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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Կորնթացիս Երկրորդ Թղթոյն

Զայս թուղթ առաքեաց ՚ի Մակեդովնիոյ. եւ է պատճառ թղթիս ա՛յս։ Ընկալան Կորնթացիքն զԱռաջին թուղթն. եւ ապաշխարեաց ՚ի վերայ մեղացն որ արար զմօրուն. եւ տրտմեցան յորժամ ծանեան զայսպիսի մեղս. խլեցին ՚ի միջոյ զպատճառ բաժանմանն։ Եւ որք կային ՚ի վերայ գրոյ օրինացն, շահեցուցանէ զնոսին յայտնելով զշնորհսն Քրիստոսի. եւ մանաւանդ զգուշանալ յորոց առ աչս պարծէին։ Եւ վասն որ առ սուրբսն հաշուոյն ստիպէ բարւոք, եւ յառաջագոյն ընդունի որ բարձին ՚ի միջոյ զանօրինեալն. եւ յետ այսորիկ արժանաւորէ զնա աղաչանօքն եւ ապաշխարութեամբն, եւ հրաման տայ ընդունել։ Եւ ՚ի նոյն վարդապետէ վասն օրինացն՝ ո՛չ ունել զգիրս ըստ գրոյ օրինացն միայն. այլ այս գրովս զմիտսն յայտնել. զի ո՛չ է վայրապար օրէնքն, այլ ունի զհանճար Հոգւոյն Սրբոյ։ Յետ այսորիկ ՚ի գալստեանն Քրիստոսի նոր արարած եղեւ, եւ ո՛չ ոք ըստ հնոյն կարէ կեալ, այլ ՚ի նոր արարածս ամենեցուն նորոգել, եւ դադարել ՚ի թլփատութեէ։ Ընդունի զնոսա եւ վասն պաշտամանն, եւ նախ ապացուցի՛ւն յորդորէ զնոսա առաւելուլ ՚ի սոյն. եւ զինքն ցուցանէ պատճառ նոցա որ առ երեսս պարծին. ասէ առ ամենեսեան որք փափաքէին ՚ի Տէր. եւ զտեսիլն յայտնէ զոր ետես, եւ զյափշտակելն իւր ՚ի դրախտն եւ յերրորդ երկնից։ Յետ այսորիկ պատուիրէ մի՛ մեղանչել՝ այլ զղջանալ մեղուցելոցն. եւ գոհութեամբ կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В Коринфской церкви, как известно из первого послания к Коринфянам (I:10: и сл. ), происходили различные нестроения. Для прекращения таких нестроений Ап. Павел и написал из Ефеса свое первое послание к Коринфянам. Послание это, как узнал Апостол от посланного им в Коринф Тита, произвело на Коринфян благотворное действие (2Кор. VII:5: и сл. ). Постановление Ап. Павла о кровосмеснике было приведено в исполнение и этот грешник раскаялся в своем проступке. Но тем не менее тот же посол Павла сообщил ему, что его противники - иудействующие не дремлют и стараются подорвать его авторитет среди коринфских христиан. Они указывали на то, что Ап. Павел слаб духом, изменчив в своих решениях, так что на него трудно положиться. Имея в виду эти нападки, Апостол и пишет к Коринфянам второе послание.

О цели послания Апостол говорит сам в XIII гл. (ст. 10-й). Своим посланием он хочет привести Коринфскую церковь в такое состояние, чтобы потом, при личном свидании с Коринфянами, ему не оказалось надобности применять к ним всю строгость своего апостольского авторитета. Он стремится для этого прежде всего восстановить в глазах Коринфян этот свой авторитет - это главная цель, какую он имел при написании послания. Все же остальное служит только средством для достижения этой цели.

Второе послание к Коринфянам, кроме приветствия и вступления, заключает в себе три части. Первая часть - первые семь глав - содержит в себе изображение характера апостольской деятельности Павла, причем особое внимание Ап. посвящает изображению своей любви к Коринфянам и величия новозаветного служения. Во второй части - главы VIII и IX - Апостол говорит о собрании подаяний на бедных христиан. В третьей части - с 10-й по 13-ю главу - Апостол полемизирует с своими противниками, победоносно отражая все предъявлявшияся ими к нему обвинения. Тут же он высказывает свои требования по отношению к Коринфянам.

Как видно из самого послания (II:13; VII:5; VIII:1; IX:2; ср. Деян XX:1), Апостол находился во время написания послания в Македонии, где его нашел возвращавшийся из Коринфа Тит. Написано послание, повидимому, в том же 57-м году, в котором было написано и первое посл. к Кор. (ср. Деян VIII:1).

Сколько нибудь серьезных возражений против принадлежности второго послания Ап. Павла к Коринфянам именно Павлу никто из библейских критиков не высказал. И в самом деле, если читать со вниманием это послание, то никак нельзя усомниться в том, что оно написано великим Апостолом язычников, основателем Коринфской церкви. Но критика выдвигает особое возражение против этого послания. Говорят именно, что оно не представляет собою единого, цельного произведения, а состоит из двух или даже из трех отдельных посланий Ап. Павла, которые впоследствии были соединены в одно. При этом утверждают, что после первого послания к Коринфянам Апостол написал в Коринф второе послание, состоявшее из последних четырех глав нашего второго послания и затем третье, состоявшее из первых девяти глав того же послания.

На чем основано такое мнение? Говорят, что последние четыре главы второго послания не гармонируют с первыми девятью, стоят как-то совершенно отдельно от первых. Главным образом критики опираются на кажущемся различии тона, каким говорит Апостол в обеих частях. В первой части его речь спокойна, и сам он находится в возвышенно-радостном настроении духа, а во второй - он с необыкновенною горячностью высказывает свои положения, сильно волнуется. И состояние Коринфян изображается различно в той и другой части: в первой - оно удовлетворяет Апостола, во второй, напротив, его волнует и тревожит (ср. VII:14: и XII:20). Но эти основания весьма недостаточны для того, чтобы служить доказательством разновременного происхождения двух частей послания. Прежде всего, и в первой части содержатся не одни похвалы Коринфянам - там есть и порицания. Напр., Апостол в VI гл. (11-16: ст. ) указывает на недостаток любви к нему со стороны Коринфян, на некоторые недостатки их нравственной жизни. При том, если Апостол в первой части хвалит послушание Коринфян, то имеет в виду здесь только их отношение к кровосмеснику (VII:11: и 14). Далее, если тон второй части отличен от тона первой, то это объясняется тем, что в первой части Апостол обращается к коринфским христианам, своим духовным чадам, а во второй имеет в виду главным образом своих врагов, иудействующих. Очень понятно, что он во второй части так волнуется, так иронизирует над своими врагами. Нельзя также не принять во внимание того обстоятельства, что послание, такое обширное, написано апостолом не сразу, и во время написания послания, когда уже первая часть его была готова, Апостол мог получить из Коринфа такие новые сведения, которые заставили его изменить тон своей речи. Этим последним обстоятельством можно объяснить и то, что Апостол во втором послании настойчиво убеждает к собиранию милостыни и затем несколько далее защищается от подозрения, что он употребляет эту милостыню в свою собственную пользу. Ап. вероятно узнал о таких подозрениях именно после того, как написал уже первые девять глав, где между прочим, идет речь о собрании милостыни, а переделывать этой части он не хотел, тем более, что милостыня действительно была крайне необходима для бедных христиан. Он думал так: "пусть уже лучше я подвергнусь подозрению, чем бедняки лишатся милостыни, на которую они уже рассчитывали"! Наконец и в первой части есть намек на существование таких подозрений против Апостола (см. VII:16-22).

Второе послание к Коринфянам, после послания к Филиппийцам, особенно важно для понимания личности Ап. Павла. Здесь мы видим глубокое смирение Апостола, его кротость и необыкновенную снисходительность к его духовным чадам, и в тоже время высокое сознание своего апостольского достоинства, которое он со всею энергиею защищает против своих врагов - иудействующих. Со стороны изложения оно также выдается своими достоинствами, - главным образом силою выражения, убийственною ирониею и вообще красотою оборотов речи.

Кроме известных свято-отеческих толкований - Иоанна Златоуста, бл. Феодорита, Феофилакта и др. наиболее полезными для изъяснения послания являются труды Клинга (в Bibelwerk Ланге), Гейерици, Буссе и Ф. Бахмана (1909: г. ). Из русских толкований наибольшею обстоятельностью отличается толкование еп. Феофана.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
IN his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (xvi. 5), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seem to be these two urgent occasions:-- 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about (ch. ii.), and afterwards (ch. vii.) he declares the satisfaction he had upon the intelligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, in which he exhorts the Corinthians to join, ch. viii., ix.

There are divers other things very observable in this epistle; for example, I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. ii. II. The comparison he makes between the Old and New Testament dispensation, ch. iii. III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. iv., v. IV. The caution he gives the Corinthians against mingling with unbelievers, ch. vi. V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ch. x.-xii., and throughout the whole epistle.

After the introduction (ver. 1, 2) the apostle begins with the narrative of his troubles and God's goodness, which he had met with in Asia, by way of thanksgiving to God (ver. 3-6), and for the edification of the Corinthians, ver. 7-11. Then he attests his and his fellow-labourers' integrity (ver. 12-14), and afterwards vindicates himself from the imputation of levity and inconstancy, ver. 15-24.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Second Epistle to the Corinthians
It is a general opinion among learned men that this epistle was written about a year after the former: and this seems to be supported by the words, Co2 9:2 : Achaia was ready a year ago; for the apostle having given instructions for that collection, to which he refers in these words at the close of the preceding epistle, they would not have had the forwardness there mentioned till a year had elapsed. As the apostle had purposed to stay at Ephesus till pentecost, Co1 16:8; and he stayed some time in Asia after his purpose to leave Ephesus and go to Macedonia, Act 9:21, Act 9:22; and yet making here his apology for not wintering in Corinth, as he thought to do, Co1 16:6; this epistle must have been written after the winter, and consequently when a new year was begun. It therefore, says Dr. Whitby, seems to have been written after his second coming to Macedonia, mentioned Act 20:3. For,
(1.) It was written after he had been at Troas, and had left that place to return to Macedonia: now that was at his second going thither; see Co2 2:12.
(2.) It was written when Timothy was with him: now, when he left Ephesus to go into Macedonia, Timothy went not with him, but was sent before him, Act 19:22; but at his second going through Macedonia, Timothy was with him, Act 20:4.
(3.) He speaks of some Macedonians who were likely to accompany him, Co2 9:4. Now, at his second going from Macedonia, there accompanied him Aristarchus, Secundus, and Gaius of Thessalonica, the metropolis of Macedonia, Act 20:4.
(4.) The postscript says that this epistle was written from Philippi, where Paul was till the days of unleavened bread, Act 20:6; it therefore seems to have been sent from thence to them by Titus, and some other person, not long before St. Paul's coming to them; which he speaks of as instant, Co2 13:1; and that which he was now ready to do, Co2 12:14; and did, according to Dr. Lightfoot, in his journey from Philippi to Troas; he sailing about from Philippi to Corinth, to make good his promise; whilst the rest that were with him, Act 20:4, went directly the next cut to Troas, and there waited for him. See Whitby.
That the first epistle had produced powerful effects among the Corinthians is evident from what the apostle mentions in this. Titus had met him in Macedonia, and told him of the reformation produced by this epistle, see Co2 7:5, Co2 7:6; that the Church had excommunicated the incestuous man; that the epistle had overwhelmed them with great distress; had led them to a close examination of their conduct and state; and had filled them with respect and affection for their apostle, etc. Hearing this, St. Paul wrote this second epistle, to comfort, to commend them, and to complete the work which he had begun, by causing them to finish the contribution for the poor saints at Jerusalem; and also to vindicate his own apostolic character, and to unmask the pretended apostle, who had led them so long astray. See the preceding Introduction.
Its principal divisions are: -
I. The preface, Co2 1:1-7.
II. The Narration, comprehending an account of what had happened to himself; his answer to their questions concerning the incestuous person, with different other matters; among which, the following are the chief: -
(1.) The persecution which he had suffered in Asia, and from which he had been miraculously rescued, Co2 1:8-14.
(2.) His purpose to pay them a visit, Co2 1:15-24.
(3.) Concerning the sorrow which they had suffered on account of the excommunication of the incestuous person, 2 Corinthians 2, 7.
(4.) His own vindication against the false apostle; in which he gives an account of his doctrine, Co2 3:6-18. His conduct, Co2 4:1-6. His bodily infirmities, Co2 4:7; and 2 Corinthians 5.
(5.) Strongly exhorts them to a holy life, 2 Corinthians 6, 7.
III. Of the Alms that had been collected, and were yet to be collected, 2 Corinthians 8, Co2 9:1-15.
IV. His Defence against the false apostle and his calumniators in general, 2 Corinthians 10-12.
V. Miscellaneous matters, Co2 13:1-14.
It may be remarked, once for all, that none of these or such artificial divisions are made by the apostle himself, no more than the divisions into chapters and verses. All these are the work of man, and certainly contribute nothing to a proper understanding of the epistle itself. The apostle appears to have sat down, and, under the influence of the Divine Spirit, he wrote on the different subjects treated of in the epistle just in the order that these things occurred to his mind, without intending particular heads, divisions or subdivisions. And, as he probably wrote the whole with very little intermission of time, his sense will be best apprehended by those who carefully read over the whole at one sitting.

