Paul’s first letter to the Corinthians deals with problems among the brethren. At the writing of 2 Corinthians, Paul had not yet been to Corinth after the first epistle; however, it is apparent that he had gained information regarding the Corinthians’ response to the first epistle.
The apostle begins this second letter by letting the Corinthians know of the great suffering and comfort he and his fellow labourers in Christ were experiencing in Asia. Paul and the brethren’s suffering was not due to teaching the precepts of men but those of God.
They have dealt with the man who was guilty of immorality, and he has repented. And they have even done something about the collection for the poor saints in Judea, according to his instructions, so that the outlook seems altogether more hopeful.
It seems that only one problem remains, and that is, the lingering influence of certain people in the church who are critical of Paul himself and who are questioning his authority as an apostle of Christ.
The city of Corinth is located on an isthmus that connects southern Greece to the Peloponnese, Achaia, Acts 18:12. The connecting isthmus is five miles across. Sailors, coming from Athens or Asia Minor, often stopped in Corinth, walking the five miles rather than sailing around the Cape of Malea.
Sailing around was, to some extent, a treacherous trip due to the strong Mediterranean winds. Because of the geographic location of Corinth, it was perfect for trade and commerce. Ships, on their way westward, would stop here. Quick population and economic growth were the results.
The city of Corinth was a city of great wealth. Wealth and population explosion gave way to an entertainment industry. The Isthmian Games were a main source of entertainment for the Corinthians.
The games, similar in nature to the Olympic Games of neighbouring Olympia, occurred every other year. The apostle Paul referred to these games in 1 Corinthians 9:24-27.
A city with economic success, a vast population, and world-renowned Olympic-style games would naturally attract a variety of religious movements. Most cities of this day were devoted to a particular god or goddess. Ephesus was devoted to the goddess Diana. The principal deity worshipped in the city of Corinth was Venus, the goddess of love and licentiousness.
Just to the south of the city was a giant rock formation rising eighteen hundred feet above sea level known as the Acro-Corinth. A temple to Venus was erected on the northern side of this mountain. The temple employed one thousand female prostitutes for the worship of Venus.
The morality of Corinth was infamous. Every sin and vice known to mankind could be found there. It was a city with two seaports, one on either side of the narrow neck of land on which it was situated.
And because of this association with the sea and shipping and sailors, just like any major seaport today, it attracted a certain kind of women who were prepared to accommodate the seamen, and others, of course, who arrived at Corinth with money to spend after long periods at sea.
Drunkenness was commonplace, so that whenever a Corinthian was represented on the stage or in the theatre, it was as a drunkard. In fact, there was a well-known saying in those days which was used to describe a person living a wild, reckless life. ‘He lives as they live in Corinth’.
Barnes notes that many merchants lost everything they had in the city of Corinth, ‘worshipping Venus’. A common proverb of their day was: ‘It is not for everyone to go to Corinth.’ The city of Corinth reminds us of our modern-day Las Vegas, Nevada. It was the ‘sin city of their day.’
2 Corinthians is generally regarded as a difficult book to analyse, with the result that we search in vain in many commentaries for anything that resembles a clear outline!
One highly regarded scholar, Plumtre, says, ‘An analysis is not an easy matter,’ and that is certainly an understatement! Theologians are generally agreed that the form of the letter is ‘not as systematic or orderly as other letters’.
The reason for this is not hard to find. 2 Corinthians is the most personal letter written by Paul, which has been left to us, because in it he reveals his innermost feelings and emotions in a way found nowhere else in the New Testament.
2 Corinthians is not an analytical exposition of Christian doctrine, such as we have, for example, in the Roman letter, nor is it a letter of instruction sent to a problem-beset congregation by one who speaks with the assurance and authority of an inspired apostle. Instead, it is the outpouring of his heart, as he waits to learn how the Corinthians have reacted to his earlier letter.
This letter is remarkable, one might even say unique, in the New Testament, for the number of words it contains relating to the trials and hardships which Paul endured in the course of his ministry.
Words used which reflect the ‘Sufferings of Christ’. Suffering. Affliction. Anguish of heart. Tears. Pain. Sorrow. Perplexity. Persecution. Hardships. Calamities. Beatings. Imprisonments. Tumults. Labours. Hunger. Thirst. Nakedness. Sleepless nights. Fears within. Foes without. Fightings. Grief. Stonings. Shipwreck. Anxiety. Insults. Danger.
