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Inscription and greeting (1–2). Introduction (3–11). Explanation of the reason why Ap. did not fulfill his promise to arrive in Corinth (12–24). 2Cor.1:1. Paul, by the will of God an Apostle of Jesus Christ, and Timothy brother, of the church of God located in Corinth, with all the saints throughout Achaia: 2Cor.1:2. Grace and peace to you from God our Father and the Lord Jesus Christ. The inscription and greeting of the message is similar to the inscription and greeting of the first last. to Corinth. Instead of Sosthenes, Timothy, who recently visited Corinth (1 Cor 4:17, 16:10), greets the Corinthians. - “With all the saints throughout Achaia,” that is, with Christians who lived in Hellas and Peloponnese (southern Greece), who saw in the Corinthian Church the center of the religious life of southern Greek Christianity. - “Grace”. For an explanation, see the explanation. on the last to Rom 1:7. 2 Corinthians 1:3–11. Here is the introduction to the message... Ap. thanks God for sending him and his companions consolation in sorrows, because this consolation gives them the opportunity to turn with consolations to other Christians who are also undergoing sorrows. From the sorrows that befell him and his colleagues, Ap. dwells here on the danger to which they were recently exposed in Ephesus and from which God delivered them in part through the prayers of the Corinthian Christians. 2Cor.1:3. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, "God and Father of our Lord I. Christ". The first expression – “God” – defines Christ’s relationship to God by His humanity, and the second – “Father” – by Divinity (Theophylact Bolg.). - “Father of mercies” or, in other words, the source of mercies (cf. Rom 12:1). - “God of all comfort.” That's what Ap calls it here. God because he further intends to say that God sent him consolation in grief. 2Cor.1:4. comforting us in all our sorrow, so that we too can comfort those who are in any sorrow with the consolation with which God comforts us! Us. Ap. here he means Timofey and, perhaps, his employees. - “Comforting”, i.e. not once or twice, but constantly sending us consolation (Zlat.). - “In all our sorrow” - more precisely: “in all our sorrow.” All the suffering of Ap. are considered here as one whole. - “So that we too can console.” Anyone who has experienced something himself can understand what other people have experienced. - “Those who are in all sorrow,” that is, depressed by all sorrow, overwhelmed by adversity on all sides. - “The consolation that ...”, that is, reporting those unexpected mercies that Ap received. and his companions are from God. 2Cor.1:5. For as the sufferings of Christ increase in us, our consolation also increases through Christ. Is it true, however, that the Apostle and his companions receive consolation from God? Yes, this is absolutely true, and this consolation becomes more abundant as the suffering of the Apostle and his companions increases. - “The Sufferings of Christ”. This is not suffering for Christ or for the sake of Christ, but the suffering of Christ that everyone who suffers for the Gospel endures, or such as Christ Himself experienced when preaching His Gospel (cf. Matt. 20:22; Phil. 3:10; Col. 1:24). Some of the ancient church interpreters (Zlat., Theophylact, etc.) see here the suffering that Christ Himself endures in His members, that is, believers. But the thought of Christ’s continued suffering now contradicts the idea of ​​His glorification. 2Cor.1:6. Do we grieve, we grieve for your consolation and salvation, which is accomplished by enduring the same suffering that we endure. 2Cor.1:7. And our hope for you is firm. Are we comforted, are we comforted for your consolation and salvation, knowing that you participate both in our suffering and in our consolation. According to a more authentic reading, this passage should look like this: “if we grieve, it is because of your consolation and salvation; if we are comforted, it is because of your consolation, which is effective in patiently enduring the same sufferings that we experience, and our hope for you is firm, knowing that you participate both in our sufferings and in the consolation.” This reading is accepted by both Tischendorf (VIII ed.) and Westcott-Gort. - Because of “your consolation”. The suffering that the Apostles endure serves to console and strengthen the believers. But how? When believers are also exposed to suffering, the Apostles, who have already experienced suffering, can console and encourage them. - Because of your consolation, which is effective... that is, to give you consolation, which shows its effect or influence in patiently enduring suffering... The same suffering. Ap. refers to the possibility of such suffering for the Corinthians in the future, as the following expression shows: “our hope for you is sure.” - “Knowing...”, i.e., as we know. - “You participate in our suffering.” The Christian takes part in the sufferings and consolations that fell to the lot of the Apostles. He not only sympathizes with the joy and sorrow of the Apostles, but he himself experiences both. 2Cor.1:8. For we do not want to leave you, brethren, ignorant of our sorrow that happened to us in Asia, because we were burdened excessively and beyond our strength, so that we did not hope to survive. Ap. reports here that the misfortune that happened to him in the province of Asia, and known to the Corinthians, probably from the stories of Titus, was extraordinary and threatened the life of the Apostles. We do not know what event the Apostle has in mind here - only this was not the indignation of Demetrius (Acts 19:23 et seq.), since with this indignation the Apostle himself. was not in danger (Acts 19:30). 