St. Paul encourages them to trust in God in all adversities, from a consideration of the support which he had granted them already in times of afflictions; and expresses his strong confidence of their fidelity, Co2 1:1-7. Mentions the heavy tribulation which he had passed through in Asia; as also his deliverance, Co2 1:8-11. Shows in what the exultation of a genuine Christian consists, Co2 1:12. Appeals to their own knowledge of the truth of the things which he wrote to them, Co2 1:13, Co2 1:14. Mentions his purpose of visiting them; and how sincere he was in forming it; and the reason why he did not come, as he had purposed, Co2 1:15-24.
Albert Barnes: Notes on the Bible - 1834
Introduction to 2 Corinthians
Section 1. The Design of the Second Epistle to the Corinthians
In the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church there, and the design which Paul had in view in writing to them at first, have been fully stated. In order to a full understanding of the design of this Epistle, those facts should be borne in distinct remembrance, and the reader is referred to the statement there made as material to a correct understanding of this Epistle. It was shown there that an important part of Paul's design at that time was to reprove the irregularities which existed in the church at Corinth. This he had done with great fidelity. He had not only answered the inquiries which they proposed to him, but he had gone with great particularity into an examination of the gross disorders of which he had learned by some members of the family of Chloe. A large part of the Epistle, therefore, was the language of severe reproof. Paul felt its necessity; and he had employed that language with unwavering fidelity to his Master.
Yet it was natural that he should feel great solicitude in regard to the reception of that letter, and to its influence in accomplishing what he wished. That letter had been sent from Ephesus, where Paul proposed to remain until after the succeeding Pentecost Co1 16:8; evidently hoping by that time to hear from them, and to learn what had been the manner of the reception of his Epistle. He proposed then to go to Macedonia, and from that place to go again to Corinth Co1 16:5-7; but he was evidently desirous to learn in what manner his First Epistle had been received, and what was its effect, before he visited them. He sent Timothy and Erastus before him to Macedonia and Achaia Act 19:22; Co1 16:10, intending that they should visit Corinth, and commissioned Timothy to regulate the disordered affairs in the church there. It would appear also that he sent Titus to the church there in order to observe the effect which his Epistle would produce, and to return and report to him, Co2 2:13; Co2 7:6-16.
Evidently, Paul felt much solicitude on the subject; and the manner in which they received his admonitions would do much to regulate his own future movements. An important case of discipline; his authority as an apostle; and the interests of religion in an important city, and in a church which he had himself founded, were all at stake. In this state of mind he himself left Ephesus, and went to Troas on his way to Macedonia, where it appears he had appointed Titus to meet him, and to report to him the manner in which his First Epistle had been received; see the note at Co2 2:13. Then his mind was greatly agitated and distressed because he did not meet Titus as he had expected, and in this state of mind he went forward to Macedonia. There he had a direct interview with Titus Co2 7:5-6, and learned from him that his First Epistle had accomplished all which he had desired, Co2 7:7-16. The act of discipline which he had directed had been performed; the abuses had been in a great measure corrected, and the Corinthians had been brought to a state of true repentance for their former irregularities and disorders. The heart of Paul was greatly comforted by this intelligence, and by the signal success which had attended this effort to produce reform. In this state of mind, he wrote to them this second letter.
Titus had spent some time in Corinth. He had had an opportunity of learning the views of the parties, and of ascertaining the true condition of the church. This Epistle is designed to meet some of the pRev_ailing views of the party which was opposed to him there, and to refute some of the pRev_ailing slanders in regard to himself. The Epistle, therefore, is occupied to a considerable extent in refuting the slanders which bad been heaped upon him, and in vindicating his own character. This letter also he sent by the hands of Titus, by whom the former had been sent, and he designed doubtless that the presence of Titus should aid in accomplishing the objects which he had in view in the Epistle; see Co2 8:17-18.
Section 2. The Subjects Treated in this Epistle
It has been generally admitted that this Epistle is written without much definite arrangement or plan. It treats on a variety of topics mainly as they occurred to the mind of the apostle at the time, and perhaps without having formed any definite arrangement before he commenced writing it. Those subjects are all important, and are all treated in the usual manner of Paul, and are all useful and interesting to the church at large; but we shall not find in this Epistle the same systematic arrangement which is apparent in the Epistle to the Romans, or which occurs in the First Epistle to the Corinthians. Some of the subjects of which it treats are the following:
(1) He mentions his own sufferings, and particularly his late trials in Asia. For deliverance from these trials, he expresses his gratitude to God; and states the design for which God called him to endure such trials to have been, that he might be better qualified to comfort others who might be afflicted in a similar manner. Co2 1:1-12.
(2) he vindicates himself from one of the accusations which his enemies had brought against him, that he was unstable and fickle-minded. He had promised to visit them; and he had not yet fulfilled his promise. They took occasion, therefore, to say that he was unstable, and that he was afraid to visit them. He shows to them, in reply, the true reason why he had not come to them, and that his real object; in not doing it, had been "to spare" them, Co2 1:13-24.
(3) the case of the unhappy individual who had been guilty of incest, had deeply affected his mind. In the First Epistle, he had treated of this case at large, and had directed that discipline should be exercised. He had felt deep solicitude in regard to the manner in which his commands on that subject should be received, and had judged it best not to visit them until he should be informed of the manner in which they had complied with his directions. Since they had obeyed him, and had inflicted discipline on him, he now exhorts them to forgive the unhappy man, and to receive him again to their fellowship, Co2 2:1-11.
(4) he mentions the deep solicitude which he had on this subject, and his disappointment when he came to Troas and did not meet with Titus as he had expected, and had not been informed as he hoped to have been of the manner in which his former Epistle had been received, Co2 2:12-17. In view of the manner in which they had received his former Epistle, and of the success of his efforts, which he learned when he reached Macedonia, he gives thanks to God that all his efforts to promote the welfare of the church had been successful, Co2 2:14-17.
(5) Paul vindicates his character, and his claims to be regarded as an apostle. he assures them that he does not need letters of commendation to them, since they were fully acquainted with his character, Co2 3:1-6. This subject leads him into an examination of the nature of the ministry and its importance, which he illustrates by showing the comparative obscurity of the Mosaic ministrations, and the greater dignity, and permanency of the gospel, Co2 3:7-18.
(6) in 2 Cor. 4; 5 he states the principles by which he was actuated in the ministry. He and the other apostles were greatly afflicted, and were subjected to great and special trials, but they had also great and unusual consolations. They were sustained with the hope of heaven, and with the assurance that there was a world of glory. They acted in view of that world. and had gone forth in view of it to entreat people to be reconciled to God.
(7) having referred in 2 Cor. 5 to the nature and objects of the Christian ministry, he expatiates with great beauty on the temper with which he and his brethren, in the midst of great trials and afflictions, executed this important work; Co2 6:1-10.
(8) having in this manner pursued a course of remark that was calculated to conciliate their regard, and to show his affection for them, he exhorts them Co2 6:11-18, to avoid those connections which would injure their piety, and which were inconsistent with the gospel which they professed to love. The connections to which he particularly referred were, improper marriages and ruinous alliances with idolaters, to which they were particularly exposed.
(9) in 2 Cor. 7 he again makes a transition to Titus, and to the joy which he had brought him in the intelligence which he gave of the manner in which the commands of Paul in the First Epistle had been received, and of its happy effect on the minds of the Corinthians.
(10) in 2 Cor. 8-9 Paul refers to, and discusses the subject on which his heart was so much set - the collection for the poor and afflicted Christians in Judea. He had commenced the collection in Macedonia, and had boasted to them that the Corinthians would aid largely in that benevolent work, and he now sent Titus to complete it in Corinth.
(11) in 2 Cor. 10 he enters upon a vindication of himself, and of his apostolic authority against the accusation of his enemies; and pursues the subject through 2 Cor. 11 by a comparison of himself with others, and in 2 Cor. 12 by an argument directly in favour of his apostolic authority from the favours which God had bestowed on him, and the evidence which he had given of his having been commissioned by God. This subject he pursues also in various illustrations to the end of the Epistle.
The objects of this Epistle, therefore, and subjects discussed, are various. They are, to show his deep interest in their welfare - to express his gratitude that his former letter had been so well received, and had so effectually accomplished what he wished to accomplish - to carry forward the work of reformation among them which had been so auspiciously commenced - to vindicate his authority as an apostle from the objections which he had learned through Titus they had continued to make - to secure the collection for the poor saints in Judea, on which his heart had been so much set - and to assure them of his intention to come and visit them according to his repeated promises. The Epistle is substantially of the same character as the first. It was written to a church where great dissensions and other evils pRev_ailed; it was designed to promote a reformation; and is a model of the manner m which evils are to be corrected in a church. In connection with the First Epistle. it shows the manner in which offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be entered on and pursued. Though these were local evils, yet great principles are involved here, of use to the church in all ages; and to these Epistles the church must refer at all times, as an illustration of the proper manner of administering discipline, and of silencing the calumnies of enemies.
Section 3. The Time and Place in which the Epistle Was Written
It is manifest that this Epistle was written from Macedonia (see Co2 8:1-14; Co2 9:2), and was sent by Titus to the church at Corinth. If so, it was written probably about a year after the former Epistle. Paul was on his way to Corinth, and was expecting to go there soon. He had left Ephesus, where he was when he wrote the First Epistle, and had gone to Troas, and from thence to Macedonia, where he had met with Titus, and had from him learned what was the effect of his First Epistle. In the overflowing of his heart with gratitude for the success of that letter, and with a desire to carry forward the work of reformation in the church, and completely to remove all the objections which had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter - a letter which we cannot doubt was as kindly received as the former, and which Like that accomplished the objects which he had in view.

This chapter 2 Cor. 1 consists of the following parts, or subjects:
1. The usual salutation and benediction in the introduction of the Epistle, Co2 1:1-2. This is found in all the epistles of Paul, and was at once an affectionate salutation and an appropriate expression of his interest in their welfare, and also an appropriate mode of commencing an address to them by one who claimed to be inspired and sent from God.
2. He refers to the consolation which he had had in his heavy trials, and praises God for that consolation, and declares that the reason for which he was comforted was, that he might be qualified to administer consolation to others in the same or in similar circumstances, Co2 1:3-7.
3. He informs them of the heavy trials which he was called to experience when he was in Ephesus, and of his merciful deliverance from those trials, Co2 1:8-12. He had been exposed to death, and had despaired of life, Co2 1:8-9; yet he had been delivered Co2 1:10; he desired them to unite with him in thanksgiving on account of it Co2 1:11; and in all this he had endeavored to keep a good conscience, and had that testimony that he had endeavored to maintain such a conscience toward all, and especially toward them, Co2 1:12.
4. He refers to the design which he had in writing the former letter to them, Co2 1:13-14. He had written to them only such things as they admitted to be true and proper; and such as he was persuaded they would always admit. They had always received his instructions favorably and kindly; and he had always sought their welfare.
5. In this state of mind, Paul had designed to have paid them a second visit, Co2 1:15-16. But he had not done it yet, and it appears that his enemies had taken occasion from this to say that he was inconstant and fickle-minded. He, therefore, takes occasion to vindicate himself, and to convince them that he was not faithless to his word and purposes, and to show them the true reason why he had not visited them, Co2 1:17-24. He states, therefore, that his real intentions had been to visit them Co2 1:15-16; that his failure to do so had not proceeded from either levity or falsehood Co2 1:17; as they might have known from the uniform doctrine which he had taught them, in which he had inculcated the necessity of a strict adherence to promises, from the veracity of Jesus Christ his great example Co2 1:18-20; and from the fact that God had given to him the Holy Spirit, and anointed him Co2 1:21-22; and he states, therefore, that the true reason why he had not come to them was, that he wished to spare them Co2 1:23-24; he was willing to remain away from them until they should have time to correct the evils which existed in their church, and pRev_ent the necessity of severe discipline when he should come.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous power which he has exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been anything of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure of it. Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in a few words (Act 20:2, Act 20:3). We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city (Rom 15:26); and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome (Rom 16:22, Rom 16:23). From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity which he had threatened (Co2 13:2, Co2 13:3); or this adversary of the apostle had, at that time, voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul's divine mission.

Co2 1:1, Paul salutes the Corinthians; Co2 1:3, he encourages them against troubles, by the comforts and deliverances which God had given him, as in all his afflictions, Co2 1:8, so particularly in his late danger in Asia; Co2 1:12, And calling both his own conscience and theirs to witness of his sincere manner of preaching the immutable truth of the gospel, Co2 1:15. he excuses his not coming to them, as proceeding not of lightness, but of his lenity towards them.

Geneva 1599
Paul, (1) an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:
(1) See the declaration of such salutations in the former epistles.
John Gill
INTRODUCTION TO 2 CORINTHIANS 1
This chapter contains the inscription of the epistle, the salutation of the persons to whom it is written, the preface to it, and the first part of it, in which is the apostle's defence of himself from the charge of fickleness and inconstancy. The inscription is in 2Cor 1:1, in which an account is given of the person, the writer of this epistle, by his name Paul, and by his office, an apostle of Jesus Christ, which is ascribed to the will of God as the spring and cause of it; and with himself he joins Timothy, whom he calls a brother: also an account is given of the persons to whom the epistle is inscribed, who are both the church at Corinth, and all the saints throughout the region of Achaia, of which Corinth was the chief city: the salutation, and which is common to all the epistles of the Apostle Paul, is in 2Cor 1:2, and the preface begins 2Cor 1:3, with a thanksgiving to God, who is described by the relation he stands in to Christ, as his Father, by the manifold mercies and blessings he is the author and donor of, and by the consolation he administers; an instance of which is given, 2Cor 1:4, in the apostle and his companions, who had been comforted by him; the end of which was, that they might be instruments of comforting others in like troubles with the same consolations; the great goodness of God in which is illustrated by proportioning their consolation by Christ to their sufferings for him, 2Cor 1:5, and the end both of their afflictions and their comforts is repeated and explained; and by a dilemma it is shown, that both were for the good of the saints at Corinth, 2Cor 1:6, and a strong assurance is given, that as they shared in sufferings for Christ, they would partake of consolation by him as they had done, 2Cor 1:7. Next the apostle, in proof of what he had said, gives an instance of the trouble he had been in, and of the comfort and deliverance he had received, which he would not have the Corinthians ignorant of: he mentions the place where it was, in Asia, and gives an account of the nature of the affliction, how great it was; it was out of measure, above the strength of man, and induced despair of life, 2Cor 1:8, so that the apostle, and those that were with him in it, expected nothing but death, and were under the sentence of it in their own apprehensions; the end of God in suffering which, was to take them off of all self-confidence, and to engage their trust in God, to which the consideration of his power in raising the dead is a strong argument, 2Cor 1:9. And indeed this deliverance, which God wrought, for the apostle, and his friends, was a deliverance as it were from death, and a very great one; and which had this effect upon them, the designed and desired end, trust and confidence in God for future deliverance, having had an experience of past and present, 2Cor 1:10, which deliverance the apostle acknowledges, was owing to the prayers of the Corinthians, as a means or helping cause of it; and which favour was bestowed thereby for this end, that as it came by the means of many, thanks might be returned by many for it, 2Cor 1:11. And the reason why the apostle, and his fellow ministers, had such an interest in the prayers of the Corinthians, was their agreeable conversation in the world, and particularly at Corinth, which their consciences bore witness to, and they could reflect upon with pleasure; it being through the grace of God with great simplicity and sincerity, and not with carnal craft and subtlety: or this is mentioned by the apostle to remove the charge of levity, and to vindicate himself and others from it, 2Cor 1:12, which he next enters upon, premising that the constant course of their lives was such as before described, and which there was no reason to doubt would always continue such; for the truth of which he appeals to what they had seen, and owned to be in them, 2Cor 1:13, and that it was acknowledged, at least in part, that the apostles were their rejoicing, or of whom they boasted as to their conduct and conversation, even as they were persuaded they would be matter of rejoicing in the day of Christ to them, 2Cor 1:14. And then the apostle acknowledges his intention and promise of coming to them, which was in confidence of their value for him, and of their being real Christians and persevering ones; and for this end, that he might establish them in the grace which they had received, 2Cor 1:15, and also, after he had passed by them into Macedonia, and was returned from thence to them again, that he might be helped on by them in his journey to Jerusalem, with the collection for the poor saints there, 2Cor 1:16. But then he denies that he used levity, or carnal policy and purposes, or was guilty of any contradiction; all which expresses by certain interrogations, 2Cor 1:17, which confirms by the ministration of the Gospel among them, which was all of apiece, without contradiction for the truth of which he calls God to witness; and so argues from the uniformity of his ministry, to the constancy of his word of promise, 2Cor 1:18. Which argument he amplifies and enlarges on, by observing the subject matter of the Gospel ministry, which is Jesus Christ the Son of God; and which, though preached by different ministers, himself, Silvanus, and Timothy, yet was the same, had no contrariety in it, as preached by the one, and by the other, 2Cor 1:19, and therefore there was no reason to conclude that he was fickle and inconstant in his promise to them, when he was so invariable in his ministry among them: besides, as all the promises of God are sure and certain, being made by the God of truth, and being in Christ, and the performance of them being for the glory of God by the saints; so the promises of every good man, in imitation of God and Christ, are firmly and constantly observed, as much as can be by frail and finite creatures, 2Cor 1:20; and that the apostle, and his fellow ministers, were not so fickle and changeable as they were represented, neither in their principles, nor in their practices, the apostle takes notice of some blessings of grace, which they enjoyed in common with other saints, and with the Corinthians; such as stability in Christ, the unction of divine grace, the seal and earnest of the Spirit in their hearts; all which they had from God, and which kept them close to God, and preserved them in his grace, and from a fickle variable temper of mind, and from changeableness either in doctrine or conduct, 2Cor 1:21. And then the apostle proceeds to give the true reason why he had not as yet come to Corinth, according to his promise, which was on their account, and not his own, that they might not come under that severe discipline and correction, which their faults required; and for the truth of this he calls God to witness, 2Cor 1:23. But lest it should be objected that this was assuming a dominion over them, a lording it over God's heritage, he observes, that he and his fellow ministers did not pretend to have dominion over their faith, only to be helpers of their joy, 2Cor 1:24.
John Wesley
Timotheus our brother - St. Paul writing to Timotheus styled him his son; writing of him, his brother.
Robert Jamieson, A. R. Fausset and David Brown
THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED. (2Co. 1:1-24)
Timothy our brother--When writing to Timothy himself, he calls him "my son" (Ti1 1:18). Writing of him, "brother," and "my beloved son" (1Cor 4:17). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare 2Cor 2:12-13; see on 1Cor 16:10-11).
in all Achaia--comprising Hellas and the Peloponnese. The Gentiles themselves, and AnnÃ&brvbr;us Gallio, the proconsul (Acts 18:12-16), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (Th1 1:8; Th2 1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also--Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In Gal 1:2 all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."
1:11:1: [3969] Պա՛ւղոս առաքեա՛լ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, եւ Տիմոթէոս եղբայր. եկեղեցւոյդ Աստուծոյ որ է ՚ի Կորնթոս՝ սրբովքդ ամենեքումբք՝ որ են յամենայն կողմանս Աքայեցւոց[3970]։ [3969] ՚Ի վերնագրիս՝ ոմանք. Առ Կորնթացիսն թուղթ երկրորդ։ Եւ ոմանք. Թուղթ երկրորդ առ Կորնթացիս։[3970] Օրինակ մի. Յիսուսի Քրիստոսի խնամօքն Աստուծոյ, եւ Սոսթենէս եղբայր։ Ոմանք. Ամենեքումք։
1 Պօղոսը՝ Յիսուս Քրիստոսի առաքեալը Աստծու կամքով, եւ Տիմոթէոս եղբայրը, Կորնթոսում գտնուող Աստծու եկեղեցուն, Աքայիայի բոլոր կողմերում եղող բոլոր սրբերով հանդերձ.
1 Պօղոս, Աստուծոյ կամքովը Յիսուս Քրիստոսին առաքեալը ու Տիմոթէոս մեր եղբայրը. Կորնթոսի մէջ եղած Աստուծոյ եկեղեցիին եւ Աքայիայի մէջ եղող բոլոր սուրբերուն.
Պաւղոս, առաքեալ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, եւ Տիմոթէոս եղբայր. եկեղեցւոյդ Աստուծոյ որ է ի Կորնթոս, սրբովքդ ամենեքումբք որ են յամենայն կողմանս Աքայեցւոց:

