2 Corinthians 1:1-20

1 Timothy is associated with Paul in this introduction, as Sosthenes is in the former epistle, yet it is evident that Paul himself wrote both epistles, for he continually refers to himself in them, and usually specifies who is meant when he changes the usual "I" to "we". Corinth was the chief city of Achaia, hence the whole province was interested in and influenced by its internal spiritual condition. The many specific references to the ecclesia in the city make it plain that it was for the saints in the province only in a secondary sense, much as we profit by it today.

3 The opening words strike the key note of the epistle. God is introduced as the Father of pity and consolation. It engages us with that strong undercurrent of feeling which stirred the heart of the apostle to its very depths. Here we see the precious fruit of the gospel abounding in the apostle's dealing with his erring children. Paul's previous epistle evidently had its desired effect, for he would not think of consoling them in their sins and schisms and departures from the truth.

5 Paul's afflictions were, in a very real sense, "the sufferings of Christ", for they came, not as the result of his misdeeds, but because he proclaimed Christ's evangel. Not long before he had been in danger of death at the hands of a mob in Ephesus. He was suffering from some physical ailment. He was in much suspense about the Corinthians and their reception of his previous epistle. When he finds that they, too, have suffered, though it be for their own wrong doing, he is swift to console them, and sees in his own afflictions the means used by God to prepare him for this ministry. All this should be an object lesson to us to show how sin and suffering is being used by God to bring our hearts into closer union with Himself and with one another. And affliction is the surest means of ridding us of confidence in ourselves and of placing our reliance in God. Suffering for Christ's sake is the highest honor which can be accorded to mortal man. Just as His sufferings are the basis of the glories that shall follow, so our sufferings for His sake are sure to yield an untold harvest of happiness and exultation when He appears.

9 It seems probable that Paul was doubly in danger of death in Ephesus. The "rescript" of death may refer to a dangerous illness, while the death of "such proportions" seems best suited to the violence of the Ephesian mob. It is most likely that, had he attempted to speak to them during the excitement, nothing would have prevented the unruly multitude from tearing him to pieces in their frenzy. Now that he had come through these dangers he desired the Corinthians to join him in thanksgiving.

12 The apostle seems to be meeting the opposition of his enemies here, who accused him of insincerity and dishonesty in dealing with the Corinthians. His reply is that his course may not appeal to fleshly wisdom, but it is in accord with grace-a quality of which they knew little.

13 Perhaps some suspected him of writing privately, to individuals, what he did not dare to put in his public epistles. This he denies, and registers his assurance that ultimately they would recognize him as one in whom they might well boast in that day when the hidden motives of the heart will be made manifest.

15 Paul ackowledges that he formerly intended to come to them first, on his way to Macedonia, as well as to return to them on his way to Judea. His enemies probably accused him of being vacillating, and of changing his plans for fear he would not be well received in Corinth. But Paul insists that his plans are always made subject to God's further leading. Men in the flesh may make their plans and strive to carry them through from headstrong pride, but not so the plans of God's servant. Later on he gives the true reason why he did not go direct to Corinth. Not fear for himself, but for them, postponed his visit to a later date.

20 God's promises are not like those of His servants, but are always confirmed in Christ. He is not only able to carry out His will, but His promises are made with a full knowledge of all conditions such as might arise to change the course of one of His servants. They are fallible, He is infallible.