Blessed be God, even the Father of our Lord Jesus Christ, being restored to His favour after being opposed to Him. This is the usual salutation in the Pauline Epistles, excepting 1 and 2 Timothy, as in the Petrine. In 1 and 2 Timothy and 2 John we have, 'Grace, mercy, peace'; in Jude, 'Mercy and peace and love.' See Hort's note on I Pet. i. 2. It was a note of the Messiah to utter a message of 'grace' and bring peace.'

I

from God our Father, and from the Lord Jesus Christ] As the italics in the A.V. show, there is no second 'from' in the Greek; and the co-ordination of Christ as Lord with God as Father under one preposition is indirect but powerful evidence of the hold which the doctrine of the equality of Christ with the Father had on the Apostle's mind. In the earliest of all his letters we find the same phenomenon (1 Thes. i. 1). Comp. v. 10; 1 Cor. i. 3 and the benediction at the close of this Epistle (xiii. 14).

In the O.T. God is the Father of the nation (Deut. xxxii. 6; Is. lxiii. 16; Jer. iii. 4, 19, xxxi. 9; Mal. i. 6, ii. 10). In the Apocrypha individuals begin to speak of God as their Father (Wisd. ii. 16, xiv. 3; Ecclus. xxiii. I, 4; Tobit xiii. 4; 3 Mac. vi. 3). Christ gave His disciples the right to do this (Jn i. 12; comp. iii. 3; Rom. viii. 23; Gal. iv. 5).

i. 3-11.

THANKSGIVING FOR RECENT DELIVERANCE FROM
PERIL OF DEATH.

The thanksgiving is a marked feature in S. Paul's Epistles, and its absence in the severe letter to the Galatians is all the more to be noticed: comp. 1 Thes. i. 2; 2 Thes. i. 3; 1 Cor. i. 4; Rom. i. 8; Eph. i. 3; Col. i. 3; Phil. i. 3; 1 Tim. i. 12; 2 Tim. i. 3; Philem. 4. Whether the present example is more than an outburst of gratitude towards God and affection towards his readers is doubtful. If it has a set purpose, we may seek this in his anxiety to comfort others: the word 'comfort' occurs ten times in five verses, a fact which is obscured in the A.V. by the substitution, four times, of 'consolation.' Usually S. Paul thanks God for the condition of those whom he addresses. This thanksgiving is for his own rescue from a terrible crisis, which he uses to win over the Corinthians. It appears to be carefully worded, with rythmically balanced clauses and frequent alliterations, as in iii. 5-10.

3. Blessed be God, even the Father of our Lord Jesus Christ] Rather, Blessed be the God and Father of our Lord Jesus Christ (R.V.), as in the A.V. of Eph. i. 3 and 1 Pet. i. 3. Comp. xi. 31; Rom. xv. 6. It is He who is both the God of Jesus and the Father of Jesus (Jn xx. 17) that is blessed by the Apostle. The Evangelist who tells us most about the Divinity of Jesus tells us that He Himself spoke of the Father as His God, and we need not think that either S. Peter or S. Paul would shrink from expressing the same truth. If they had shrunk from it, they would have avoided language which is most simply and naturally interpreted as meaning 'the God of Jesus Christ.' With this expression comp. 'My God' (Mark xv. 34), 'the God of our Lord Jesus Christ'

4

the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort

(Eph. i. 17), 'God, Thy God, hath anointed Thee' (Heb. i. 9), 'His God and Father' (Rev. i. 6), 'My God' (Rev. iii. 2, 12). The wording here is identical with Eph. i. 3 and 1 Pet. i. 3, where see Hort's note. 'Blessed' here is not the word used in the Beatitudes (uakápios), but one which in the O.T. and Apocrypha is commonly used of God rather than of men, and which in the N.T. is invariably used of God-eight times in all (evλoynrós). S. Paul commonly says, 'I thank God.' Only here and Eph. i. 3 does he substitute Blessed be God.'

A benediction of God immediately after the address seems to have been common in Jewish letters: see Bigg, St Peter and St Jude, p. 16. the Father of mercies, and the God of all comfort] Mercies' both in O.T. and N. T. is commonly used rather than 'mercy,' in accordance with Hebrew idiom, not as indicating separate 'acts of mercy.' 'The merciful God who is the Source of all true comfort' is the meaning. Comp. 'the God of hope' (Rom. xv. 13); 'the Father of glory' (Eph. i. 17); the Father of lights' (Jas i. 17).

4. who comforteth us in all our tribulation] Better, affliction (R.V.) on account of afflicted' in v. 6. The Apostle repeats 'afflic tion' and afflict,' as he repeats 'comfort'; and the impressive repetition should be preserved in translation. Neglect of this is a frequent blemish in the A.V.