2 Corinthians 1:9. But within themselves they had a sentence of death, in order to rely not on themselves, but on God, who raises the dead, “They had a sentence within themselves,” that is, they were clearly aware of the hopelessness of their situation. - “Resurrection of the Dead”. If, thought Ap., God can raise the dead, then even more so He can preserve life alive. 2 Corinthians 1:10. Who delivered us from such imminent death, and who delivers us, and in whom we hope that he will also deliver us, This faith in God resulted in the salvation of Paul and Timothy. - “Delivers.” Consequently, Paul and Timothy continue to be exposed to the same dangers in Macedonia as they were in Asia. 2Cor.1:11. with the assistance of your prayer for us, so that for what was given to us, through the intercession of many, many would give thanks for us. The idea of ​​the benefits of the intercessory prayer of believers for their brothers is carried out by Ap. Paul and in other places (Rom. 1:9 et seq.; Phil. 1:3 et seq.). - “With the assistance.” The prayer of the believers contributed to the success of the prayer of Paul and Timothy. - “So that for what has been given to us.” Thanks for the salvation of Paul and Timothy should be offered to God not only on their own behalf, but on behalf of many, because many interceded for this salvation. 2 Corinthians 1:12–24. Starting his self-justification, Ap. First of all, he says that he has always been a sincere man and now writes to the Corinthians without any ulterior motive. He then speaks in particular detail regarding the change in the plan of his journey. If he did not come to Corinth before visiting Macedonia - as was promised to the Corinthians - he did so not out of frivolity or in view of any personal gain, but out of love for the Corinthians, in order to give them time to correct themselves from some shortcomings and so as not to be forced to judge the criminals against church discipline himself. 2Cor.1:12. For this praise of ours is evidence of our conscience that in simplicity and godly sincerity, not by carnal wisdom, but by the grace of God, we lived in the world, especially among you. "For". Ap. here he expresses the basis of his confidence that the Corinthians prayed to God for him. He truly deserves such love from them. If he praises himself (in v. 11), then this only testifies to the fact that he always acted (with Timothy) openly (in simplicity) 1 . - “In God-pleasing sincerity” - more correctly: in Divine sincerity, which was given to him by God (cf. the expression: the truth of God in Romans 1:17). - “Not according to carnal wisdom.” – This is wisdom determined by the sinful lusts of the flesh (cf. 1 Cor 1:26). - “In the world”, i.e. in a vast area where different pagan peoples lived, whom Ap. was called to be an educator. 2 Corinthians 1:13. And we write to you nothing other than what you read or understand, and what I hope you will fully understand, 2Cor.1:14. since you have already partially understood that we will be your praise, and you will be ours, on the day of our Lord Jesus Christ. There were, obviously, people in Corinth who reproached the Apostle for the falsehood that he allegedly allowed in his epistles. Ap. argues that this accusation is completely unfounded. Everything in the message must be understood, as it is said, in the most ordinary and natural meaning. - “As I hope.” Ap is here for the first time. speaks personally from himself, because he expresses his personal, subjective state. - “So what, I hope.” This phrase, as well as the opening phrase of the 14th Art. must be put in connection with each other. It is better to translate them as follows: “and I hope that you will fully understand, as you have already partially understood, that we serve through your praise.” - “Until the end,” that is, until the second coming of Christ. Ap. in the last to the Romans says that at this coming all the secrets of the disposition of human hearts will be revealed (Rom. 2:16). But the Corinthians will probably, even before this deadline, be able to understand the true disposition of the Apostle's heart and its meaning for them. On the day of the Last Judgment of Christ, the Apostles will be proud of their Corinthian disciples, and these will be proud of their teachers, the Apostles. 2Cor.1:15. And in this confidence I intended to come to you earlier, so that you might receive grace a second time, 2 Corinthians 1:16. and through you to pass to Macedonia, and from Macedonia to come to you again; and you would take me to Judea. Ap. just said that he strongly hopes for an internal connection connecting him with the Corinthians (v. 14). In view of this confidence, he wanted to come to them earlier than he promised - his heart was drawn to this - in order to communicate to the Corinthians at this second coming the second grace or to enlighten them again with the grace that he, as an Apostle, was the bearer of (cf. Rom 1:11) and which they were awarded during his first stay in Corinth. He even wanted to visit them again when returning from Macedonia. 