These are only some of the words Paul uses in this letter, as he opens his heart and reveals the different ways in which he has personally experienced the suffering in which he has received the ‘strengthening of the God of all strength.’
He uses at least thirty adjectives to describe suffering of every kind, mental, emotional, physical, and even spiritual, in other words, suffering involves the entire Man, body, soul and spirit. And over against them all, he sets the words ‘comfort’ and ‘comforted’, words which occur about thirteen times in his letter.
The letter may be summarised in three words.
It’s possible that Paul wrote the letter in the fall of 57 A.D., making it but a few months after writing 1 Corinthians.
There’s no debate about who wrote the letter because Paul himself tells us that he, along with Timothy, penned it, 2 Corinthians 1:1. The letter was written whilst Paul was still in Macedonia, probably written from Philippi, 2 Corinthians 9:2-4 / 2 Corinthians 11:9. When we compare 2 Corinthians 11:9 with Philippians 4:15-16, we see him anxiously awaiting the result of Titus with news from Corinth.
Some in Corinth had falsely laid claim to the office of apostle, 2 Corinthians 11:13. Paul, however, was a true apostle of Jesus Christ, Acts 9:15-16. He was handpicked ‘by the will of God,’ 2 Corinthians 1:1. Timothy is mentioned here and thereby apparently present with Paul in Macedonia at the time of this writing.
Paul first met Timothy on his second tour of preaching and found him to be a faithful worker in the Kingdom of God, Acts 16:1-5. Paul later referred to Timothy, saying, ‘because as a son with his father he has served with me in the work of the gospel,’ Philippians 2:22.
Though this letter is addressed to the ‘church of God in Corinth,’ Paul included ‘all the holy people throughout Achaia’ as those who greet the Corinthians, 2 Corinthians 1:1.
Once again, this solidifies the idea that the early saints communicated with each other from church to church without violating anyone’s autonomy, Romans 1:8 / Romans 16:19 / 1 Corinthians 16:19. The saints in Achaia would have included the brethren from Athens, Acts 17:34 and Cenchreae, the home of Phoebe, Romans 16:1.
Paul’s salutary remarks typically include the wish for ‘grace and peace’ to be with the brethren from ‘God our Father and the Lord Jesus Christ,’ 2 Corinthians 1:2. This verse implies the deity of Jesus Christ. He is, along with God the Father, the source of grace and peace.
One who has God’s grace has been forgiven of sins, Romans 5:1-11 / Ephesians 1:7, through the initial act of baptism, Acts 2:38, and thereafter through a process of humbly asking forgiveness, Isaiah 57:15 / Isaiah 66:2 / 1 John 1:9 / 1 John 3:3.
The ‘peace’ of God is experienced by walking by the authority of Jesus Christ, Philippians 4:9. Clearly, grace and peace belong to those who truly and humbly love the Lord.
The word ‘praise’, 2 Corinthians 1:3, in Greek is ‘eulogetos’, and it is defined as to bless, ascribe praise and glorification. ‘Eulogetos’ is found in other passages of Scripture, Ephesians 1:3 / 1 Peter 1:3.
The meaning, in this context, is that of giving praise and honour to the name of God. The reason Paul gave God praise and honour was that He is merciful, ‘compassionate’ to mankind, Jeremiah 9:23-24.
Paul later would say to the Romans that the ‘wages of sin are death, but the free gift of God is eternal life in Christ Jesus our Lord’, Romans 6:23. Through Christ, we may escape the condemnation of sin, and thereby we see the love and mercy of God, John 3:16 / 1 John 3:16 / 1 John 4:10.
Not only is the Lord the God of mercy but also of all ‘comfort,’ 2 Corinthians 1:3. The word ‘comfort’ in Greek is ‘paraklesis’, and it means a calling to one’s aid, to strengthen; it’s used ten times in the first seven verses. The God who strengthens us.
Ironside, in his commentary, says the following.
‘There are two things of which God is said to have the monopoly: He is ’the God of all grace’, and He is ’the God of all comfort.’ All grace comes from Him, all lasting comfort comes from Him.’