Who is meant by 'us'? It is probably not a gentle substitute for 'me.' Where he means himself exclusively, he commonly uses the singular (vv. 15, 17, 23, ii. 1—13, vii. 4, 8—12, 14—16, ix. 1, 2, &c.), sometimes with pronouns added which make the singular more emphatic (v. 23, ii. 2, 10, x. 1, xii. 13). Where he uses the plural, he probably includes Timothy or others, according to the context (see Lightfoot on I Thes. ii. 4). But the changes of number are frequent and rapid (vii. 3—16), sometimes in the same verse (i. 13). On the other hand, while the plural prevails in i. 3-12 and ii. 14-vii. 1, in i. 15—17 and ii. 1—10 the singular is constant. It is more certain that the singular is always personal than that the plural generally includes someone else; comp. I Thes. iii. 1-5. Here 'us' may mean all believers.

The word for affliction' is a strong one and implies being pressed down or in great straits. The Vulgate renders it sometimes tribulatio (here, v. 8, iv. 8, 17, vi. 4, vii. 4, viii. 2), sometimes pressura (next line, Jn xvi. 21, 33; Phil. i. 16), and once, where it is used of the sufferings of Christ, passio (Col. i. 24). It is under the influence of the Vulgate that the A.V. here renders the same word first 'tribulation' and then 'trouble.' Substitute in both places affliction. In the first case it is affliction as a whole that is contemplated; in the second, each kind of affliction that is possible.

that we may be able to comfort] It is part of the Divine purpose in granting comfort, that it may be communicated to others. Sympathy, community of feeling with others, is the note of the Church. It was his

wherewith we ourselves are comforted of God. For as the 5 sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is 6 for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer or intense sympathy which gave S. Paul such power of winning, regaining, and retaining converts.

5. For as the sufferings of Christ abound in us] Literally, 'unto us, towards us'; which means 'in reference to us, in our case'; so that in us' is substantially correct: comp. Rom. v. 15. The comfort is given in proportion to the suffering, and this correlation between comfort and suffering is effected in Christ. The sufferings of Christ's ministers are His sufferings, because they have the same cause-the opposition of evil; and the same end-the vanquishing of evil. Comp. iv. 10; Rom. viii, 17; Phil. iii. 10; 1 Pet. iv. 13. That Christ, now in glory, still suffers in His members, is a thought which has no place here, and perhaps nowhere in Scripture. For the sufferings of the Christ comp. Lk. xxiv. 26.

Somewhat different is Bishop Lightfoot's interpretation: "the sufferings of the Christ are said to 'overflow' upon the Apostle." See his note on Col. i. 24, a passage which he regards as similar in meaning to this verse. According to this view the sufferings of the Messiah overflow on the new Israel, of which the Apostle was marked out as a representative.

so our consolation also aboundeth by Christ] even so our comfort also aboundeth through the Christ. The correspondence is exact; 'just as, so,' or 'as, even so.' 'Through the Christ,' who dwells in us through His Spirit; Eph. iii. 16—19.

6. There are differences of reading here, (1) as to the order of the clauses, (2) as to the position of 'and salvation.' According to the best authorities the relative clause, which is effectual,' or 'which worketh,' should follow the second 'for your comfort,' not the first; and after the second for your comfort' the words and salvation' should not be repeated. This brings the two alternatives, whether...whether' closer to one another. But certainty is not attainable as to either point; and it is possible that 'and salvation' should be added to the second 'for your comfort' and not to the first. We adopt then as probable, But whether we be afflicted, it is for your comfort and salvation; or whether we be comforted, it is for your comfort, which worketh in the endurance of the same sufferings which we also suffer. The point of connexion is that, whichever side be considered, the affliction or the proportionate consolation, the Corinthians are gainers: therefore 'but' rather than 'and.' So far from being the self-seeking and domineering pretender which the Apostle's enemies accused him of being, both his suffering and his comfort are for the good of his flock.

The alternative 'whether...whether' is found repeatedly in all groups of the Pauline Epistles, excepting the Pastorals; v. 9, 10, 13, viii. 23, xii. 2, 3; 1 Cor. (12 times); Rom. xii. 6, 7, 8; Eph. vi. 8; Phil. i. 18,

whether we be comforted, it is for your consolation and salvation. And our hope of you is stedfast, knowing, that as you are partakers of the sufferings, so shall ye be also of 8 the consolation. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that 20, 27; Col. i. 16, 20; 1 Thes. v. 10; 2 Thes. ii. 15: elsewhere in the N.T. only 1 Pet. ii. 13.

'Which worketh in the endurance of the same sufferings' takes the place of and salvation' in the other alternative. Which worketh means 'which makes itself felt.' 'Endurance' or 'patient enduring' (R.V.) rather than enduring' (A.V.). The mere enduring of suffering is what all must undergo, whether they will or no; and this may be mere barren pain or worse. It is endurance without rebellion or reproach that is meant (vi. 4, xii. 12). Comp. 'the endurance of Job' (Jas v. 11); 'in your endurance ye shall win your souls' (Lk. xxi. 19). And there can be no endurance without affliction (Rom. v. 3). The Apostle does not mean that the Corinthians have already had to suffer as he and Timothy have done. He is contemplating possibilities. The Apostle's afflictions will help the Corinthians, whenever the sufferings of Christ abound in them; i.e. when they have to suffer in the conflict with evil. This is a real communio sanctorum.

7. And our hope of you is stedfast] Better, And our hope is sure concerning you. This shows that he is thinking of what they may have to endure, rather than of what they have endured. 'Steadfast' means 'what may be relied upon, sure'; 'that the promise may be sure' (Rom. v. 16). With concerning you,' which belongs to the whole sentence and not to 'hope' alone, comp. 'to be thus minded concerning you all' (Phil. i. 7). Some texts put this sentence in front of whether we be comforted.'

knowing, that] i.e. 'because we know that'; this knowledge is the basis of the sure hope that, when affliction comes, the Corinthians will take it in the right spirit and have their full measure of comfort. Comp. iv. 14. would not have you ignorant] See on viii. 1.

8.

of our trouble which came to us in Asia] There is no 'to us' in the Greek, and after 'our' it is not required; concerning our affliction which came to pass in Asia. Not the continent, but the Roman province of Asia, which had been bequeathed to the Romans by Attalus III. in B.C. 133, is meant. It included the Seven Churches of the Revelation. In popular language 'Asia' meant the coast lands of Asia Minor on the Aegean. See Hort on 1 Pet. i. 1.

that we were pressed out of measure, above strength] Better, that beyond measure (as Gal. i. 13), above strength, we were weighed down. It is being overloaded with a heavy burden, rather than subjected to pressure, that is indicated; and 'pressed out of measure' suggests pressed out of shape.' 'Beyond measure' means that the load was in itself an excessive one; 'above strength,' that it was more than they could sustain. They really thought that it would kill them. They

we despaired even of life: but we had the sentence of 9 death in ourselves, that we should not trust in ourselves, but

'utterly despaired' (strong compound verb) even of life.' It is possible to make beyond measure' qualify, not 'weighed down,' but 'above strength'; 'exceedingly beyond our strength.'

What is this terrible affliction which befell Paul (and Timothy?) in Asia? Not the outcry against the Apostle raised by Demetrius at Ephesus (Acts xix. 23—41), for S. Paul's life was not in danger then; and as soon as the uproar was over, he peacefully followed Timothy and Erastus to Macedonia (Acts xx. 1). Neither a shipwreck, nor a severe illness, seems to be probable, for these would hardly be classed as sufferings of the Christ.' More probably he refers to the crushing news which had been brought to him in Asia of the state of things in Corinth, especially as regards rebellion against the Apostle's authority and repudiation of his teaching. To the highly sensitive and tenderhearted missionary, this revolt of the Church which he had founded in one of the most important centres in the world, and which he loved so well, was overwhelming. He did not expect, and perhaps he hardly wished, to survive it. This may well have produced an amount of suffering such as is here described. Nor is there any improbability in S. Paul letting the Corinthians know how their conduct had affected him. It is part of the strong appeal which in this Epistle he makes to them; for it proves his intense interest and affection, and may convince them of the gravity of their conduct. It might well be reckoned among 'sufferings of the Christ.' It was the outcome of the Apostle's conflict with evil, and (to a large extent) of conflict with Jewish hostility. When all the circumstances are considered, the language of vv. 8-10 will not seem extravagant for such a trial. But a combination of personal and official troubles may be meant. The Corinthians would know from Titus of the nature of S. Paul's affliction, and hence this is not mentioned. He tells them here how intense it had been, especially after Titus left the Apostle.

9. but we had the sentence of death in ourselves] 'But,' though literally correct, gives a wrong impression of the Greek conjunction, which does not introduce an opposition, but confirms what precedes: 'you may disbelieve this, but more than this is true.' Either 'yea' (R.V.) or 'nay' would express this, and 'nay' is closer to the Greek: comp. viii. 7, x. 2; Jn xvi. 2. The A.V. has 'sentence' in the text and 'answer' in the margin; the R.V. transposes, and answer' is perhaps correct. With the perfect, 'have got,' which vividly recalls the situation and prolongs it into the present, comp. ii. 13, vii. 5. 'Nay, we ourselves within ourselves have got the answer of death'; i.e. when we asked whether it was to be life or death for us, our own presentiment said 'death.' The word is used by Josephus and Polybius for the decision of the Roman Senate, and in an inscription dated A.D. 51, and therefore about the date of this letter, for the decisions of the Emperor Claudius (Deissmann, Bible Studies, p. 257). Therefore the translation 'sentence' or 'verdict' is admissible. The Vulgate has responsum. The word is found nowhere else in Biblical Greek.