2 Corinthians 1:17. Having such an intention, did I act frivolously? Or, what I undertake, do I undertake according to the flesh, so that with me it is sometimes “yes, yes”, sometimes “no, no?” Ap., having decided to visit Corinth earlier than the time appointed by himself, did not act like a frivolous person, whose language at the same time is “yes, yes” (yes, yes - a strong affirmation) and “no, no” (no, no - a strong negation). - “According to the flesh,” that is, guided by frivolous motives. 2 Corinthians 1:18. God is faithful that our word to you was not either “yes” or “no.” On the contrary, the speech and mainly the sermon of Paul and Timothy were always the same, did not change in appearance, and this proved that God is faithful to His words and promises (In Russian: “God is faithful...” should be understood as an oath, but this expression has no such meaning anywhere). 2 Corinthians 1:19. For the Son of God, Jesus Christ, preached among you by us, by me and Silvanus and Timothy, was not “yes” and “no”; but in Him there was "yes" - 2Cor.1:20. For all the promises of God are in Him “Yes” and in Him “Amen” to the glory of God through us. "For". Ap. I just said that his sermon generally had a very definite content. Now he proves this idea by referring to the fact that, in particular, everything announced in Corinth by him and his companions - Silas and Timothy (cf. Acts XVIII: 5) about Christ, the Son of God, was also definite and did not change depending on the circumstances (Zlat., Theodorit, Theophylact). - “There was a “yes” in Him, that is, we portrayed Christ to you as always faithful to His words and promises. - “In Him is Yes, and in Him is Amen.” The first expression denotes the cause, the second – the effect (from Greek the second expression should be more correctly translated as follows: “therefore (διό) and through Him, Amen”). The expression “yes” (τό ναι) denotes objective certainty, and “amen” denotes subjective certainty, acceptance on faith. Ap. thus, as it were, he says: “for so many of the promises of God (in the Old Testament) in Him (in Christ) become, as it were, reality - yes (that is, in Christ an objective guarantee is given that they will certainly be fulfilled); therefore (again through Christ) we say Amen, i.e. through Christ we strengthen our inner confidence in the fulfillment of these promises.” - “Through us,” i.e., through our labors. 2Cor.1:21. He who confirms you and me in Christ and anoints us is God, 2 Corinthians 1:22. Who sealed us and gave the pledge of the Spirit into our hearts. Ap. however, he does not want to attribute the confirmation of Christians in the faith to his personal efforts. He knows well that Christians, like the Apostles themselves, are confirmed in faith in Christ by God Himself. - “He who anointed us.” Ap. here he means his calling (cf. Luke 4:18) to the ministry of a preacher, which is why he speaks only about himself and his companions, and not about all Christians (the expression: with you is omitted here). - “And captured us.” How this imprinting took place - Ap. explains in the following expression: “gave the pledge of the Spirit.” The expression “pledge” (άρραβών) serves as a designation for bail. Why does the Holy Spirit, received by believers, serve as a guarantee - Ap. does not speak, but his thought in this regard is clear. The Holy Spirit dwelling in the hearts of believers is a guarantee that they will receive messianic salvation in the future (cf. 2 Cor. 5:5; Eph I:14) 2. 2 Corinthians 1:23. I call upon God to be a witness against my soul, that, sparing you, I have not hitherto come to Corinth, Having acquitted himself of the charge of frivolity, Ap. now indicates the reason why he did not visit Corinth. Ap. swears by God - as a witness of what was happening in the soul of the Apostle - that only pity for the Corinthians (cf. 1 Cor 4:21 - “to come to you with a rod”?) prevented him from appearing in Corinth. – “Until now” is more correct: he didn’t come again (οΰχέτι), he didn’t come the second time. 2Cor.1:24. not because we take power over your faith; but we make you happy: for by faith you are strong. If Ap. said that he did not want to come to Corinth out of mercy for the Corinthians, then by this he did not at all want to say that he was given any despotic right over the faith of the Corinthians. He only wants to arouse this faith with reproaches and praises. He, on the contrary, wants to be a participant in their joy, and this joy would have been hindered by his premature arrival in Corinth, when the Corinthians had not yet corrected their shortcomings. And in general regarding the faith of the Corinthians Ap. had nothing to say to the Corinthians - they are firm in the faith, although they have shortcomings in other respects (Theophilus.). - It is clear from here that the accusation was brought against the Apostle that he had a completely negative attitude towards the very faith of the Corinthians, without attaching any importance to it, which, of course, the Corinthians were offended to assume. It is better to translate the beginning of the verse as follows: this praise (which we expressed to ourselves) is evidence of our conscience. The expression έστι το μαρτύρι, ον is a predicate. Maybe Ap. speaks here about the gift of the Holy Spirit in the sacrament of baptism, which he could also call sealing in that sense. that the name of Jesus Christ was invoked over the person being baptized, and this name was, as it were, a seal testifying to the person’s belonging to Christ. You might be interested in: