessible to falsehood. Therefore he also said: "God is faithful," that is, true, and since He is true, His word to you, preached by us, is neither inconstant nor unreliable, sometimes "yes" and sometimes "no." — Commentary on 2 Corinthians
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Finally he says what word was not "yes" and "no." He Whom we preached to you was not "yes" and "no," that is, one thing was not preached now and another thing now, but it was "yes," that is, what was preached was firm and without wavering. He also lists many of those who preached, presenting their testimony as worthy of belief and at the same time teaching humility, for he presents his disciples as co-teachers. — Commentary on 2 Corinthians
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In the preaching there are many promises: the resurrection of the dead, adoption, and in general the hope of the age to come. So then, he says that not only is the preaching always perfectly the same and proclaimed with unchangeableness, but so also are the promises contained in it, for they are God's. And what God has promised is in Him "yes" and in Him "amen," that is, it is unchangeable, for it is fulfilled not in any man but in God Himself, which is why it is also unchangeable. Moreover, they serve for His glory, and certainly, if for nothing else, then for His own glory God will fulfill His promises. How then will He fulfill them? "Through us," that is, through His benefactions toward us. For we who receive the promises give Him occasion to fulfill these promises. And if the promises of God are faithful, then all the more faithful is God Himself, and the word concerning Him is firm. The words "through us" can also be understood in another way, that is, to the glory of God offered up to Him through us, for He is glorified through us. — Commentary on 2 Corinthians
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Having said above that God will fulfill His promises, he now confirms this. That you and I, your teacher, stand firm in faith in Christ, he says, was given by God, Who also anointed us and sealed us, that is, made us prophets, kings, and priests. For such is every baptized person: he is a prophet, as one who sees what eye has not seen and ear has not heard; he is a priest, as one who must offer himself as a living sacrifice, holy and acceptable to God; he is a king, as a son of God the King and an heir of the coming Kingdom, and as one who even now reigns over improper thoughts and is set above the whole world. Just as in ancient times priests and kings were anointed with oil, so now we have been anointed with the Spirit, when God gave the pledge of the Spirit in our hearts. And if He gave a pledge, then He will certainly give everything. By "pledge" he means the gifts of the Spirit bestowed now; for we know in part and prophesy in part, but we shall receive what is perfect then, when Christ appears in His glory. Therefore, do not think that we make promises only so as not to appear liars. For it is not we who establish you, but God both promises and establishes both me and you; for He Himself will fulfill everything. Therefore understand also that God, Who does this and that, will Himself fulfill His promises. — Commentary on 2 Corinthians
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Above he said that he did not come to them because he did not have authority over himself and was not permitted by the Spirit. How then does he now say that he did not come in order to spare them? Because either this very thing happened by the will of the Spirit, that is, the Spirit suggested to him the thought of not going in order to spare them, or — at first the Spirit forbade him, and then he himself, having reasoned that this was better, remained. Note the wisdom of the apostle. While they were saying: you did not come because, it seems, you have come to hate us, he asserts the opposite: I did not come because I am sparing you. He says this because some among them were those who had sinned and not repented, whom he would have punished if, upon arriving, he had found them uncorrected. Therefore, he remained so as to come only when they had corrected themselves, and not have cause for punishment. — Commentary on 2 Corinthians
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Since what was said smacked of authority (for he who has the power to punish others can also spare them), he softens the harshness of his speech: I did not say that I am sparing you, he says, because I wished to lord it over your faith, for faith is a matter of free will and no one is compelled to believe against their will; but rather, considering your joy as my own joy, I did not come so as not to plunge you into sorrow and not to be grieved myself. For I do everything for your joy, and I stayed away so that by threat alone I might correct the sinners and cause you no grief whatsoever. He converses with them gently, since in the first epistle he had already struck them sufficiently. His words mean the following: as far as the faith is concerned, you stand firm in it, and I had no reason to complain about you, but in other matters you wavered, and if you had not corrected yourselves and I had risen against you, I would have both grieved you and caused grief to myself. — Commentary on 2 Corinthians