Consider the use of ‘paraklesis’ in Romans 15:4 / 2 Corinthians 7:4 / 2 Thessalonians 2:16, etc. Interestingly, the apostle John used the Greek word ‘parakletos’, which is transliterated ‘advocate’ to describe the merciful work of Jesus in the forgiveness of our sins, 1 John 2:1.
In what way then does the Lord ‘comfort us in our troubles’? 2 Corinthians 1:4 / 2 Corinthians 12:9. The word ‘trouble’, in Greek, is ‘thlipsis’, and it is defined as metaphorically to oppress, afflict, or distress.
1. The saints of God may appeal to God for the forgiveness of sins through Jesus Christ and thereby be comforted in the idea that we shall be with the Lord in paradise forever, 1 Thessalonians 4:13-18.
2. With such marvellous blessings available to us, we can help others who are distressed to receive comfort through the blood of Jesus Christ.
3. We may suffer physical afflictions as well, and the God of comfort will help as He wills, James 5:14.
Herein is the two-fold nature of God exposed and summed up in the word love. God is merciful to those who would live lawfully, and He cares for our sick and distressed physical wellbeing, 1 John 3:16-17.
There is a connection between the sufferings of Jesus Christ and the comfort and forgiveness of sins, offered by Christ. Jewish flogging consisted of thirty-nine strokes; they used a strap with thirteen strips on it, and you were struck three times, 2 Corinthians 11:24.
Roman flogging had no restrictions and had animal bones on the straps. One will not receive the end product of comfort if one has not suffered with Christ. When we suffer, as did Christ for righteousness, we are assured of His comfort, 2 Corinthians 1:5 / 2 Timothy 2:12 / 2 Timothy 3:12 / 1 Peter 2:20-21.
2 Corinthians 1:6 means that Paul wants to make them whole again. The church in Corinth needed healing, needed all their problems solved.
The distress and mental anguish that Paul, Timothy, and the other servants of Christ went through were due to their stand in truth. Truth reveals instructions whereby a man may be saved.
As the apostles and evangelists such as Timothy, Erastus, and Titus went about preaching the Gospel and suffering the consequences, through the preaching of the forgiveness of sins, to all who heard.
Paul, Timothy, and all the faithful of Achaia had a steadfast hope in the Corinthian brethren due to their being ‘partakers’, sharing in the fellowship of Christ’s suffering, 2 Corinthians 2:7 / Philippians 3:10 / 1 Peter 4:13. Those who so suffered would also receive the comfort of knowing that their sins had been forgiven.
Here is an informative statement. Preaching should inform rather than leave brethren ‘uninformed!’ Paul informed the brethren of the ‘troubles we experienced in the province of Asia,’ 2 Corinthians 1:8.
As we follow our timeline of events discussed in the introduction of this study, we find that between the writing of 1 Corinthians and 2 Corinthians, Paul suffered at the hands of Demetrius in Asia as recorded in Acts 19:23-41.
So intense were the persecutions that the timing of Paul’s stay in Ephesus was most likely cut short, though there were still many doors of opportunity, 1 Corinthians 16:8-9 / Acts 20:1-6.
The words ‘under great pressure’, 2 Corinthians 1:8, are the Greek word ‘kata’, and it has the idea of pressing the grapes with your feet, pressure. Paul felt he was being crushed. This danger was so great that Paul said, ‘We despaired of life itself,’ 2 Corinthians 1:8.
Death was certain in times of Paul’s ministering to the saints and the lost. That which kept Paul and others with him pressing forward was their faith in the fact that God would one day raise them from the dead, never to die again.
‘God who raises the dead’, 2 Corinthians 1:9, means God is not only the God of the living but also the dead. God takes care of both, Matthew 22:32. The Lord had delivered Paul from danger in the past, 2 Corinthians 1:10, and He would surely continue to be with Paul.
Paul put his trust in God rather than the arm of flesh. Here were brethren in Christ, i.e., Paul, Timothy, Titus and others who preached truth who suffered for the cause of Christ at the hands of wicked men.
Wiersbe, in his commentary, says the following.
‘When God puts His children into the furnace, He keeps His hand on the thermostat and His eye on the thermometer, 1 Corinthians 10:13 / 1 Peter 1:6-7.’
Paul now thanked the Corinthians who prayed passionately on behalf of these men and the sufferings that they underwent for the cause of Christ, 2 Corinthians 1:11.
The Corinthians were informed of the dangers Paul and others in Asia faced due to the apostle’s statements in 1 Corinthians 16:9. Christians today ought to pray for each other in times of affliction as well. ‘Prayers of many’ means many faces, a sea of upturned faces.
Ironside, in his commentary, says the following.
‘My heart always rejoices when anyone writes or says to me, ’I am praying for you,’ for I need to be prayed for. I am so forgetful about prayer myself; so many times when I should be praying, I am busy at something else, and often if there is any power at all in my messages, I know it is because somebody at home or in the audience is praying for me. One owes so much to the prayers of God’s beloved people.’
The word ‘Now’ connects this thought with what he has said up to this point, i.e., 2 Corinthians 1:1-11. Paul had suffered for the cause of Christ even to the point of nearly losing his life that others may hear and share in his comfort, i.e., the comfort offered by God, spiritually first, and physically second.
The word ‘boast’ in Greek is ‘kauchesis’, translated ‘boasting’ as ‘reason to boast’, 2 Corinthians 1:12. There is, therefore, one thing that the Christian may be proud of, boast, and that is in our salvation. Let us brag about our spiritual state and put all else in its proper place.
The apostle Paul could boast or brag boldly and confidently because his conscience had been trained by the word of God, 2 Corinthians 1:12. The word of God promised salvation to those who obey, Acts 2:38.
Faith in God will give one confidence in the promises of God. The premise of this verse is that the conscience is to be trained through God’s word as opposed to ‘worldly wisdom.’ This confidence of the conscience is a product of ‘integrity and godly sincerity’ in relation to truth, 1 Corinthians 1:12. ‘Conscience’ is defined as ‘with, knowledge.’
The conscience is the faculty of recognising the distinction between right and wrong regarding one’s conduct, coupled with a sense that one should act accordingly.
Paul’s conscience, his distinction between right and wrong, was based on ‘I too was convinced that I ought to’ Acts 26:9-23, rather than in ‘the grace of God’, 2 Corinthians 1:12 / 2 Corinthians 4:2.
The word ‘honest’, in Greek, is ‘haplotes’, and it means simplicity. Simplicity means purity of mind, Romans 12:8 / 2 Corinthians 1:12 / 2 Corinthians 11:3 / Ephesians 6:5 / Colossians 3:22.
2 Corinthians 11:3 may give us some help here with understanding this word. Paul said, ‘But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ.’
The same Greek word is translated as ‘sincere’ in 2 Corinthians 11:3, and ‘sincerity’ in 2 Corinthians 1:12. The idea is that the mind of man is to be trained in one, single, divine truth alone, as opposed to ‘worldly wisdom’ if the comfort is to follow. ‘Worldly wisdom’ will only conclude in defeat and servitude to Satan.
The word ‘sincerity’, in Greek, is ‘heilikrineia’, and it is defined as unmixed, pure, and absolutely. Far too many times, we hear our brethren justify their erroneous living by statements such as, ‘he is honest and sincere in his beliefs.’ My genuine and confident mind will not be the judge of my eternal soul.
Just because one’s conscience has been misled by another’s genuine and confident position does not qualify him for salvation. The word of God clearly reveals the truth of the words honesty and sincerity. One may be honest and sincere in error, i.e., personal convictions or opinions, or honest and sincere in truth.
Paul claimed sincerity not in human reasoning but through the ‘grace of God’, 2 Corinthians 1:12 / Titus 2:11-12. Sincerity and honesty are, therefore, states of man’s conscience that have been determined by either truth or human reason.
Those whose conscience is trained by absolute truth are pure, honest, and sincere in an approved way, Luke 8:15 / 1 John 2:4 /1 John 3:7-8. When one preaches error, it is a lie, no matter what his motive or ignorance of a subject may be, 1 John 2:21.
Erroneous information, no matter one’s state of honesty and sincerity, ‘leads astray’, 1 John 2:26 / 1 John 3:7. Note that the word ‘sincere’, that is ‘heilikrineia’ in Greek, is used only three times in the New Testament. Once here, 2 Corinthians 1:12, and two other times, 1 Corinthians 5:8 / 2 Corinthians 2:17.
All three of these passages connect sincerity with the purity of truth. Therefore, nowhere in the Word of God do we find sincerely erroneous teachers who are approved by God.
Such does not exist and is a concoction of human reasoning. The truth of the matter is that when one practices error, it is termed ‘understand’ and such ‘understanding’ is to be repented of, 2 Corinthians 1:13-14 / Acts 3:15-19.
We all understand that one can be honestly or sincerely mistaken, as the word is used in the English language; however, truth and untruths remain what they are. Our honesty and sincerity change no truth.
We now read the last clause of 2 Corinthians 1:12, ‘we have conducted ourselves in the world, and especially in our relations with you.’ How did they ‘behave’? It was in the simplicity of truth that they conducted themselves and taught.
Truth alone will see a man to his heavenly abode and ‘no other thing.’ Paul admonished the Corinthians to therefore cling to this truth and place their hope in it alone, 2 Corinthians 5:10-11 / Philippians 2:16.
Constable, in his commentary, says the following concerning 2 Corinthians 1:14.
‘Even though Paul’s correspondence with them had been straightforward, they had not grasped the greatness of his love for them and how proud he was of them, 1 Corinthians 4:14 / 1 Thessalonians 2:19-20. They had a legitimate right to be proud of Paul as their spiritual father, as he had a right to be proud of them as his spiritual children, 1 Corinthians 4:15.’
In 2 Corinthians 1:15-22, we read that Paul prepared the Corinthians for his impending visit. The ‘confidence’ that Paul had was in the faith, Gospel truths, 2 Corinthians 1:15.
Due to Paul’s assurance of the resurrection of the dead and eternity with God, he could come to the Corinthians knowing that all the stern words of 1 Corinthians were not empty. Souls were at stake. The only way to receive true comfort was for the Corinthians to repent and ask for forgiveness.
The ‘benefit twice’ can only mean that the Corinthians would receive more teaching in truth and divine revelation, 2 Corinthians 1:15. They, therefore, should look forward to his visit.
2 Corinthians 1:15 is now explained geographically. Paul had intended to leave Ephesus and come straight to Corinth, first, 1 Corinthians 16:5 indicates a change in plans.
Paul said, ‘I wanted to visit you on my way to Macedonia and to come back to you from Macedonia’. 2 Corinthians 1:16 gives Paul’s original intention, i.e., to go directly to Corinth from Ephesus and then travel north through Macedonia and once again return to Corinth.
Through some unrecorded correspondence between Paul and the Corinthians, he had apparently told them that he planned on going to Corinth directly from Ephesus.
When Paul wrote 1 Corinthians, he made the statement about going to Macedonia first instead of Corinth again, 1 Corinthians 16:5. Titus had apparently told Paul that some in Corinth were accusing him of ‘fickleness’ due to changing his plans.
The word ‘fickle’, 2 Corinthians 1:17, is the Greek word ‘elaphria’, and it means lightness of mind or levity. The word ‘levity’ is defined as a light manner or attitude.
There must have been some disgruntled in Corinth who were saying that the apostle Paul was inconsistent in his words and plans, and thereby men should discontinue listening to him, 2 Corinthians 1:17.
Hughes, in his commentary, says the following.
‘Paul finds it incredible that any at Corinth could really have thought that a change in plan pointed to a change in character.’
Again, Paul asked, ‘Do you believe that I make statements according to worldly wisdom as does the world, so that when I speak, no one really knows what I mean? Do I say yes when I really mean no?’ 2 Corinthians 2:18.
Paul answered, ‘but as God is faithful, our message to you is not yes and no’ at the same time, 2 Corinthians 1:19. Here is where the confidence that Paul spoke of in 2 Corinthians 1:15 lay. The preaching of Jesus Christ, the Son of God, is not a matter of confusing language that makes no consistent sense, 2 Corinthians 1:19 / 1 Corinthians 14:33.
The word of God is perfect, clear, and understandable. These words will lead souls to heaven and are, therefore, confidently affirmed as ‘yes’ alone and not ‘yes and no’, 2 Corinthians 1:19.
Silas and Timothy, 2 Corinthians 1:19, joined Paul in Corinth shortly after his arrival there and helped him found the church along with Priscilla and Aquila, Acts 17:14-15 / Acts 18:1-2 / Acts 18:5.
God has promised salvation to those who hear His clear truths, Acts 2:38. There was no uncertainty in God’s promises or Paul’s preaching. So certain were God’s promises that Paul said, ‘through him (God) is the Amen,’ 2 Corinthians 1:20.
Constable, in his commentary, says the following.
‘The promises referred to here are evidently the ones that have found their fulfilment in Christ. God was completely trustworthy, not 90 per cent or 95 per cent reliable in fulfilling these promises. Therefore, the promises of God, 2 Corinthians 1:18, as well as the Son of God, 2 Corinthians 1:19, demonstrate consistency.’
The word ‘Amen’ is defined as affirmation, so be it, 1 Corinthians 14:16. There is truth and certainty with God’s word as opposed to confusion and uncertainty. How is one ‘standing firm in Christ’ through God? 2 Corinthians 1:21. The word ‘stand’ in Greek is ‘bebaioo’, and it means to make firm or confirm. Colossians 2:6-7 uses the same word.
The context of 2 Corinthians 1 is in agreement with Colossians 2:6-7, that is, it is the word of God that ‘makes firm’ our confidence in God’s promises. One is made to be ‘secure’ in the promises of God through divine revelation.
Secondly, how has God ‘anointed us’? 2 Corinthians 1:21. Clearly, the anointing is connected to Christians being established and secure in God’s promises. This same word ‘chrisma’ is used in 1 John 2:20.
The antecedent to the pronoun ‘yes’ is the faithful Christians holding and abiding in the teachings of Jesus. The faithful have an ‘anointing from the Holy One.’
The word ‘anointing’, in Greek, is ‘chrisma’, and it means anything smeared on. In the Old Testament, Kings, 1 Samuel 10:10, priests, Exodus 29:7, and prophets, Isaiah 61:1, were anointed with oil to signify the validity and acceptance of God to their office. The word ‘chrisma’ is a noun. The ‘chrisma’ is the object, not the action.
Clearly, the anointing here is figurative and represents the validity of the disciple as he abides in all truth. The saint that abides in the teachings of Christ has God and continues in God, having God’s anointing.
The words ‘anointing from the Holy One,’ 1 John 2:20, are used figuratively by metonymy to illustrate the effects of the Gospel’s call. One who answers the call of the Gospel is recognised as a Christian.
Like the priest who was anointed with oil into the official office, so the Christian is figuratively anointed with the Gospel call to be baptised for the forgiveness of sins and is now a qualified saint, John 6:44-45 / Acts 2:38. 1 John 2:27 indicates the fact that the anointing has to do with the Gospel, truth or Word of God.
How does God ‘seal us’ and against what are we sealed? 2 Corinthians 1:22. The word ‘sealed’, in Greek, is ‘sphragizo’, and it means to set a seal on, confirm, or stamp with approval. The same word is found in Ephesians 1:13-14, and appears to be a parallel passage to 2 Corinthians 1:21-22.
When one hears the Gospel and complies with the conditions of salvation through baptism, Romans 10:17 / Acts 2:38, that person is now assured and confirmed, sealed as a Christian and all blessings that appertain to the one who would remain faithful. The Christian is to be confident in his salvation and the promises of God.
Secondly, this assured, confident, confirmed Christian has a ‘deposit of our inheritance that is of heaven’ by being ‘sealed with the Holy Spirit of promise,’ 2 Corinthians 1:22 / John 6:27 / Ephesians 1:13 / Ephesians 4:30.
The word ‘deposit’ in Greek is ‘arrhabon’, and it means earnest-money, caution-money, deposited by the purchaser and forfeited if the purchase is not completed.
God’s ‘earnest money’ or way of assuring us as Christians that we will receive the promises revealed in the word of God is His word, ‘the word of the truth’, 2 Timothy 2:15. Rather than doubting the validity of Paul’s words, the Corinthians needed to look back to the revealed revelation and keep their hope, confidence, and trust there.
Broomall, in his commentary, says the following.
‘We should not overlook the references to the Trinity in 2 Corinthians 1:18-22: 1. the certainty given by God, 2 Corinthians 1:18; 2. the centrality found in Christ, 2 Corinthians 1:18-20; 3. the certification established by the Spirit, 2 Corinthians 1:21-22.’
The word ‘spare’ is key to understanding this verse. The word ‘spare’, in Greek, is ‘pheidomai’, and it means to spare persons and things in war, i.e. not destroy them, and be merciful.
We must remember that Paul had written in 1 Corinthians 4:21. Paul desired to ‘spare’ the Corinthian brethren from the verbal rod of correction. If he had come directly to Corinth from Ephesus, he may have had to use said rod, 2 Corinthians 1:15.
This is why his plans changed; he wanted to give them time to repent. This verse indicates the willingness on Paul’s part to wage battle with anyone who may have the deposit of the Holy Spirit.
Secondly, it illustrates that Paul had the betterment of brethren in mind by making these statements. When erring brethren see this attitude in the admonishing saint, they will be left without excuse for saying that the person is arrogant or ‘hard.’ Sinners must be led to repentance through divine instructions. Divine instructions demand exposure, Ephesians 5:11.
The words ‘lord it’, 2 Corinthians 1:24, in Greek is ‘kurieuo’, and it means over one’s faith would be to have dominion or authority over one’s faith. Paul would not claim such a state; each man gives an answer to God only. Rather than dictating one’s faith, Paul desired to help the Corinthians experience joy through their confidence and assurance of salvation.
The word ‘joy’ in Greek is ‘chara’, and Paul uses it five times throughout this letter: 2 Corinthians 1:24 / 2 Corinthians 2:3 / 2 Corinthians 7:4 / 2 Corinthians 7:13 / 2 Corinthians 8:2. Salvation belonged to them, ‘by faith you stand firm,’ 2 Corinthians 1:24.
Confidence, hope, trust and patience. Paul wrote 2 Corinthians approximately one year after he wrote the first epistle to the brethren in Corinth. These brethren were guilty of many things, one of which was brought out in 2 Corinthians 1. Some of the Corinthian brethren had apparently demoted Paul from a truthful apostle to one who was guilty of being ‘fickle’, 2 Corinthians 1:17.
Paul had written in his first epistle that the conduct of the Corinthians would determine whether he came ‘to you with a rod, or in love and a spirit of gentleness’, 1 Corinthians 4:21. Here is an example of patience and long-suffering. One year had passed from his scorching, yet loving, rebuke to the Corinthians.
Paul was not ‘fickle,’ but he purposefully changed his travel plans to give them an allotted time to repent, 1 Corinthians 16:5 / 2 Corinthians 1:15-18. As the Lord commands us to be patient and long-suffering today, let it not be ever-patient and ever-long-suffering, 1 Thessalonians 5:14 / 2 Thessalonians 3:6.
2 Corinthians 1 set the tone for the letter. We must remember that Paul had given a rebuke of their unlawful practices in the first epistle. One year had passed, and it was now a matter of days before he would see them face-to-face.
Paul’s earnest desire was that the Corinthian brethren understand his true love in faith for them. He began by painting a picture of his and other Gospel preachers’ work on behalf of the souls of men. These preachers of righteousness suffered much that the Gospel message may be heard and learned by the Corinthians and those in Asia, 2 Corinthians 1:3-11.
The message of comfort was not dreamed up by human reason, and worldly wisdom, but by divine revelation, 2 Corinthians 1:12-14. 2 Corinthians 1:15-22, reveal the confidence, hope and trust that the Corinthians and all other Christians are to have in Christ Jesus. Our salvation is real! Heaven is real! God’s promises are real and true!
Paul concluded by telling the Corinthians that his true desire was that they repent of their errors. He revealed to them the fact that he purposely travelled through Macedonia before coming to them first, so that they may have time to repent. Said repentance would come of Paul’s help, the first epistle and this second, and would give him and the Corinthians much joy.
We learn from this first chapter that there is a time when long-suffering and patience with a sinner must end. We learn that God’s promises, revealed in His word, are true and real. We learn confidence and assurance through this chapter. Lastly, we learn that God wants us to be happy in our faith and long for that happiness in others.