1:1: [3969] Պա՛ւղոս առաքեա՛լ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, եւ Տիմոթէոս եղբայր. եկեղեցւոյդ Աստուծոյ որ է ՚ի Կորնթոս՝ սրբովքդ ամենեքումբք՝ որ են յամենայն կողմանս Աքայեցւոց[3970]։
[3969] ՚Ի վերնագրիս՝ ոմանք. Առ Կորնթացիսն թուղթ երկրորդ։ Եւ ոմանք. Թուղթ երկրորդ առ Կորնթացիս։
[3970] Օրինակ մի. Յիսուսի Քրիստոսի խնամօքն Աստուծոյ, եւ Սոսթենէս եղբայր։ Ոմանք. Ամենեքումք։
1 Պօղոսը՝ Յիսուս Քրիստոսի առաքեալը Աստծու կամքով, եւ Տիմոթէոս եղբայրը, Կորնթոսում գտնուող Աստծու եկեղեցուն, Աքայիայի բոլոր կողմերում եղող բոլոր սրբերով հանդերձ.
1 Պօղոս, Աստուծոյ կամքովը Յիսուս Քրիստոսին առաքեալը ու Տիմոթէոս մեր եղբայրը. Կորնթոսի մէջ եղած Աստուծոյ եկեղեցիին եւ Աքայիայի մէջ եղող բոլոր սուրբերուն.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел, волею Божиею Апостол Иисуса Христа, и Тимофей брат, церкви Божией, находящейся в Коринфе, со всеми святыми по всей Ахаии:
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ, καὶ τιμόθεος ὁ ἀδελφός, τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσιν τοῖς οὗσιν ἐν ὅλῃ τῇ ἀχαΐᾳ·
1:1. ΠΑΥΛΟΣ (A-Paulos) ἀπόστολος (a-setee-off) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) διὰ (through) θελήματος (of-a-determining-to) θεοῦ (of-a-Deity) καὶ (and) Τιμόθεος (a-Timotheos) ὁ (the-one) ἀδελφὸς (brethrened,"τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῇ (unto-the-one) οὔσῃ (unto-being) ἐν (in) Κορίνθῳ, (unto-a-Korinthos,"σὺν (together) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) οὖσιν ( unto-being ) ἐν (in) ὅλῃ (unto-whole) τῇ (unto-the-one) Ἀχαίᾳ: (unto-an-Achaia)
1:1. Paulus apostolus Iesu Christi per voluntatem Dei et Timotheus frater ecclesiae Dei quae est Corinthi cum sanctis omnibus qui sunt in universa AchaiaPaul, an apostle of Jesus Christ by the will of God, and Timothy our brother: to the church of God that is at Corinth, with all the saints that are in all Achaia:
1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in the whole of Achaia:
1:1. Paul, an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:
1:1. Paul, an Apostle of Jesus Christ by the will of God, and Timothy, a brother, to the church of God which is at Corinth, with all the saints who are in all of Achaia:
Paul, an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

1: Павел, волею Божиею Апостол Иисуса Христа, и Тимофей брат, церкви Божией, находящейся в Коринфе, со всеми святыми по всей Ахаии:
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ, καὶ τιμόθεος ὁ ἀδελφός, τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσιν τοῖς οὗσιν ἐν ὅλῃ τῇ ἀχαΐᾳ·
1:1. Paulus apostolus Iesu Christi per voluntatem Dei et Timotheus frater ecclesiae Dei quae est Corinthi cum sanctis omnibus qui sunt in universa Achaia
Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother: to the church of God that is at Corinth, with all the saints that are in all Achaia:
1:1. Paul, an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:
1:1. Paul, an Apostle of Jesus Christ by the will of God, and Timothy, a brother, to the church of God which is at Corinth, with all the saints who are in all of Achaia:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Надписание и приветствие послания походит на надписание и приветствие первого посл. к Коринф. Вместо Сосфена приветствующим Коринфян является Тимофей, недавно побывавший в Коринфе (1Кор.IV:17; XVI:10). - Со всеми святыми по всей Ахаии, т. е. с христианами, жившими в Елладе и Пелопонесе (южная Греция), которые видели в Коринфской Церкви центр религиозной жизни южно-греческого христианства. - Благодать... Объяснение см. в толков. на посл. к Рим I:7.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Grateful Acknowledgments.A. D. 57.
1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: 2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

This is the introduction to this epistle, in which we have,

I. The inscription; and therein, 1. The person from whom it was sent, namely, Paul, who calls himself an apostle of Jesus Christ by the will of God. The apostleship itself was ordained by Jesus Christ, according to the will of God; and Paul was called to it by Jesus Christ, according to the will of God. He joins Timotheus with himself in writing this epistle; not because he needed his assistance, but that out of the mouth of two witnesses the word might be established; and this dignifying Timothy with the title of brother (either in the common faith, or in the work of the ministry) shows the humility of this great apostle, and his desire to recommend Timothy (though he was then a young man) to the esteem of the Corinthians, and give him a reputation among the churches. 2. The persons to whom this epistle was sent, namely, the church of God at Corinth: and not only to them, but also to all the saints in all Achaia, that is, to all the Christians who lived in the region round about. Note, In Christ Jesus no distinction is made between the inhabitants of city and country; all Achaia stands upon a level in his account.

II. The salutation or apostolical benediction, which is the same as in his former epistle; and therein the apostle desires the two great and comprehensive blessings, grace and peace, for those Corinthians. These two benefits are fitly joined together, because there is no good and lasting peace without true grace; and both of them come from God our Father, and from the Lord Jesus Christ, who is the procurer and dispenser of those benefits to fallen man, and is prayed to as God.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul, an apostle - Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to the Gentiles. See on Co1 1:1 (note).
In all Achaia - The whole of the Peloponnesus, or that country separated from the main land by the Isthmus of Corinth. From this we may learn that this epistle was not only sent to the Church at Corinth, but to all the Churches in that country.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul an apostle ... - ; see the Rom 1:1 note, and Co1 1:1 note.
By the will of God - Through, or agreeably to the will of God; note, Co1 1:1.
And Timothy our brother - Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the First Epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this, see the note on Co1 1:1. The name of Timothy is associated with his in the Epistles to the Philippians and Colossians. From the former Epistle to the Corinthians Co1 16:10, we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus Act 19:21-22, intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason why Paul joined Timothy with him in writing this Epistle may have been the following:
(1) Timothy had been recently with them, and they had become acquainted with him, and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them; compare note, Co1 1:1.
(2) Paul may have wished to give as much influence as possible to Timothy. he designed that he should be his fellow-laborer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was entrusted.
(3) the influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him; see Co2 1:13-16.
Unto the church of God ... - see the note, Co1 1:2.
With all the saints which are in all Achaia - Achaia, in the largest sense, included the whole of Greece. Achaia proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labors of Paul or of others. From Rom 16:1, we know that there was a church at Cenchrea, the eastern port of Corinth, and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this Epistle should be circulated among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Paul: Rom 1:1-5; Co1 1:1; Ti1 1:1; Ti2 1:1
Timothy: Act 16:1; Rom 16:21; Co1 16:10; Phi 1:1, Phi 2:19-22; Col 1:1, Col 1:2; Th1 1:1; Th2 1:1; Heb 13:23
the church: Act 18:1-11; Co1 1:2
all: Co1 6:11; Eph 1:1
Achaia: Co2 9:2, Co2 11:10; Act 18:12; Rom 15:26, Rom 16:5; Co1 16:15; Th1 1:7, Th1 1:8
John Gill
Paul an apostle of Jesus Christ by the will of God,.... The inscription of this epistle is pretty much the same with that of the former; only whereas here he styles himself an apostle of Jesus Christ, there he says he was "called" to be one: for he did not assume that character and office without the call of Christ, and will of God; and which he chooses to mention, in opposition to the false apostles, who had neither. Likewise, in the inscription of the former epistle Sosthenes is joined with him; in this Timothy, whom he calls
our brother, not so much on account of his being a partaker of the same grace, as for his being a minister of the same Gospel: and he the rather mentions him, because he had sent him to them, to know their state, and was now returned to him with an account of it, and who joined and agreed with him in the substance of this epistle. Moreover, the former epistle is directed as "unto the church of God which is at Corinth"; so to all that call upon the name of Christ in every place; and this is directed also to the same church, together
with all the saints which are in all Achaia; which was a very considerable part of Greece, and of which Corinth was the metropolis: and the apostle's intention in directing it in this form was, that copies of this letter might be sent to them, who equally, with this church, stood in need of the reproofs, exhortations, and instructions which are in it.
1:21:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ[3971]։[3971] Ոմանք. ՅԱստուծոյ ՚ի Հօրէ մեր՛՛։
2 շնո՜րհ ընդ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
շնորհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ եւ ի Տեառնէ Յիսուսէ Քրիստոսէ:

1:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ[3971]։
[3971] Ոմանք. ՅԱստուծոյ ՚ի Հօրէ մեր՛՛։
2 շնո՜րհ ընդ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) ἡμῶν (of-us) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu ChristoGrace unto you and peace from God our Father and from the Lord Jesus Christ.
2. Grace to you and peace from God our Father and the Lord Jesus Christ.
1:2. Grace [be] to you and peace from God our Father, and [from] the Lord Jesus Christ.
1:2. Grace and peace to you from God our Father and from the Lord Jesus Christ.
Grace [be] to you and peace from God our Father, and [from] the Lord Jesus Christ:

2: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo
Grace unto you and peace from God our Father and from the Lord Jesus Christ.
1:2. Grace [be] to you and peace from God our Father, and [from] the Lord Jesus Christ.
1:2. Grace and peace to you from God our Father and from the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: Grace be to you and peace - See Rom 1:7.
Albert Barnes: Notes on the Bible - 1834
1:2: Grace be to you ... - This is the usual Christian salutation; see the Rom 1:7 note; Co1 1:3 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Rom 1:7; Sa2 15:20; Ch1 12:18; Dan 4:1; Co1 1:3; Gal 6:16; Eph 6:23; Phi 1:2; Col 1:2; Th1 1:1; Th2 1:2; Plm 1:3
John Gill
Grace be to you,.... This salutation is the same with that in the former epistle, and is common to all his epistles; See Gill on Rom 1:7.
1:31:3: Օրհնեա՛լ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի. Հայր գթութեանց, եւ Աստուած ամենայն մխիթարութեան[3972]. [3972] Ոմանք. Ամենայն մխիթարութեանց։
3 Օրհնեալ է Աստուած եւ Հայրը մեր Տէր Յիսուս Քրիստոսի, Հայրը գթութիւնների եւ Աստուած ամենայն մխիթարութեան,
3 Օրհնեալ ըլլայ Աստուած՝ մեր Տէր Յիսուս Քրիստոսին Հայրը՝ գթութեան Հայրը եւ ամէն մխիթարութեան Աստուածը.
Օրհնեալ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի, Հայր գթութեանց եւ Աստուած ամենայն մխիթարութեան:

1:3: Օրհնեա՛լ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի. Հայր գթութեանց, եւ Աստուած ամենայն մխիթարութեան[3972].
[3972] Ոմանք. Ամենայն մխիթարութեանց։
3 Օրհնեալ է Աստուած եւ Հայրը մեր Տէր Յիսուս Քրիստոսի, Հայրը գթութիւնների եւ Աստուած ամենայն մխիթարութեան,
3 Օրհնեալ ըլլայ Աստուած՝ մեր Տէր Յիսուս Քրիստոսին Հայրը՝ գթութեան Հայրը եւ ամէն մխիթարութեան Աստուածը.
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Благословен Бог и Отец Господа нашего Иисуса Христа, Отец милосердия и Бог всякого утешения,
1:3  εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσης παρακλήσεως,
1:3. Εὐλογητὸς (Goodly-fortheeable) ὁ (the-one) θεὸς (a-Deity) καὶ (and) πατὴρ (a-Father) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"ὁ (the-one) πατὴρ (a-Father) τῶν (of-the-ones) οἰκτιρμῶν (of-sympathyings-of) καὶ (and) θεὸς (a-Deity) πάσης (of-all) παρακλήσεως, (of-a-calling-beside,"
1:3. benedictus Deus et Pater Domini nostri Iesu Christi Pater misericordiarum et Deus totius consolationisBlessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort:
3. Blessed the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort;
1:3. Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
1:3. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation.
Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort:

3: Благословен Бог и Отец Господа нашего Иисуса Христа, Отец милосердия и Бог всякого утешения,
1:3  εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσης παρακλήσεως,
1:3. benedictus Deus et Pater Domini nostri Iesu Christi Pater misericordiarum et Deus totius consolationis
Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort:
1:3. Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
1:3. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-11: Здесь содержится вступление в послание... Ап. благодарит Бога за то, что Он посылает ему и его спутникам утешение в скорбях, потому что это утешение дает им возможность обращаться с утешениями к другим христианам, также подвергающимся скорбям. Из скорбей своих, постигших его и его сотрудников, Ап. останавливается здесь на опасности, какой они подверглись недавно в Ефесе и от которой их избавил Бог отчасти и по молитвам коринфских христиан.

3: Бог и Отец Господа нашего И. Христа. Первое выражение - Бог - определяет отношение к Богу Христа по Его человечеству, а второе - Отец - по Божеству (Феофилакт Болг. ). - Отец милосердия или, иначе, источник милостей (ср. Рим XII:1). - Бог всякого утешения. Так называет здесь Ап. Бога потому, что далее намерен говорить о том, что Бог послал ему утешение в скорби.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Sufferings and Consolations.A. D. 57.
3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

After the foregoing preface, the apostle begins with the narrative of God's goodness to him and his fellow-labourers in their manifold tribulations, which he speaks of by way of thanksgiving to God, and to advance the divine glory (v. 3-6); and it is fit that in all things, and in the first place, God be glorified. Observe,

I. The object of the apostle's thanksgiving, to whom he offers up blessing and praise, namely, the blessed God, who only is to be praised, whom he describes by several glorious and amiable titles. 1. The God and Father of our Lord Jesus Christ: ho Theos kai pater tou Kyriou hemon Iesou Christou. God is the Father of Christ's divine nature by eternal generation, of his human nature by miraculous conception in the womb of the virgin, and of Christ as God-man, and our Redeemer, by covenant-relation, and in and through him as Mediator our God and our Father, John xx. 17. In the Old Testament we often meet with this title, The God of Abraham, and of Isaac, and of Jacob, to denote God's covenant-relation to them and their seed; and in the New Testament God is styled the God and Father of our Lord Jesus Christ, to denote his covenant-relation to the Mediator and his spiritual seed. Gal. iii. 16. 2. The Father of mercies. There is a multitude of tender mercies in God essentially, and all mercies are from God originally: mercy in his genuine offspring and his delight. He delighteth in mercy, Mic. vii. 18. 3. The God of all comfort; from his proceedeth the COMFORTER, John xv. 26. He giveth the earnest of the Spirit in our hearts, v. 22. All our comforts come from God, and our sweetest comforts are in him.

II. The reasons of the apostle's thanksgivings, which are these:--

1. The benefits that he himself and his companions had received from God; for God had comforted them in all their tribulations, v. 4. In the world they had trouble, but in Christ they had peace. The apostles met with many tribulations, but they found comfort in them all: their sufferings (which are called the sufferings of Christ, v. 5, because Christ sympathized with his members when suffering for his sake) did abound, but their consolation by Christ did abound also. Note, (1.) Then are we qualified to receive the comfort of God's mercies when we set ourselves to give him the glory of them. (2.) Then we speak best of God and his goodness when we speak from our own experience, and, in telling others, tell God also what he has done for our souls.

2. The advantage which others might receive; for God intended that they should be able to comfort others in trouble (v. 4), by communicating to them their experiences of the divine goodness and mercy; and the sufferings of good men have a tendency to this good end (v. 6) when they are endued with faith and patience. Note, (1.) What favours God bestows on us are intended not only to make us cheerful ourselves, but also that we may be useful to others. (2.) If we do imitate the faith and patience of good men in their afflictions, we may hope to partake of their consolations here and their salvation hereafter.
Adam Clarke: Commentary on the Bible - 1831
1:3: Blessed be God - Let God have universal and eternal praise:
1. Because he is the Father of our Lord Jesus Christ, who is the gift of his endless love to man, Joh 1:16.
2. Because he is the Father of mercies, ὁ Πατηρ των οικτιρμων, the source whence all mercy flows, whether it respect the body or the soul, time or eternity; the source of tender mercy; for so the word implies. See on Rom 12:1 (note). And,
3. Because he is the God of all comfort - the Fountain whence all consolation, happiness, and bliss flow to angels and to men.
Albert Barnes: Notes on the Bible - 1834
1:3: Blessed be God - This is the commencement properly of the Epistle, and it is the language of a heart that is full of joy, and that bursts forth with gratitude in view of mercy. It may have been excited by the recollection that he had formerly written to them, and that during the interval which had elapsed between the time when the former Epistle was written and when this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this Epistle. It is remarked by Doddridge, that 11 out of the 13 epistles of Paul, begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favored with remarkable consolations, and it was not unnatural that he should allow himself to give expression to his joy and praise in view of all the mercies which God had conferred on him. This entire passage is one that is exceedingly valuable, as showing that there may be elevated joy in the midst of deep affliction, and as showing what is the reason why God visits his servants with trials. The phrase "blessed be God," is equivalent to "praised be God;" or is an expression of thanksgiving. It is the usual formula of praise (compare Eph 1:3); and shows his entire confidence in God, and his joy in him, and his gratitude for his mercies. it is one of innumerable instances which show that it is possible and proper to bless God in view of the trials with which he visits his people, and of the consolations which he causes to abound.
The Father of our Lord Jesus Christ - God is mentioned here in the relation of the "Father of the Lord Jesus," doubtless because it was through the Lord Jesus, and him alone, that He had imparted the consolation which he had experienced, Co2 1:5. Paul knew no other God than the "Father of the Lord Jesus;" he knew no other source of consolation than the gospel; he knew of no way in which God imparted comfort except through his Son. That is genuine Christian consolation which acknowledges the Lord Jesus as the medium by whom it is imparted; that is proper thanksgiving to God which is offered through the Redeemer; that only is the proper acknowledgment of God which recognizes him as the "Father of the Lord Jesus."
The Father of mercies - This is a Hebrew mode of expression, where a noun performs the place of an adjective. and the phrase is synonymous nearly with "merciful Father." The expression has however somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews used the word "father" often to denote the author, or source of anything; and the idea in phraseology like this is, that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it; or was the source and fountain of it - sustaining a relation to all true consolation analogous to that which a father sustains to his offspring. God has the paternity of all true joy. It is one of his special and glorious attributes that he thus produces consolation and mercy.
And the God of all comfort - The source of all consolation. Paul delighted, as all should do, to trace all his comforts to God; and Paul, as all Christians have, had sufficient reason to regard God as the source of true consolation. There is no other real source of happiness but God; and he is able abundantly, and willing to impart consolation to his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Blessed: Gen 14:20; Ch1 29:10; Neh 9:5; Job 1:21; Psa 18:46, Psa 72:19; Dan 4:34; Eph 1:3; Pe1 1:3
the Father of our: Co2 11:31; Joh 5:22, Joh 5:23, Joh 10:30, Joh 20:17; Rom 15:6; Eph 1:3, Eph 1:17; Phi 2:11; Jo2 1:4, Jo2 1:9
the Father of mercies: Psa 86:5, Psa 86:15; Dan 9:9; Mic 7:18
the God: Rom 15:5
Geneva 1599
(2) (a) Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of (b) mercies, and the God of all comfort;
(2) He begins after this manner with thanksgiving, which nonetheless (otherwise than he was accustomed to) he applies to himself: beginning his epistle with the setting forth of the dignity of his apostleship, forced (as it should seem) by their importunity which took an occasion to despise him, by reason of his miseries. But he answers, that he is not so afflicted but that his comforts do exceed his afflictions, showing the ground of them, even the mercy of God the Father in Jesus Christ.
(a) To him be praise and glory given.
(b) Most merciful.
John Gill
Blessed be God,.... This is an ascription of praise and glory to God, for he can only be blessed of men, by their praising and glorifying him, or by ascribing honour and blessing to him: and in this form of blessing him he is described, first by his relation to Christ,
even the Father of our Lord Jesus Christ: whose Son Christ is, not by creation, as angels and men, nor by adoption, as saints, but in such a way of filiation, as no creatures are, or possibly can be: he is his only begotten Son, his own proper Son, his natural and eternal Son, is of the same nature with him, and equal to him in perfections, power, and glory. This is rightly prefaced by the apostle to the other following characters, since there is no mercy nor comfort administered to the sons of men but through the Lord Jesus Christ, the Son of God, and Saviour of sinners. And next he is described by his attribute of mercy, and the effects of it, or by his merciful disposition to his creatures,
the Father of mercies. The Jews frequently address God in their prayers (a) under the title or character of, , "Father of mercies". The plural number is used, partly to show that God is exceeding merciful; he delights in showing mercy to poor miserable creatures, and is rich and plenteous in the exercise of it: nothing is more common in the Talmudic writings, than to call him "the merciful", and this is partly to express the multitude of his tender mercies, of which he is the "Father", author, and giver, both in a temporal, and spiritual sense; for there are not only innumerable providential mercies which the people of God share in, and partake of, but also a multitude of spiritual mercies. Such as redemption by Christ, pardon of sin through his blood, regeneration by his Spirit, supplies of grace out of his fulness, and the word and ordinances; all which are owing to the mercy of God, which they have abundant reason to be thankful to him, and bless him for, being altogether unworthy and undeserving of them. God is also described by his work of comforting the saints,
and the God of all comfort; most rightly is this character given him, for there is no solid comfort but what comes from him; there is none to be had in, and from the creatures; and whatever is had through them it is from him: and all spiritual comfort is of him; whatever consolation the saints enjoy they have it from God, the Father of Christ, and who is their covenant God and Father in Christ; and the consolation they have from him through Christ in a covenant way is not small, and for which they have great reason to bless the Lord, as the apostle here does; for it is from him that Christ, the consolation of Israel, and the Spirit, the Comforter, come, and whatever is enjoyed by the Gospel.
(a) Seder Tephillot, fol. 55. 8. Ed. Basil. fol. 77. 1. & passim, Ed. Amstelod. Sapher Shaare Zion, fol. 54. 1. Vid. Kabbala Denudata, par. 1. p. 7.
John Wesley
Blessed be the God and Father of our Lord Jesus Christ - A solemn and beautiful introduction, highly suitable to the apostolical spirit. The Father of mercies, and God of all comfort - Mercies are the fountain of comfort; comfort is the outward expression of mercy. God shows mercy in the affliction itself. He gives comfort both in and after the affliction. Therefore is he termed, the God of all comfort. Blessed be this God!
Robert Jamieson, A. R. Fausset and David Brown
This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them (2Cor 1:15-24).
Father of mercies--that is, the SOURCE of all mercies (compare Jas 1:17; Rom 12:1).
comfort--which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (2Cor 1:4-6). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance (Ps 146:3, Ps 146:5, Ps 146:8; Jas 5:11).
1:41:4: որ մխիթարէ՛ն զմեզ յամենայն նեղութիւնս մեր. առ ՚ի կարօղ լինելո՛յ մեզ մխիթարել զայնոսիկ, որ յամենայն նեղութիւնսն իցեն, մխիթարութեամբն որով մե՛ք մխիթարիմք յԱստուծոյ[3973]։ [3973] Ոմանք. Որ մխիթարէ։
4 որ մխիթարում է մեզ մեր բոլոր նեղութիւնների մէջ, որպէսզի մենք էլ կարող լինենք մխիթարելու նրանց, որոնք ամէն տեսակ նեղութիւնների մէջ են, այն մխիթարութեամբ, որով մենք ենք մխիթարւում Աստծուց.
4 Որ մեզ կը մխիթարէ մեր բոլոր նեղութիւններուն մէջ, որպէս զի մենք կարող ըլլանք մխիթարել զանոնք՝ որ ամէն տեսակ նեղութիւններու մէջ են, այն մխիթարութիւնովը որով մենք Աստուծմէ կը մխիթարուինք.
որ մխիթարէն զմեզ յամենայն նեղութիւնս մեր, առ ի կարող լինելոյ մեզ մխիթարել զայնոսիկ որ յամենայն նեղութիւնսն իցեն, մխիթարութեամբն որով մեք մխիթարիմք յԱստուծոյ:

1:4: որ մխիթարէ՛ն զմեզ յամենայն նեղութիւնս մեր. առ ՚ի կարօղ լինելո՛յ մեզ մխիթարել զայնոսիկ, որ յամենայն նեղութիւնսն իցեն, մխիթարութեամբն որով մե՛ք մխիթարիմք յԱստուծոյ[3973]։
[3973] Ոմանք. Որ մխիթարէ։
4 որ մխիթարում է մեզ մեր բոլոր նեղութիւնների մէջ, որպէսզի մենք էլ կարող լինենք մխիթարելու նրանց, որոնք ամէն տեսակ նեղութիւնների մէջ են, այն մխիթարութեամբ, որով մենք ենք մխիթարւում Աստծուց.
4 Որ մեզ կը մխիթարէ մեր բոլոր նեղութիւններուն մէջ, որպէս զի մենք կարող ըլլանք մխիթարել զանոնք՝ որ ամէն տեսակ նեղութիւններու մէջ են, այն մխիթարութիւնովը որով մենք Աստուծմէ կը մխիթարուինք.
zohrab-1805▾ eastern-1994▾ western am▾
1:44: утешающий нас во всякой скорби нашей, чтобы и мы могли утешать находящихся во всякой скорби тем утешением, которым Бог утешает нас самих!
1:4  ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ θεοῦ·
1:4. ὁ (the-one) παρακαλῶν (calling-beside-unto) ἡμᾶς (to-us) ἐπὶ (upon) πάσῃ (unto-all) τῇ (unto-the-one) θλίψει (unto-a-pressing) ἡμῶν, (of-us,"εἰς (into) τὸ (to-the-one) δύνασθαι ( to-able ) ἡμᾶς (to-us) παρακαλεῖν (to-call-beside-unto) τοὺς (to-the-ones) ἐν (in) πάσῃ (unto-all) θλίψει (unto-a-pressing) διὰ (through) τῆς (of-the-one) παρακλήσεως (of-a-calling-beside) ἧς (of-which) παρακαλούμεθα (we-be-called-beside-unto) αὐτοὶ (them) υπὸ (under) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
1:4. qui consolatur nos in omni tribulatione nostra ut possimus et ipsi consolari eos qui in omni pressura sunt per exhortationem qua exhortamur et ipsi a DeoWho comforteth us in all our tribulation, that we also may be able to comfort them who are in all distress, by the exhortation wherewith we also are exhorted by God.
4. who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.
1:4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
1:4. He consoles us in all our tribulation, so that we too may be able to console those who are in any kind of distress, through the exhortation by which we also are being exhorted by God.
Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God:

4: утешающий нас во всякой скорби нашей, чтобы и мы могли утешать находящихся во всякой скорби тем утешением, которым Бог утешает нас самих!
1:4  ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ θεοῦ·
1:4. qui consolatur nos in omni tribulatione nostra ut possimus et ipsi consolari eos qui in omni pressura sunt per exhortationem qua exhortamur et ipsi a Deo
Who comforteth us in all our tribulation, that we also may be able to comfort them who are in all distress, by the exhortation wherewith we also are exhorted by God.
1:4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
1:4. He consoles us in all our tribulation, so that we too may be able to console those who are in any kind of distress, through the exhortation by which we also are being exhorted by God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Нас. Ап. имеет здесь в виду Тимофея и, быть может, своих сотрудников. - Утешающий, т. е. не один и не два раза, а постоянно посылающий нам утешения (Злат. ). - Во всякой скорби нашей -точнее: "при всей нашей скорби". Все страдания Ап. рассматриваются здесь как одно целое. - Чтобы и мы могли утешать... Испытавший сам на себе что-либо может понять и испытанное другими людьми. - Находящихся во всякой скорби, т. е. удрученных всякою скорбью, со всех сторон обуреваемых напастями. - Утешением, которым... т. е. сообщая о тех неожиданных милостях, какие получил Ап. и его спутники от Бога.
Adam Clarke: Commentary on the Bible - 1831
1:4: Who comforteth us - Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation - never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties.
That we may be able to comfort them - Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister's trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See Co2 1:6.
Albert Barnes: Notes on the Bible - 1834
1:4: Who comforteth us - Paul here doubtless refers primarily to himself and his fellow apostles as having been filled with comfort in their trials; to the support which the promises of God gave; to the influences of the Holy Spirit, the Comforter; and to the hopes of eternal life through the gospel of the Redeemer.
That we may be able to comfort ... - Paul does not say that this was the only design which God had in comforting them that they might be able to impart comfort to others; but he does say that this is an important and main purpose. It is an object which he seeks, that his people in their afflictions should be supported and comforted; and for this purpose he fills the hearts of his ministers with consolation; gives them personal experience of the sustaining power of graco in their trials; and enables them to speak of what they have felt in regard to the consolations of the gospel of the Lord Jesus.
By the comfort ... - By the same topics of consolation; by the same sources of joy which have sustained us. They would have experience; and by that experience they would be able to minister consolation to those who were in any manner afflicted. It is only by personal experience that we are able to impart consolation to others. Paul refers here undoubtedly to the consolations which are produced by the evidence of the pardon of sin, and of acceptance with God, and the hope of eternal life. These consolations abounded in him and his fellow apostles richly; and sustained by them he was able also to impart like consolation to others who were in similar circumstances of trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: comforteth: Co2 7:6, Co2 7:7; Psa 86:17; Isa 12:1, Isa 49:10, Isa 51:3, Isa 51:12, Isa 52:9, Isa 66:12, Isa 66:13; Joh 14:16; Joh 14:18, Joh 14:26; Th2 2:16, Th2 2:17
that: Co2 1:5, Co2 1:6; Psa 32:5, Psa 32:7, Psa 34:2-6, Psa 66:16; Isa 40:1, Isa 66:14; Phi 1:14; Th1 4:18; Th1 5:11; Heb 12:12
Geneva 1599
Who comforteth us in all our tribulation, (3) that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
(3) The Lord comforts us to this end and purpose, that we may so much the more surely comfort others.
John Gill
Who comforteth us in all our tribulation,.... The apostle in this verse gives a reason of the former thanksgiving, and at the same time confirms the above character of God, as "the God of all comfort", by his own experience, and that of his fellow ministers; who, though they had been in great tribulation and affliction for the sake of Christ, and his Gospel, yet were not left destitute of divine help and support under their trials; but had much consolation and sweet refreshment administered to them by the presence of God with them, the application of his promises to them, the shedding abroad of his love in them, and the fellowship and communion they enjoyed with Father, Son, and Spirit. The end of this, or why God was pleased to comfort them in such a manner, was not so much on their own account; though it showed that they were loved, and not hated and rejected of God, but for the good of others:
that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God; many are the troubles and afflictions of the saints in this life, but it is the will of God that they should be comforted: and the persons he employs and makes use of in this way are his ministering servants, whose principal work and business it is to speak comfortably to the people of God; see Is 40:1, and that they may be able to do so, that they may be fitted and furnished for so good a work, they are blessed with a rich experience of divine consolation in themselves, under the various troubles and exercises they are attended with in the course of their ministry; and such persons are, of all others, the fittest, and indeed the only proper persons to speak a word in season to weary souls.
John Wesley
Who comforteth us in all our affliction, that we may be able to comfort them who are in any affliction - He that has experienced one kind of affliction is able to comfort others in that affliction. He that has experienced all kinds of affliction is able to comfort them in all.
Robert Jamieson, A. R. Fausset and David Brown
us--idiomatic for me (Th1 2:18).
that we may . . . comfort them which are in any trouble--Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [CALVIN]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Is 50:4-6; Heb 4:15).
1:51:5: Զի որպէս առաւելա՛ն չարչարանքն Քրիստոսի ՚ի մեզ, նո՛յնպէս եւ ՚ի ձեռն Քրիստոսի առաւե՛լ լիցի եւ մխիթարութիւնն մեր[3974]։ [3974] Ոմանք. ՚Ի ձեռն Յիսուսի առաւել լիցին մխիթարութիւնն մեր։
5 որովհետեւ ինչքան որ շատ բաժնեկից լինենք Քրիստոսի չարչարանքներին, նոյնքան եւ Քրիստոսի միջոցով մեր մխիթարութիւնն էլ առաւել կը լինի.
5 Քանզի ինչպէս Քրիստոսին չարչարանքները մեր վրայ շատ եղան, նմանապէս Քրիստոսին ձեռքովը մեր մխիթարութիւնն ալ շատ ըլլայ։
Զի որպէս առաւելան չարչարանքն Քրիստոսի ի մեզ, նոյնպէս եւ ի ձեռն Քրիստոսի առաւել լիցի եւ մխիթարութիւնն մեր:

1:5: Զի որպէս առաւելա՛ն չարչարանքն Քրիստոսի ՚ի մեզ, նո՛յնպէս եւ ՚ի ձեռն Քրիստոսի առաւե՛լ լիցի եւ մխիթարութիւնն մեր[3974]։
[3974] Ոմանք. ՚Ի ձեռն Յիսուսի առաւել լիցին մխիթարութիւնն մեր։
5 որովհետեւ ինչքան որ շատ բաժնեկից լինենք Քրիստոսի չարչարանքներին, նոյնքան եւ Քրիստոսի միջոցով մեր մխիթարութիւնն էլ առաւել կը լինի.
5 Քանզի ինչպէս Քրիստոսին չարչարանքները մեր վրայ շատ եղան, նմանապէս Քրիստոսին ձեռքովը մեր մխիթարութիւնն ալ շատ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Ибо по мере, как умножаются в нас страдания Христовы, умножается Христом и утешение наше.
1:5  ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ χριστοῦ εἰς ἡμᾶς, οὕτως διὰ τοῦ χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν.
1:5. ὅτι (To-which-a-one) καθὼς (down-as) περισσεύει (it-abouteth-of,"τὰ (the-ones) παθήματα (experiencings-to) τοῦ (of-the-one) χριστοῦ (of-Anointed,"εἰς (into) ἡμᾶς, (to-us,"οὕτως (unto-the-one-this) διὰ (through) τοῦ (of-the-one) χριστοῦ (of-Anointed) περισσεύει (it-abouteth-of,"καὶ (and) ἡ (the-one) παράκλησις (a-calling-beside) ἡμῶν. (of-us)
1:5. quoniam sicut abundant passiones Christi in nobis ita et per Christum abundat consolatio nostraFor as the sufferings of Christ abound in us: so also by Christ doth our comfort abound.
5. For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ.
1:5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
1:5. For just as the Passion of Christ abounds in us, so also, through Christ, does our consolation abound.
For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ:

5: Ибо по мере, как умножаются в нас страдания Христовы, умножается Христом и утешение наше.
1:5  ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ χριστοῦ εἰς ἡμᾶς, οὕτως διὰ τοῦ χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν.
1:5. quoniam sicut abundant passiones Christi in nobis ita et per Christum abundat consolatio nostra
For as the sufferings of Christ abound in us: so also by Christ doth our comfort abound.
1:5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
1:5. For just as the Passion of Christ abounds in us, so also, through Christ, does our consolation abound.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Верно ли, однако, что Апостол и его спутники получают утешение от Бога? Да, это совершенная правда, и утешение это становится все изобильнее, по мере того как увеличиваются страдания Апостола и его спутников. - Страдания Христовы. Это не страдания за Христа или ради Христа, но страдания Христа, которые переносит каждый страдающий за Евангелие, или такие, какие испытал при проповедании Своего Евангелия Сам Христос (ср. Мф XX:22; Флп III:10; Кол I:24). Некоторые из древних церковных толкователей (Злат., Феофилакт и др. ) видят здесь страдания, какие терпит Сам Христос в Своих членах, т. е. верующих. Но мысль о продолжающихся и теперь страданиях Христа противоречит идее Его прославления.
Adam Clarke: Commentary on the Bible - 1831
1:5: The sufferings of Christ - Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds.
Our consolation also aboundeth - We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds' weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty.
Albert Barnes: Notes on the Bible - 1834
1:5: For as the sufferings of Christ abound in us - As we are called to experience the same sufferings which Christ endured; as we are called to suffer in his cause, and in the promotion of the same object. The sufferings which they endured were in the cause of Christ and his gospel; were endured in endeavoring to advance the same object which Christ sought to promote; and were substantially of the same nature. They arose from opposition, contempt, persecution, trial, and want, and were the same as the Lord Jesus was himself subjected to during the whole of his public life; compare Col 1:24. Thus, Peter says Pe1 4:13 of Christians that they were "partakers of Christ's sufferings."
So our consolation also aboundeth by Christ - By means of Christ, or through Christ, consolation is abundantly imparted to us. Paul regarded the Lord Jesus as the source of consolation, and felt that the comfort which he imparted, or which was imparted through him, was more than sufficient to overbalance all the trials which he endured in this cause. The comforts which he derived from Christ were those, doubtless, which arose from his presence, his supporting grace, from his love shed abroad in the heart; from the success which he gave to his gospel, and from the hope of reward which was held out to him by the Redeemer, as the result of all his sufferings. And it may he observed as an universal truth, that if we suffer in the cause of Christ, if we are persecuted, oppressed, and calumniated on his account, he will take care that cur hearts shall be filled with consolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: as: Co2 4:10, Co2 4:11, Co2 11:23-30; Act 9:4; Co1 4:10-13; Phi 1:20, Phi 3:10; Col 1:24
so: Luk 2:25; Phi 2:1; Th2 2:16, Th2 2:17
Geneva 1599
For as the (c) sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
(c) The miseries which we suffer for Christ, or which Christ suffers in us.
John Gill
For as the sufferings of Christ abound in us,.... By "the sufferings of Christ" are not meant those which he suffered in his own person for the sake, and in the room and stead of his people, the fruits and effects of which abound to them, and in them; but those which he suffers in his members, or which they suffer for his sake; and which are said to "abound in" them, because of the variety and greatness of them; though not as if they were more or greater than what Christ suffered in his soul and body, when he was made sin and a curse for his people: yet notwithstanding the abundance of them, such is the goodness and grace of God, that he proportions comforts to them; as their afflictions increase, so do their comforts; as their sufferings for the sake of Christ, and his Gospel, are more and greater,
so, says he,
our consolation aboundeth by Christ: meaning, either that consolation which they felt and enjoyed in their own souls, under all their tribulations, which abundantly answered to them, and which they ascribe to Christ, from and by whom it comes to them; or else that consolation, which, by preaching Christ, abounded to the relief of others who were in distress and trouble.
John Wesley
For as the sufferings of Christ abound in us - The sufferings endured on his account. So our comfort also aboundeth through Christ - The sufferings were many, the comfort one; and yet not only equal to, but overbalancing, them all.
Robert Jamieson, A. R. Fausset and David Brown
sufferings--standing in contrast with "salvation" (2Cor 1:6); as "tribulation" (distress of mind), with comfort or "consolation."
of Christ--Compare Col 1:24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Mt 25:40, Mt 25:45; Acts 9:4; 1Jn 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Rom 8:17; 1Cor 4:10); (2) They are borne for His sake; (3) They tend to His glory (Eph 4:1; 1Pet 4:14, 1Pet 4:16).
abound in us--Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
1:61:6: Զի եթէ նեղիմք, վասն ձերո՛յ մխիթարութեան եւ փրկութեան, եւ եթէ մխիթարիմք, վասն ձերո՛յ մխիթարութեան. որ յաջողեալն է համբերութեամբ նոցին չարչարանաց, զոր եւ մե՛քն չարչարիմք[3975]. [3975] Ոսկան առեալ ՚ի Լատինականէն յաւելու. Մխիթարութեան. կամ քաջալերիմք վասն ձերոյ քաջալերութեան եւ փրկութեան, որ յաջողեալն։ Ոմանք. Որ յաջողեալն է ՚ի մեզ համ՛՛. նոցին չարչարանօք, զոր եւ մեք չարչա՛՛։
6 քանզի, եթէ նեղութիւն ենք կրում, այդ՝ ձեր մխիթարութեան եւ փրկութեան համար է: Եւ եթէ մխիթարւում ենք, այդ՝ ձեր այն մխիթարութեան համար է, որ համբերութեամբ կրել է տալիս այն չարչարանքները, որոնցով եւ մենք ենք չարչարւում:
6 Եթէ նեղութիւն քաշենք՝ ձեր մխիթարութեանը ու փրկութեանը համար է եւ եթէ մխիթարուինք՝ ձեր մխիթարութեանը ու փրկութեանը համար է, որ կը տոկաք համբերելով այն չարչարանքներուն՝ որոնցմով մենք ալ կը չարչարուինք։
Զի եթէ նեղիմք, վասն ձերոյ մխիթարութեան եւ փրկութեան. եւ եթէ մխիթարիմք, վասն ձերոյ [1]մխիթարութեան որ յաջողեալն է համբերութեամբ նոցին չարչարանաց զոր եւ մեքն չարչարիմք:

1:6: Զի եթէ նեղիմք, վասն ձերո՛յ մխիթարութեան եւ փրկութեան, եւ եթէ մխիթարիմք, վասն ձերո՛յ մխիթարութեան. որ յաջողեալն է համբերութեամբ նոցին չարչարանաց, զոր եւ մե՛քն չարչարիմք[3975].
[3975] Ոսկան առեալ ՚ի Լատինականէն յաւելու. Մխիթարութեան. կամ քաջալերիմք վասն ձերոյ քաջալերութեան եւ փրկութեան, որ յաջողեալն։ Ոմանք. Որ յաջողեալն է ՚ի մեզ համ՛՛. նոցին չարչարանօք, զոր եւ մեք չարչա՛՛։
6 քանզի, եթէ նեղութիւն ենք կրում, այդ՝ ձեր մխիթարութեան եւ փրկութեան համար է: Եւ եթէ մխիթարւում ենք, այդ՝ ձեր այն մխիթարութեան համար է, որ համբերութեամբ կրել է տալիս այն չարչարանքները, որոնցով եւ մենք ենք չարչարւում:
6 Եթէ նեղութիւն քաշենք՝ ձեր մխիթարութեանը ու փրկութեանը համար է եւ եթէ մխիթարուինք՝ ձեր մխիթարութեանը ու փրկութեանը համար է, որ կը տոկաք համբերելով այն չարչարանքներուն՝ որոնցմով մենք ալ կը չարչարուինք։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Скорбим ли мы, [скорбим] для вашего утешения и спасения, которое совершается перенесением тех же страданий, какие и мы терпим.
1:6  εἴτε δὲ θλιβόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας· εἴτε παρακαλούμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως τῆς ἐνεργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων ὧν καὶ ἡμεῖς πάσχομεν.
1:6. εἴτε (If-also) δὲ (moreover) θλιβόμεθα, (we-be-pressed,"ὑπὲρ (over) τῆς (of-the-one) ὑμῶν (of-ye) παρακλήσεως (of-a-calling-beside) καὶ (and) σωτηρίας: (of-a-savioring-unto) εἴτε (if-also) παρακαλούμεθα, (we-be-called-beside-unto,"ὑπὲρ (over) τῆς (of-the-one) ὑμῶν (of-ye) παρακλήσεως (of-a-calling-beside) τῆς (of-the-one) ἐνεργουμένης ( of-working-in-unto ) ἐν (in) ὑπομονῇ (unto-a-staying-under) τῶν (of-the-ones) αὐτῶν (of-them) παθημάτων (of-experiencings-to) ὧν ( of-which ) καὶ (and) ἡμεῖς (we) πάσχομεν, (we-experience,"καὶ (and) ἡ (the-one) ἐλπὶς (an-expectation) ἡμῶν (of-us) βεβαία (base-belonged) ὑπὲρ (over) ὑμῶν: (of-ye)
1:6. sive autem tribulamur pro vestra exhortatione et salute sive exhortamur pro vestra exhortatione quae operatur in tolerantia earundem passionum quas et nos patimurNow whether we be in tribulation, it is for your exhortation and salvation: or whether we be comforted, it is for your consolation: or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer.
6. 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 patient enduring of the same sufferings which we also suffer:
1:6. And whether we be afflicted, [it is] for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation.
1:6. So, if we are in tribulation, it is for your exhortation and salvation, or if we are in consolation, it is for your consolation, or if we are exhorted, it is for your exhortation and salvation, which results in the patience endurance of the same passion which we also endure.
And whether we be afflicted, [it is] for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation:

6: Скорбим ли мы, [скорбим] для вашего утешения и спасения, которое совершается перенесением тех же страданий, какие и мы терпим.
1:6  εἴτε δὲ θλιβόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας· εἴτε παρακαλούμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως τῆς ἐνεργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων ὧν καὶ ἡμεῖς πάσχομεν.
1:6. sive autem tribulamur pro vestra exhortatione et salute sive exhortamur pro vestra exhortatione quae operatur in tolerantia earundem passionum quas et nos patimur
Now whether we be in tribulation, it is for your exhortation and salvation: or whether we be comforted, it is for your consolation: or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer.
1:6. And whether we be afflicted, [it is] for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation.
1:6. So, if we are in tribulation, it is for your exhortation and salvation, or if we are in consolation, it is for your consolation, or if we are exhorted, it is for your exhortation and salvation, which results in the patience endurance of the same passion which we also endure.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: По более удостоверенному чтению место это должно иметь такой вид: "если скорбим - то из-за вашего утешения и спасения; если утешаемся, то из-за вашего утешения, которое двойственно в терпеливом перенесении тех же страданий, какие испытываем и мы, и надежда наша в отношении вас тверда, зная, что вы участвуете как в страданиях наших, так и в утешении". Это чтение принято и Тишендорфом (VІІІ-е изд. ) и Весткот-Гортом. - Из-за вашего утешения. Страдания, какие переносят Апостолы, служат к утешению и укреплению верующих. Но каким образом? Когда верующие также подвергаются страданиям, то Апостолы, уже испытанные страданиями, могут их утешать и ободрять. - Из-за вашего утешения, которое действенно... т. е. чтобы дать вам утешение, которое проявляет свое действие или влияние в терпеливом перенесении страданий... Тех же страданий. Ап. имеет в виду возможность таких страданий для Коринфян в будущем, как показывает и следующее выражение: "надежда наша в отношении вас тверда". - Зная... т. е. так, как мы знаем. - Участвуете в страданиях наших. Христианин принимает участие в страданиях и утешениях, какие пали на долю Апостолов. Он не только сочувствует радости и печали Апостолов, но и сам переживает то и другое.
Adam Clarke: Commentary on the Bible - 1831
1:6: And whether we be afflicted - See on Co2 1:4 (note).
Which is effectual - There is a strange and unusual variation in the MSS. and versions in this passage. Perhaps the whole should be read thus: For if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer.
This transposition of the middle and last clauses is authorized by the best MSS. and versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous; God having your comfort and salvation continually in view, by all the dispensations of his providence: and while you patiently endure, your salvation is advanced; sufferings and consolations all becoming energetic means of accomplishing the great design, for all things work together for good to them that love God. See the variations in Griesbach.
Albert Barnes: Notes on the Bible - 1834
1:6: And whether we be afflicted - If we are afflicted; or, our affliction is for this purpose. This verse is designed to show one of the reasons of the sufferings which the apostles had endured; and it is a happy specimen of Paul's skill in his epistles. He shows that all his trials were for their welfare and would turn to their benefit. He suffered that they might be comforted; he was afflicted for their advantage. This assurance would tend to conciliate their favor, and strengthen their affection for him, as it would show them that he was disinterested. We are under the deepest obligations of gratitude to one who suffers for us; and there is nothing that will bind us more tenderly to anyone than the fact that he has been subjected to great calamity and trial on our account. This is one of the reasons why the Christian feels so tenderly his obligation to the Lord Jesus Christ.
It is for your consolation and salvation - It will be useful for your consolation; or it is endured in order to secure your com fort, and promote your salvation. Paul had suffered in Ephesus, and it is to this that he here particularly refers. He does not mean to say that his sufferings there were particularly for the comfort of the Corinthians; but that they had been endured in the general purpose of promoting the salvation of people, and that they, together with others, would reap the benefit of his trials. He endured them in order to spread the true religion, and they would be benefitted by that, and be sides, he would be the better able by his trials to administer to them the true consolations of the gospel in their sufferings; and his example, and experience, and counsel, would enable them to bear up under their own trials in a proper manner.
Which is effectual ... - Margin, "wrought." The Greek word ἐνεργουμένης energoumenē s denotes here "efficacious, operating to, producing;" and the phrase denotes that their salvation would be effected, worked out, or secured by the patient endurance of such sufferings. Those sufferings were necessary; and a patient endurance of them would tend to promote their salvation. The doctrine that the patient endurance of affliction tends to promote salvation, is every where taught in the Bible; see the notes on Rom 5:3-5.
In the enduring - By your enduring; or by your patience in such sufferings. You are called to endure the same kind of sufferings; and patience in such trials will tend to promote your salvation.
Or whether we be comforted ... - One design of our being comforted is, that we may be able to impart consolation to you in the times of similar trial and calamity; see Co2 1:4. The sentiment of the whole passage is, that their eternal welfare would be promoted by the example of the apostles in their trials, and by the consolations which they would be able to impart as the result of their afflictions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: whether: Co2 1:4, Co2 4:15-18; Co1 3:21-23; Ti2 2:10
it is: Act 21:5
effectual: or, wrought, Co2 4:17, Co2 5:5; Rom 5:3-5, Rom 8:28; Phi 1:19; Heb 12:10, Heb 12:11
Geneva 1599
(4) And whether we be afflicted, [it is] for your consolation and salvation, which is (d) effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation.
(4) He denies that either his afflictions with which he was often afflicted, or the consolations which he received of God, may justly be despised, seeing that the Corinthians both ought and might take great occasion to be strengthened and encouraged by either of them.
(d) Although salvation is given to us freely, yet because there is a way appointed to us by which we must come to it, which is the race of an innocent and upright life which we must run, therefore we are said to work our salvation; (Phil 2:12). And because it is God alone that of his free good will works all things in us, therefore is he said to work the salvation in us by that very same way by which we must pass to everlasting life, after we have once overcome all incumbrances.
John Gill
And whether we be afflicted it is for your consolation,.... The apostle repeats and explains the end of both his comforts and his troubles, and shows, by a dilemma, a strong way of arguing, that the afflictions and consolations, the adversity and prosperity of him, and the other ministers of the Gospel, were for the good of the saints: and it is as if he should say, when you see us continue to preach the Gospel with so much boldness and cheerfulness, amidst so many reproaches, afflictions, and persecutions, you must be the more established in the faith, and confirmed in the truth of the Gospel; and this cannot fail of ministering much peace, satisfaction, and comfort to your minds. This animates you to hold fast the rejoicing of your hope, and the profession of your faith firm unto the end; and with the greater cheerfulness and pleasure meet with, and endure afflictions yourselves for the sake of Christ, and his Gospel: nay, he says, that the afflictions of Christ's ministers were not only for their consolation, but also for their
salvation, which is effectual, or is effectually wrought
in, or by
the enduring, patient bearing,
of the same sufferings which we also suffer. Not that the afflictions of the saints, or of others, and their patient enduring of them, are the cause of their salvation; for Christ is only the efficient cause, he is the sole author of spiritual and eternal salvation; but these are means the Spirit of God makes use of, as he does of the word and ordinances, to bring the saints to a satisfaction as to their interest in it, and are the ordinary way in which they are brought to the possession of it.
Or whether we be comforted it is for your consolation and salvation: for whatsoever comfort God is pleased to communicate to us, it is not kept in our breasts, and for our own use, but we immediately and readily impart it to you, that you may share with us the advantage of it, and be comforted together with us; that your faith in the doctrine of salvation may be established, your hope of it increased, and that you may be more comfortably assured you are in the way to it, and shall enjoy it.
John Wesley
And whether we are afflicted, it is for your comfort and salvation - For your present comfort, your present and future salvation. Or whether we are comforted, it is for your comfort - That we may be the better able to comfort you. Which is effectual in the patient enduring the same sufferings which we also suffer - Through the efficacy of which you patiently endure the same kind of sufferings with us.
Robert Jamieson, A. R. Fausset and David Brown
we . . . afflicted . . . for your consolation--exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Phil 2:26-27) [BENGEL]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (2Cor 1:4; 2Cor 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."
which is effectual--literally, "worketh effectually."
in the enduring, &c.--that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of 2Cor 1:7), the clause, "And our hope is steadfast on your behalf."
1:71:7: եւ յոյսն մեր հաստատո՛ւն է վասն ձեր. քանզի գիտեմք՝ եթէ որպէս կցորդ ե՛մք չարչարանացն, նոյնպէս եւ մխիթարութեանն[3976]։ [3976] Ոմանք. Թէ որպէս կցորդք եմք։
7 Եւ ձեր հանդէպ մեր յոյսը հաստատուն է, քանզի գիտենք, որ մասնակից էք ինչպէս չարչարանքներին, այնպէս էլ մխիթարութեանը.
7 Մեր յոյսը հաստատուն է ձեզի համար, վասն զի գիտենք թէ ինչպէս մեր չարչարանքներուն հաղորդակից եղաք, նոյնպէս ալ մխիթարութեանը պիտի ըլլաք։
եւ յոյսն մեր հաստատուն է վասն ձեր, քանզի գիտեմք եթէ որպէս կցորդ եմք չարչարանացն, նոյնպէս եւ մխիթարութեանն:

1:7: եւ յոյսն մեր հաստատո՛ւն է վասն ձեր. քանզի գիտեմք՝ եթէ որպէս կցորդ ե՛մք չարչարանացն, նոյնպէս եւ մխիթարութեանն[3976]։
[3976] Ոմանք. Թէ որպէս կցորդք եմք։
7 Եւ ձեր հանդէպ մեր յոյսը հաստատուն է, քանզի գիտենք, որ մասնակից էք ինչպէս չարչարանքներին, այնպէս էլ մխիթարութեանը.
7 Մեր յոյսը հաստատուն է ձեզի համար, վասն զի գիտենք թէ ինչպէս մեր չարչարանքներուն հաղորդակից եղաք, նոյնպէս ալ մխիթարութեանը պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: И надежда наша о вас тверда. Утешаемся ли, [утешаемся] для вашего утешения и спасения, зная, что вы участвуете как в страданиях наших, так и в утешении.
1:7  καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν, εἰδότες ὅτι ὡς κοινωνοί ἐστε τῶν παθημάτων, οὕτως καὶ τῆς παρακλήσεως.
1:7. εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ὡς (as) κοινωνοί ( en-commoned ) ἐστε (ye-be) τῶν (of-the-ones) παθημάτων, (of-experiencings-to,"οὕτως (unto-the-one-this) καὶ (and) τῆς (of-the-one) παρακλήσεως. (of-a-calling-beside)
1:7. et spes nostra firma pro vobis scientes quoniam sicut socii passionum estis sic eritis et consolationisThat our hope for you may be steadfast: knowing that as you are partakers of the sufferings, so shall you be also of the consolation.
7. and our hope for you is stedfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort.
1:7. And our hope of you [is] stedfast, knowing, that as ye are partakers of the sufferings, so [shall ye be] also of the consolation.
1:7. So may our hope for you be made firm, knowing that, just as you are participants in the suffering, so also shall you be participants in the consolation.
And our hope of you [is] stedfast, knowing, that as ye are partakers of the sufferings, so [shall ye be] also of the consolation:

7: И надежда наша о вас тверда. Утешаемся ли, [утешаемся] для вашего утешения и спасения, зная, что вы участвуете как в страданиях наших, так и в утешении.
1:7  καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν, εἰδότες ὅτι ὡς κοινωνοί ἐστε τῶν παθημάτων, οὕτως καὶ τῆς παρακλήσεως.
1:7. et spes nostra firma pro vobis scientes quoniam sicut socii passionum estis sic eritis et consolationis
That our hope for you may be steadfast: knowing that as you are partakers of the sufferings, so shall you be also of the consolation.
1:7. And our hope of you [is] stedfast, knowing, that as ye are partakers of the sufferings, so [shall ye be] also of the consolation.
1:7. So may our hope for you be made firm, knowing that, just as you are participants in the suffering, so also shall you be participants in the consolation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Sincerity and Affliction.A. D. 57.
7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. 8 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 we despaired even of life: 9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: 10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; 11 Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.

In these verses the apostle speaks for the encouragement and edification of the Corinthians; and tells them (v. 7) of his persuasion or stedfast hope that they should receive benefit by the troubles he and his companions in labour and travel had met with, that their faith should not be weakened, but their consolations increased. In order to this he tells them, 1. What their sufferings had been (v. 8): We would not have you ignorant of our trouble. It was convenient for the churches to know what were the sufferings of their ministers. It is not certain what particular troubles in Asia are here referred to; whether the tumult raised by Demetrius at Ephesus, mentioned Acts xix., or the fight with beasts at Ephesus, mentioned in the former epistle (ch. xv.), or some other trouble; for the apostle was in deaths often. This however is evident, that they were great tribulations. They were pushed out of measure, to a very extraordinary degree, above the common strength of men, or of ordinary Christians, to bear up under them, insomuch that they despaired even of life (v. 8), and thought they should have been killed, or have fainted away and expired. 2. What they did in their distress: They trusted in God. And they were brought to this extremity in order that they should not trust in themselves but in God, v. 9. Note, God often brings his people into great straits, that they may apprehend their own insufficiency to help themselves, and may be induced to place their trust and hope in his all-sufficiency. Our extremity is God's opportunity. In the mount will the Lord be seen; and we may safely trust in God, who raiseth the dead, v. 9. God's raising the dead is a proof of his almighty power. He that can do this can do any thing, can do all things, and is worthy to be trusted in at all times. Abraham's faith fastened upon this instance of the divine power: He believed God who quickeneth the dead, Rom. iv. 17. If we should be brought so low as to despair even of life, yet we may then trust in God, who can bring back not only from the gates, but from the jaws, of death. 3. What the deliverance was that they had obtained; and this was seasonable and continued. Their hope and trust were not in vain, nor shall any who trust in him be ashamed. God had delivered them, and did still deliver them, v. 10. Having obtained help of God, they continued to that day, Acts xxvi. 22. 4. What use they made of this deliverance: We trust that he will yet deliver us (v. 10), that God will deliver to the end, and preserve to his heavenly kingdom. Note, Past experiences are great encouragements to faith and hope, and they lay great obligations to trust in God for time to come. We reproach our experiences if we distrust God in future straits, who hath delivered as in former troubles. David, even when a young man, and when he had but a small stock of experiences, argued after the manner of the apostle here, 1 Sam. xvii. 37. 5. What was desired of the Corinthians upon this account: That they would help together by prayer for them (v. 11), by social prayer, agreeing and joining together in prayer on their behalf. Note, our trusting in God must not supersede the use of any proper and appointed means; and prayer is one of those means. We should pray for ourselves and for one another. The apostle had himself a great interest in the throne of grace, yet he desires the help of others' prayers. If we thus help one another by our prayers, we may hope for an occasion of giving thanks by many for answer of prayer. And it is our duty not only to help one another with prayer, but in praise and thanksgiving, and thereby to make suitable returns for benefits received.
Adam Clarke: Commentary on the Bible - 1831
1:7: And our hope of you is steadfast - We have no doubt of your continuing in the truth; because we see that you have such a full, experimental knowledge of it, that no sufferings or persecutions can turn you aside. And we are sure that, as ye suffer, so shall ye rejoice.
Albert Barnes: Notes on the Bible - 1834
1:7: And our hope of you is steadfast - We have a firm and unshaken hope in regard to you; we have a confident expectation that you will be saved. We believe that you will be enabled so to bear trial as to show that you are sustained by the Christian hope; and so as to advance your own piety, and confirm your prospect of heaven.
As ye are partakers of the sufferings - It is evident from this, that the Corinthians had been subjected to trials similar to those which the apostle had endured. It is not known to what afflictions they were then subjected; but it is not improbable that they were exposed to some kind of persecution and opposition. Such trials were common in all the early churches; and they served to unite all the friends of the Redeemer in common bonds, and to make them feel that they were one. They had united sorrows; and they had united joys; and they felt they were tending to the same heaven of glory. United sorrows and united consolations tend more than anything else to bind people together. We always have a "brotherly" feeling for one who suffers as we do; or who has the same kind of joy which we have.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: our: Co2 1:14, Co2 7:9, Co2 12:20; Phi 1:6, Phi 1:7; Th1 1:3, Th1 1:4
as ye: Mat 5:11, Mat 5:12; Luk 22:28-30; Rom 8:17, Rom 8:18; Co1 10:13; Th2 1:4-7; Ti2 2:12; Jam 1:2-4, Jam 1:12
John Gill
For our hope of you is steadfast,.... We have long ago entertained hopes of you, that the work of God is begun upon your souls, and will be carried on, and that you will hold on in the profession of your faith unto the end, and not be moved by the afflictions you see in us, or endure in yourselves; and so will pass on cheerfully in your Christian race, in the midst of all your troubles, and rejoice in hope of the glory of God, you may expect to be possessed of; and this hope, for or concerning you, continues with us firm and immovable.
Knowing, which may refer either to the Corinthians; so the Arabic version, "be ye knowing", or "know ye"; you may, or should know; this you may assure yourselves of: or to the apostle and other ministers; so the Syriac version, "we know", we are persuaded of the truth of this,
that as you are partakers of the sufferings; that is, of Christ, and the same which we also suffer for him:
so shall ye be; or rather, "so you are also of the consolation"; for the apostle seems to respect not future happiness and glory, in which, as there will be no afflictions and troubles, so no comfort under them, but present consolation, which the saints enjoy here as a pledge and earnest of that fulness of joy which they shall have with Christ for evermore.
John Wesley
And our hope concerning you - Grounded on your patience in suffering for Christ's sake, is steadfast.
Robert Jamieson, A. R. Fausset and David Brown
so shall ye be--rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
1:81:8: Քանզի ո՛չ կամիմ տգէտ լինել ձեզ ե՛ղբարք՝ վասն նեղութեան մերոյ եղելոյ յԱսիա. զի առաւել քան զկար մեր ծանրացաք, մինչեւ անյո՛յս լինելոյ մեզ եւ ՚ի կենաց[3977]։ [3977] Ոմանք. Ոչ կամիմ զձեզ. եւ ոմանք. տգէտս լինելոյ զձեզ եղբարք՝ վասն նեղութեանն... քան զկարն մեր... լինել մեզ ՚ի կենացս։
8 որովհետեւ, եղբայրնե՛ր, ուզում եմ, որ դուք գիտենաք Ասիայում մեզ պատահած այն նեղութեան մասին, որը մեր կարողութիւնից աւելի ծանր տարանք, մինչեւ իսկ կեանքից մեր յոյսը կտրելու աստիճան.
8 Վասն զի Ասիոյ մէջ մեզի պատահած նեղութիւնները չեմ ուզեր ձեզի իմացնել, եղբա՛յրներ, թէ մեր կարողութենէն շատ աւելի ծանրաբեռնուեցանք, նոյնիսկ յոյսերնիս կտրեցինք ապրելէ։
Քանզի ոչ կամիմ տգէտ լինել ձեզ, եղբարք, վասն նեղութեան մերոյ եղելոյ յԱսիա. զի առաւել քան զկար մեր ծանրացաք, մինչեւ անյոյս լինելոյ մեզ եւ ի կենաց:

1:8: Քանզի ո՛չ կամիմ տգէտ լինել ձեզ ե՛ղբարք՝ վասն նեղութեան մերոյ եղելոյ յԱսիա. զի առաւել քան զկար մեր ծանրացաք, մինչեւ անյո՛յս լինելոյ մեզ եւ ՚ի կենաց[3977]։
[3977] Ոմանք. Ոչ կամիմ զձեզ. եւ ոմանք. տգէտս լինելոյ զձեզ եղբարք՝ վասն նեղութեանն... քան զկարն մեր... լինել մեզ ՚ի կենացս։
8 որովհետեւ, եղբայրնե՛ր, ուզում եմ, որ դուք գիտենաք Ասիայում մեզ պատահած այն նեղութեան մասին, որը մեր կարողութիւնից աւելի ծանր տարանք, մինչեւ իսկ կեանքից մեր յոյսը կտրելու աստիճան.
8 Վասն զի Ասիոյ մէջ մեզի պատահած նեղութիւնները չեմ ուզեր ձեզի իմացնել, եղբա՛յրներ, թէ մեր կարողութենէն շատ աւելի ծանրաբեռնուեցանք, նոյնիսկ յոյսերնիս կտրեցինք ապրելէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Ибо мы не хотим оставить вас, братия, в неведении о скорби нашей, бывшей с нами в Асии, потому что мы отягчены были чрезмерно и сверх силы, так что не надеялись остаться в живых.
1:8  οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης ἐν τῇ ἀσίᾳ, ὅτι καθ᾽ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν·
1:8. Οὐ (Not) γὰρ (therefore) θέλομεν (we-determine) ὑμᾶς (to-ye) ἀγνοεῖν, (to-un-consider-unto," ἀδελφοί , ( Brethrened ,"ὑπὲρ (over) τῆς (of-the-one) θλίψεως (of-a-pressing) ἡμῶν (of-us) τῆς (of-the-one) γενομένης ( of-having-had-became ) ἐν (in) τῇ (unto-the-one) Ἀσίᾳ, (unto-an-Asia,"ὅτι (to-which-a-one) καθ' (down) ὑπερβολὴν (to-a-casting-over) ὑπὲρ (over) δύναμιν (to-an-ability) ἐβαρήθημεν, (we-were-weighted-unto,"ὥστε (as-also) ἐξαπορηθῆναι (to-have-been-un-traversed-out-unto) ἡμᾶς (to-us) καὶ (and) τοῦ (of-the-one) ζῇν: (to-life-unto)
1:8. non enim volumus ignorare vos fratres de tribulatione nostra quae facta est in Asia quoniam supra modum gravati sumus supra virtutem ita ut taederet nos etiam vivereFor we would not have you ignorant, brethren, of our tribulation which came to us in Asia: that we were pressed out of measure above our strength, so that we were weary even of life.
8. For we would not have you ignorant, brethren, concerning our affliction which befell in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life:
1:8. 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 we despaired even of life:
1:8. For we do not want you to be ignorant, brothers, about our tribulation, which happened to us in Asia. For we were weighed down beyond measure, beyond our strength, so that we became weary, even of life itself.
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 we despaired even of life:

8: Ибо мы не хотим оставить вас, братия, в неведении о скорби нашей, бывшей с нами в Асии, потому что мы отягчены были чрезмерно и сверх силы, так что не надеялись остаться в живых.
1:8  οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης ἐν τῇ ἀσίᾳ, ὅτι καθ᾽ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν·
1:8. non enim volumus ignorare vos fratres de tribulatione nostra quae facta est in Asia quoniam supra modum gravati sumus supra virtutem ita ut taederet nos etiam vivere
For we would not have you ignorant, brethren, of our tribulation which came to us in Asia: that we were pressed out of measure above our strength, so that we were weary even of life.
1:8. 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 we despaired even of life:
1:8. For we do not want you to be ignorant, brothers, about our tribulation, which happened to us in Asia. For we were weighed down beyond measure, beyond our strength, so that we became weary, even of life itself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Ап. сообщает здесь, что несчастие, с ним случившееся в провинции Асии, и известное Коринфянам, вероятно, из рассказов Тита, было необычайно и угрожало опасностью жизни для Апостолов. Нам неизвестно, какое событие имеет здесь в виду Апостол - только это не было возмущением Димитрия (Деян XIX:23: и сл. ), так как при этом возмущении сам Ап. не подвергался опасности (Деян XIX:30).
Adam Clarke: Commentary on the Bible - 1831
1:8: Our trouble which came to us in Asia - To what part of his history the apostle refers we know not: some think it is to the Jews lying in wait to kill him, Act 20:3; others, to the insurrection raised against him by Demetrius and his fellow craftsmen, Act 19:23; others, to his fighting with beasts at Ephesus, Co1 15:32, which they understand literally; and others think that there is a reference here to some persecution which is not recorded in any part of the apostle's history.
We were pressed out of measure, above strength - The original is exceedingly emphatic: καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν· we were weighed down beyond what is credible, even beyond what any natural strength could support. There is no part of St. Paul's history known to us which can justify these strong expressions, except his being stoned at Lystra; which if not what is here intended, the facts to which he refers are not on record. As Lystra was properly in Asia, unless he mean Asia Minor, and his stoning at Lystra did most evidently destroy his life, so that his being raised was an effect of the miraculous power of God; he might be supposed to refer to this. See the notes on Act 14:19, etc. But it is very likely that the reference is to some terrible persecution which he had endured some short time before his writing this epistle; and with the outlines of which the Corinthians had been acquainted.
Albert Barnes: Notes on the Bible - 1834
1:8: For we would not have you ignorant - We wish you to be fully informed; see the notes, Co1 10:1; Co1 12:1. The object of Paul here is, to give a full explanation of the nature of his trials, to which he had referred in Co2 1:4. He presumed that the Corinthians would feel a deep interest in him and in his trials; that they would sympathize with him, and would pray that those sufferings, and that this deliverance might be attended with a blessing Co2 1:11; and perhaps he wished also to conciliate their kindness toward himself by mentioning more at length the nature of the trials which he had been called to endure on account of the Christian religion, of which they were reaping so material benefits.
Of our trouble which came to us in Asia - The term "Asia" is often used to denote that part of Asia Minor of which Ephesus was the capital; see the note, Act 2:9. There has been considerable diversity of opinion as to the "troubles" to which Paul here refers. Some have supposed that he refers to the persecutions at Lystra Act 14:6, Act 14:19-20, from which he had been recovered as it were by miracle; but as that happened so long before this, it seems improbable that he should here refer to it. There is every mark of freshness and recentness about this event; and Paul evidently referred to some danger from which he had been lately delivered, and which made a deep impression on his mind when he wrote this Epistle. Semler supposes that he refers to the lying in wait of the Jews for him when he was about to go to Macedonia, mentioned in Act 20:3. Most commentators have supposed that be refers to the disturbances which were made at Ephesus by Demetrius and his friends, mentioned in Acts 19, and by reason of which he was compelled to leave the city.
The only objection to this is, that which is mentioned by Whitby and Macknight, that as Paul did not go into the theater there Act 19:31, he incurred no such risk of his life as to justify the strong expressions mentioned in Co2 1:9-10. They suppose, therefore, that he refers to the danger to which he was exposed in Ephesus on another occasion, when he was compelled to fight there with wild beasts; see Co1 15:32. But nearly all these opinions may be reconciled, perhaps, by supposing that he refers to the group of calamities to which he had been exposed in Asia, and from which he had just escaped by going to Macedonia - referring perhaps more particularly to the conflict which he had been compelled to have with the wild beasts there. There was the riot excited by Demetrius Acts 19, in which his life had been endangered, and from which he had just escaped; and there had been the conflict with the wild beasts at Ephesus (see the note, Co1 15:32), which perhaps had occurred but just before; and there were the plots of the Jews against him Act 20:3, from which, also, he had just been delivered. By these trials, his life had been endangered, perhaps, more than once, and he had been called to look death calmly in the face, and to anticipate the probability that he might soon die. Of these trials; of all these trials, he would not have the Corinthians ignorant; but desired that they should be fully apprized of them, that they might sympathize with him, and that through their prayers they might be turned to his benefit.
That we were pressed out of measure - see Acts 19. We were borne down, or weighed down by calamity (ἐβαρηθεμεν ebarē themen) exceedingly καθ ̓ ὑπερβολὴς kath' huperbolē s, supereminently. The expression denotes excess, eminence, or intensity. It is one of Paul's common and very strong expressions to denote anything that is intensive or great; see Rom 7:13; Gal 1:13; Co2 4:17.
Above strength - Beyond our strength. More than in ourselves we were able to bear.
Insomuch that we despaired even of life - Either expecting to be destroyed by the wild beasts with which he had to contend, or to be destroyed by the people. This was one of the instances undoubtedly, to which he refers in Co2 11:23, where he says he had been "in death oft." And this was one of the many cases in which Paul was called on to contemplate death as near. It was doubtless one cause of his fidelity, and of his great success in his work, that he was thus called to regard death as near at hand, and that, to use the somewhat unpoetical, but deeply affecting lines of Baxter, expressing a sentiment which guided all his ministry, and which was one source of his eminent success,
He preach'd as though he ne'er would preach again,
As a dying man to dying men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: of our: Co2 4:7-12; Act 19:23-35; Co1 15:32, Co1 16:9
insomuch: Co1 4:8; Sa1 20:3, Sa1 27:1
Geneva 1599
(5) 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 we (e) despaired even of life:
(5) He witnesses that he is not ashamed of his afflictions, and further that he desires also to have all men know the greatness of them, and also his delivery from them, although it is not yet perfect.
(e) I did not know at all what to do, neither did I see by man's help which way to save my life.
John Gill
For we would not, brethren, have you ignorant of our trouble,.... The apostle was very desirous that the Corinthians might be thoroughly acquainted with the trouble that had lately befallen them; partly because it would clearly appear from hence what reason he had to give thanks to God as he had done; and partly, that they might be encouraged to trust in God, when in the utmost extremity; but chiefly in order to remove a charge brought against him by the false apostles; who, because he had promised to come to Corinth, and as yet had not come, accused him of lightness and inconstancy, in as much as he had not kept his promise. Now to show that it was not owing to any such temper and disposition of mind in him, he would have them know, that though he sincerely intended a journey to them, yet was hindered from pursuing it, by a very great affliction which befell him: the place where this sore trouble came upon him, is expressed to be in Asia: some have thought it refers to all the troubles he met with in Asia, for the space of three years, whereby he was detained longer than he expected; but it seems as though some single affliction is here particularly designed: many interpreters have been of opinion, that the tumult raised by Demetrius at Ephesus is here meant, when Paul and his companions were in great danger of their lives, Acts 19:21, but this uproar being but for a day, could not be a reason why, as yet, he had not come to Corinth: it seems rather to be some other very sore affliction, and which lasted longer, that is not recorded in the Acts of the Apostles: the greatness of this trouble is set forth in very strong expressions,
as that we were pressed out of measure. The affliction was as an heavy burden upon them, too heavy to bear; it was exceeding heavy, , even to an "hyperbole", beyond expression; and
above strength, that is, above human strength, the strength of nature; and so the Syriac renders it, , "above our strength"; but not above the strength of grace, or that spiritual strength communicated to them, by which they were supported under it: the apostle adds,
insomuch that we despaired even of life; they were at the utmost loss, and in the greatest perplexity how to escape the danger of life; they greatly doubted of it; they saw no probability nor possibility, humanly speaking, of preserving it.
John Wesley
We would not have you ignorant, brethren, of the trouble which befell us in Asia - Probably the same which is described in Acts 19. The Corinthians knew before that he had been in trouble: he now declares the greatness and the fruit of it. We were exceedingly pressed, above our strength - Above the ordinary strength even of an apostle.
Robert Jamieson, A. R. Fausset and David Brown
Referring to the imminent risk of life which he ran in Ephesus (Acts 19:23-41) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (2Cor 1:9), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [PALEY]. ALFORD thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (2Cor 1:9-10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (Acts 20:19), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (Acts 19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (1Cor 15:32; 1Cor 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (2Cor 11:29; 2Cor 12:10). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (2Cor 1:15-23), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (2Cor 11:29), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (2Cor 11:22).
above strength--that is, ordinary, natural powers of endurance.
despaired--as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (2Cor 4:8).
1:91:9: Այլ անձամբ յանձինս զվճի՛ռ մահու ընկալաք. զի մի՛ յանձինս ապաստան իցեմք, այլ յԱստուած որ յարուցանէ զմեռեալս[3978]. [3978] Ոմանք. Ապաստանիցիմք, այլ յԱստուած որ յարուցեալ է զմեռ՛՛։
9 եւ մենք մեր անձի վրայ իսկ կրեցինք մահուան վճիռը, որպէսզի մենք չապաւինենք մեզ, այլ՝ Աստծուն, որ յարութիւն է տալիս մեռելներին,
9 Բայց մահուան վճիռը մեր վրայ զգացինք, որպէս զի մենք մեզի չապաւինինք, հապա Աստուծոյ՝ որ մեռելները կը յարուցանէ.
Այլ անձամբ յանձինս զվճիռ մահու ընկալաք, զի մի՛ յանձինս ապաստանիցեմք, այլ յԱստուած որ յարուցանէ զմեռեալս:

1:9: Այլ անձամբ յանձինս զվճի՛ռ մահու ընկալաք. զի մի՛ յանձինս ապաստան իցեմք, այլ յԱստուած որ յարուցանէ զմեռեալս[3978].
[3978] Ոմանք. Ապաստանիցիմք, այլ յԱստուած որ յարուցեալ է զմեռ՛՛։
9 եւ մենք մեր անձի վրայ իսկ կրեցինք մահուան վճիռը, որպէսզի մենք չապաւինենք մեզ, այլ՝ Աստծուն, որ յարութիւն է տալիս մեռելներին,
9 Բայց մահուան վճիռը մեր վրայ զգացինք, որպէս զի մենք մեզի չապաւինինք, հապա Աստուծոյ՝ որ մեռելները կը յարուցանէ.
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Но сами в себе имели приговор к смерти, для того, чтобы надеяться не на самих себя, но на Бога, воскрешающего мертвых,
1:9  ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ᾽ ἑαυτοῖς ἀλλ᾽ ἐπὶ τῶ θεῶ τῶ ἐγείροντι τοὺς νεκρούς·
1:9. ἀλλὰ (other) αὐτοὶ (them) ἐν (in) ἑαυτοῖς (unto-selves) τὸ (to-the-one) ἀπόκριμα (to-a-separating-off-to) τοῦ (of-the-one) θανάτου (of-a-death) ἐσχήκαμεν, (we-had-come-to-hold,"ἵνα (so) μὴ (lest) πεποιθότες ( having-hath-had-come-to-conduce ) ὦμεν (we-might-be) ἐφ' (upon) ἑαυτοῖς (unto-selves,"ἀλλ' (other) ἐπὶ (upon) τῷ (unto-the-one) θεῷ (unto-a-Deity) τῷ (unto-the-one) ἐγείροντι (unto-rousing) τοὺς (to-the-ones) νεκρούς : ( to-en-deaded )
1:9. sed ipsi in nobis ipsis responsum mortis habuimus ut non simus fidentes in nobis sed in Deo qui suscitat mortuosBut we had in ourselves the answer of death, that we should not trust in ourselves, but in God who raiseth the dead.
9. yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God which raiseth the dead:
1:9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:
1:9. But we had within ourselves the response to death, so that we would not have faith in ourselves, but in God, who raises the dead.
But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

9: Но сами в себе имели приговор к смерти, для того, чтобы надеяться не на самих себя, но на Бога, воскрешающего мертвых,
1:9  ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ᾽ ἑαυτοῖς ἀλλ᾽ ἐπὶ τῶ θεῶ τῶ ἐγείροντι τοὺς νεκρούς·
1:9. sed ipsi in nobis ipsis responsum mortis habuimus ut non simus fidentes in nobis sed in Deo qui suscitat mortuos
But we had in ourselves the answer of death, that we should not trust in ourselves, but in God who raiseth the dead.
1:9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:
1:9. But we had within ourselves the response to death, so that we would not have faith in ourselves, but in God, who raises the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Сами в себе имели приговор... т. е. ясно сознавали безвыходность своего положения. - Воскрешающего мертвых. Если - думал Ап. - Бог может воскрешать мертвых, то тем более Он может сохранить жизнь живым.
Adam Clarke: Commentary on the Bible - 1831
1:9: We had the sentence of death in ourselves - The tribulation was so violent and overwhelming, that he had no hope of escaping death.
That we should not trust in ourselves - The tribulation was of such a nature as to take away all expectation of help but from God alone.
But in God which raiseth the dead - This is very like the business at Lystra; and would be sufficient to fix the apostle's reference to that fact could the time and other circumstances serve.
Albert Barnes: Notes on the Bible - 1834
1:9: But we had the sentence of death in ourselves - Margin, "answer." The word rendered "sentence" (ἀπόκριμα apokrima) means properly an answer, judicial response, or sentence; and is here synonymous with verdict. It means that Paul felt that he was condemned to die; that he felt as if he were under sentence of death and with no hope of acquittal; he was called to contemplate the hour of death as just before him. The words "in ourselves," mean, against ourselves; or, we expected certainly to die. This seems as if he had been condemned to die, and may either refer to some instance when the popular fury was so great that he felt it was determined he should die; or more probably to a judicial sentence that he should be cast to the wild beasts, with the certain expectation that he would be destroyed, as was always the case with those who were subjected to the execution of such a sentence.
That we should not trust in ourselves - This is an exceedingly beautiful and important sentiment. It teaches that in the time to which Paul refers, he was in so great danger, and had so certain a prospect of death, that he could put no reliance on himself. He felt that he must die; and that human aid was vain. According to every probability he would die; and all that he could do was to cast himself on the protection of that God who had power to save him even then, if he chose, and who, if he did it, would exert power similar to that which is put forth when the dead are raised. The effect, therefore, of the near prospect of death was to lead him to put increased confidence in God. He felt that God only could save him; or that God only could sustain him if he should die. Perhaps also he means to say that the effect of this was to lead him to put increased confidence in God after his deliverance; not to trust in his own plans, or to confide in his own strength; but to feel that all that he had was entirely in the hands of God. This is a common, and a happy effect of the near prospect of death to a Christian; and it is well to contemplate the effect on such a mind as that of Paul in the near prospect of dying, and to see how instinctively then it clings to God. A true Christian in such circumstances will rush to His arms and feel that there he is safe.
But in God which raiseth the dead - Intimating that a rescue in such circumstances would be like raising the dead. It is probable that on this occasion Paul was near dying; that he had given up all hope of life - perhaps, as at Lystra Act 14:19, he was supposed to be dead. He felt, therefore, that he was raised up by the immediate power of God, and regarded it as an exertion of the same power by which the dead are raised. Paul means to intimate that so far as depended on any power of his own, he was dead. He had no power to recover himself, and but for the gracious interposition of God he would have died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: sentence: or, answer
that: Co2 3:5, Co2 4:7, Co2 12:7-10; Job 40:14; Psa 22:29, Psa 44:5-7; Pro 28:26; Jer 9:23, Jer 9:24; Jer 17:5-7; Eze 33:13; Luk 18:9
in God: Co2 4:13, Co2 4:14; Eze 37:1-14; Rom 4:17-25; Heb 11:19
Geneva 1599
But we had the sentence of death in (f) ourselves, that we should not trust in ourselves, but in God which raiseth the dead:
(f) I was resolved within myself to die.
John Gill
But we had the sentence of death in ourselves,.... By the sentence of death is meant, not any decree of heaven, or appointment of God that they should die; nor any sentence of condemnation and death passed on them by the civil magistrate; but an opinion or persuasion in their own breasts, that they should die; so far were they from any hopes of life, that they looked upon themselves as dead men, as the Egyptians did, when their firstborn were slain, and said, "we be all dead men", Ex 12:33, and to this extremity they were suffered to be brought by the wise counsel of God, for the following purposes, to learn to lay aside all self-trust and confidence:
that we should not trust in ourselves; in our strength, wisdom, and policy, to make our escape, and preserve our lives; and also to teach and encourage them to trust in God alone, and depend on his arm, on his almighty power:
but in God which raiseth the dead; who will raise the dead at the last day, and so is able to deliver persons when they are in the most distressed condition, and in their own opinion as dead men.
John Wesley
Yea, we had the sentence of death in ourselves - We ourselves expected nothing but death.
Robert Jamieson, A. R. Fausset and David Brown
But--"Yea."
in God which raiseth the dead--We had so given up all thoughts of life, that our only hope was fixed on the coming resurrection; so in 1Cor 15:32 his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrine of the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice.
1:101:10: որ յայնպիսի մահուանէ փրկեաց զմեզ՝ եւ փրկեսցէ՛.
10 որ այդպիսի մահուանից փրկեց մեզ եւ կը փրկի.
10 Որ այնպիսի մեծ մահուանէ մեզ փրկեց ու կը փրկէ
որ յայնպիսի մահուանէ փրկեաց զմեզ եւ փրկեսցէ:

1:10: որ յայնպիսի մահուանէ փրկեաց զմեզ՝ եւ փրկեսցէ՛.
10 որ այդպիսի մահուանից փրկեց մեզ եւ կը փրկի.
10 Որ այնպիսի մեծ մահուանէ մեզ փրկեց ու կը փրկէ
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Который и избавил нас от столь [близкой] смерти, и избавляет, и на Которого надеемся, что и еще избавит,
1:10  ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο ἡμᾶς καὶ ῥύσεται, εἰς ὃν ἠλπίκαμεν [ὅτι] καὶ ἔτι ῥύσεται,
1:10. ὃς (which) ἐκ (out) τηλικούτου (of-the-one-statured-to-the-one-this) θανάτου (of-a-death) ἐρύσατο ( it-tracted ) ἡμᾶς (to-us) καὶ (and) ῥύσεται , ( it-shall-tract ,"εἰς (into) ὃν (to-which) ἠλπίκαμεν (we-had-come-to-expect-to) [ὅτι] "[to-which-a-one]"καὶ (and) ἔτι (if-to-a-one) ῥύσεται , ( it-shall-tract ,"
1:10. qui de tantis periculis eripuit nos et eruet in quem speramus quoniam et adhuc eripietWho hath delivered and doth deliver us out of so great dangers: in whom we trust that he will yet also deliver us,
10. who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us;
1:10. Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver [us];
1:10. He has rescued us, and he is rescuing us, from great peril. In him, we hope that he will continue to rescue us.
Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver:

10: Который и избавил нас от столь [близкой] смерти, и избавляет, и на Которого надеемся, что и еще избавит,
1:10  ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο ἡμᾶς καὶ ῥύσεται, εἰς ὃν ἠλπίκαμεν [ὅτι] καὶ ἔτι ῥύσεται,
1:10. qui de tantis periculis eripuit nos et eruet in quem speramus quoniam et adhuc eripiet
Who hath delivered and doth deliver us out of so great dangers: in whom we trust that he will yet also deliver us,
1:10. Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver [us];
1:10. He has rescued us, and he is rescuing us, from great peril. In him, we hope that he will continue to rescue us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: вера в Бога имела своим результатом спасение Павла и Тимофея. - избавляет. Следов., и в Македонии Павел и Тимофей продолжают подвергаться таким опасностям, какой подверглись в Асии.
Adam Clarke: Commentary on the Bible - 1831
1:10: Who delivered us from so great a death - For the circumstances were such that no human power could avail.
Will yet deliver us - Having had such a signal evidence of His interposition already, we will confide in him with an unshaken confidence that he will continue to support and deliver.
Albert Barnes: Notes on the Bible - 1834
1:10: Who delivered us from so great a death - From a death so terrible, and from a prospect so alarming. It is intimated here by the word which Paul uses, that the death which he apprehended was one of a character especially terrific - probably a death by wild beasts; note, Co2 1:8. He was near to death; he had no hope of rescue; and the manner of the death which was threatened was especially frightful. Paul regarded rescue from such a death as a kind of resurrection: and felt that he owed his life to God as if he had raised him from the dead. All deliverance from imminent peril, and from dangerous sickness, whether of ourselves or our friends, should be regarded as a kind of resurrection from the dead. God could with infinite ease have taken away our breath, and it is only by his merciful interposition that we live.
And doth deliver - Continues yet to deliver us; or preserve us - intimating perhaps that danger had continued to follow him after the signal deliverance to which he particularly refers, and that he had continued to be in similar peril of his life. Paul was daily exposed to danger; and was constantly preserved by the good providence of God. In what manner he was rescued from the peril to which he was exposed he has no where intimated. It is implied, however, that it was by a remarkable divine interposition; but whether by miracle, or by the ordinary course of providence, he no where intimates. Whatever was the mode, however, Paul regarded God as the source of the deliverance, and felt that his obligations were due to him as his kind Preserver.
In whom we trust that he will yet deliver us - That he will continue to preserve us. We hope; we are accustomed to cherish the expectation that he will continue to defend us in the perils which we shall yet encounter. Paul felt that he was still exposed to danger. Everywhere he was liable to be persecuted (compare note, Act 20:23), and everywhere he felt that his life was in peril. Yet he had been thus far preserved in a most remarkable manner; and he felt assured that God would continue to interpose in his behalf, until his great purpose in regard to him should be fully accomplished, so that at the close of life he could look to God as his Deliverer, and feel that all along his perilous journey he had been his great Protector.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Sa1 7:12, Sa1 17:37; Job 5:17-22; Psa 34:19; Isa 46:3; Act 26:21; Ti2 4:17; Pe2 2:9
Geneva 1599
Who delivered us from so (g) great a death, and doth deliver: in whom we trust that he will yet deliver [us];
(g) From these great dangers.
John Gill
Who delivered us from so great a death,.... Accordingly, being enabled to trust in God, when all human hope and helps failed, to believe in hope against hope, then the Lord appeared for them, and delivered them from this heavy affliction; which, because by reason of it they were not only in danger of death, and threatened with, but were even under the sentence of it, is therefore called a death, and so great an one, see 2Cor 11:23. The apostle expresses the continuance of the mercy,
and doth deliver; which shows that they were still exposed to deaths and dangers, but were wonderfully preserved by the power of God, which gave great encouragement to them to hope and believe that God would still preserve them for further usefulness. The Alexandrian copy leaves out this clause, and so does the Syriac version.
In whom we trust that he will yet deliver us; all the three tenses, past, present, and future, are mentioned, which shows that an abiding sense of past and present deliverances serves greatly to animate faith in expectation of future ones.
John Wesley
We trust that he will still deliver - That we may at length be able to come to you.
Robert Jamieson, A. R. Fausset and David Brown
doth deliver--The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
1:111:11: քանզի յուսացեալ եմք, եթէ տակաւին փրկեսցէ՛ օգնականութեամբ աղօթից ձերոց վասն մեր։ Զի ՚ի բազմադէմ շնորհացն՝ որ ՚ի մեզ, բազմօ՛ք յաճախեսցեն գոհութիւնքն վասն մեր[3979]։ բդ [3979] Ոսկան. Յուսացեալ եմ... շնորհացն որ են ՚ի մեզ։ Օրինակ մի. Զի բազմադիմի շնորհացն որ ՚ի մեզ՝ բազումք յաճախեսցին գովութիւնք վասն մեր։
11 քանզի յոյս ունենք, թէ դեռ պիտի փրկի՝ մեզ համար ձեր արած աղօթքների օգնութեամբ, որպէսզի շատեր այդ աղօթքների միջոցով առատօրէն մեզ տրուած շնորհները տեսնելով՝ գոհութիւն տան Աստծուն մեզ համար:
11 Ու կը յուսանք թէ տակաւին պիտի փրկէ, մեզի համար ձեր ըրած աղօթքին օգնութեամբը. որպէս զի շատերուն աղօթքին պատճառաւ մեզի եղած շնորհքին համար՝ շատերէն գոհութիւն տրուի մեզի համար։
[2]քանզի յուսացեալ եմք, եթէ տակաւին փրկեսցէ օգնականութեամբ աղօթից ձերոց վասն մեր. զի ի բազմադէմ շնորհացն որ ի մեզ, բազմօք յաճախեսցեն գոհութիւնքն վասն մեր:

1:11: քանզի յուսացեալ եմք, եթէ տակաւին փրկեսցէ՛ օգնականութեամբ աղօթից ձերոց վասն մեր։ Զի ՚ի բազմադէմ շնորհացն՝ որ ՚ի մեզ, բազմօ՛ք յաճախեսցեն գոհութիւնքն վասն մեր[3979]։ բդ
[3979] Ոսկան. Յուսացեալ եմ... շնորհացն որ են ՚ի մեզ։ Օրինակ մի. Զի բազմադիմի շնորհացն որ ՚ի մեզ՝ բազումք յաճախեսցին գովութիւնք վասն մեր։
11 քանզի յոյս ունենք, թէ դեռ պիտի փրկի՝ մեզ համար ձեր արած աղօթքների օգնութեամբ, որպէսզի շատեր այդ աղօթքների միջոցով առատօրէն մեզ տրուած շնորհները տեսնելով՝ գոհութիւն տան Աստծուն մեզ համար:
11 Ու կը յուսանք թէ տակաւին պիտի փրկէ, մեզի համար ձեր ըրած աղօթքին օգնութեամբը. որպէս զի շատերուն աղօթքին պատճառաւ մեզի եղած շնորհքին համար՝ շատերէն գոհութիւն տրուի մեզի համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: при содействии и вашей молитвы за нас, дабы за дарованное нам, по ходатайству многих, многие возблагодарили за нас.
1:11  συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει, ἵνα ἐκ πολλῶν προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν.
1:11. συνυπουργούντων ( of-working-under-together-unto ) καὶ (and) ὑμῶν (of-ye) ὑπὲρ (over) ἡμῶν (of-us) τῇ (unto-the-one) δεήσει, (unto-a-binding,"ἵνα (so) ἐκ (out) πολλῶν ( of-much ) προσώπων ( of-looked-toward ) τὸ (the-one) εἰς (into) ἡμᾶς (to-us) χάρισμα (a-granting-to) διὰ (through) πολλῶν ( of-much ) εὐχαριστηθῇ (it-might-have-been-goodly-granted-unto) ὑπὲρ (over) ἡμῶν. (of-us)
1:11. adiuvantibus et vobis in oratione pro nobis ut ex multis personis eius quae in nobis est donationis per multos gratiae agantur pro nobisYou helping withal in prayer for us. That for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf.
11. ye also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.
1:11. Ye also helping together by prayer for us, that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf.
1:11. And you are assisting, with your prayers for us, so that from many persons, by that which is a gift in us, thanks may be given through many persons, because of us.
Ye also helping together by prayer for us, that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf:

11: при содействии и вашей молитвы за нас, дабы за дарованное нам, по ходатайству многих, многие возблагодарили за нас.
1:11  συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει, ἵνα ἐκ πολλῶν προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν.
1:11. adiuvantibus et vobis in oratione pro nobis ut ex multis personis eius quae in nobis est donationis per multos gratiae agantur pro nobis
You helping withal in prayer for us. That for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf.
1:11. Ye also helping together by prayer for us, that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf.
1:11. And you are assisting, with your prayers for us, so that from many persons, by that which is a gift in us, thanks may be given through many persons, because of us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Мысль о пользе ходатайственной молитвы верующих за своих братьев проводится у Ап. Павла и в других местах (Рим I:9: и сл. ; Флп I:3: и сл. ). - При содействии. Молитва верующих содействовала успеху молитвы Павла и Тимофея. - Дабы за дарованное нам... Благодарение за спасение Павла и Тимофея должно быть принесено Богу не только от их собственного лица, но от лица многих, потому что многие и ходатайствовали об этом спасении.
Adam Clarke: Commentary on the Bible - 1831
1:11: Ye also helping together by prayer - Even an apostle felt the prayers of the Church of God necessary for his comfort and support.
What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them!
The gift bestowed - by the means of many persons - The blessings communicated by means of their prayers.
Thanks may be given by many - When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God for his gracious answers. Thus, the prayers of many obtain the gift; and the thanksgiving of many acknowledge the mercy.
The gift, or χαρισμα, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.
Albert Barnes: Notes on the Bible - 1834
1:11: Ye also helping together by prayer for us - Tyndale renders this in connection with the close of the pRev_ious verse; "we trust that yet hereafter he will deliver us, by the help of your prayer for us." The word rendered "helping together," means cooperating, aiding, assisting; and the idea is, that Paul felt that his trials might be turned to good account, and give occasion for thanksgiving; and that this was to be accomplished by the aid of the prayers of his fellow Christians. He felt that the church was one, and that Christians should sympathize with one another. He evinced deep humility and tender regard for the Corinthians when he called on them to aid him by their prayers. Nothing would be better calculated to excite their tender affection and regard than thus to call on them to sympathize with him in his trials, and to pray that those trials might result in thanksgiving throughout the churches.
That for the gift bestowed upon us - The sentence which occurs here is very perplexing in the original, and the construction is difficult. But the main idea is not difficult to he seen. The "gift" here referred to (τὸ χάρισμα to charisma) means doubtless the favor shown to him in his rescue from so imminent a peril; and he felt that this was owing to the prayers of many persons on his behalf He believed that he had been remembered in the petitions of his friends and fellow Christians, and that his deliverance was owing to their supplications.
By the means of many persons - Probably meaning that the favor referred to had been imparted by means of the prayers of many individuals who had taken a deep interest in his welfare. But it may also imply perhaps that he had been directly assisted, and had been rescued from the impending danger by the interposition of many friends who had come to his relief. The usual interpretation is, however, that it was by the prayers of many in his behalf.
Thanks may be given by many on our behalf - Many may be induced also to render thanks for my deliverance. The idea is, that as he had been delivered from great peril by the prayers of many persons, it was proper also that thanksgiving should be offered by as many in his behalf, or on account of his deliverance. "Mercies that have been obtained by prayer should be acknowledged by praise" - Doddridge. God had mercifully interposed in answer to the prayers of his people; and it was proper that his mercy should be as extensively acknowledged. Paul was desirous that God should not be forgotten: and that those who had sought his deliverance should render praise to God, perhaps intimating here that those who had obtained mercies by prayer are prone to forget their obligation to return thanks to God for his gracious and merciful interposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: helping: Co2 9:14; Isa 37:4, Isa 62:6, Isa 62:7; Act 12:5; Rom 15:30-32; Eph 6:18, Eph 6:19; Phi 1:19; Col 4:3; Th1 5:25; Th2 3:1; Plm 1:22; Heb 13:18; Jam 5:16-18
that: Co2 4:15, Co2 9:11, Co2 9:12
Geneva 1599
(6) Ye also helping together by prayer for us, (7) that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf.
(6) That he may not seem to boast of himself, he attributes all to God, and in so doing also confesses that he attributes much to the prayers of the faithful. (7) The end of the afflictions of the saints is the glory of God, and therefore they ought to be precious to us.
John Gill
You also helping together by prayer for us,.... Though the apostle ascribes their deliverance solely to God, as the author and efficient cause of it; yet he takes notice of the prayers of the saints for them, as helping causes or means of their obtaining it. It was a very laudable practice in the churches, and worthy of imitation, to pray for the ministers of the Gospel, and especially when under affliction and persecution; see Acts 12:5, and the prayers of those righteous ones were heard by God, and often effectual for the deliverance of them, as they were in the present case: for
by the means of many persons, who wrestled together in prayer with God,
the gift of deliverance from so great a death, which the apostle looked upon as a wonderful mercy, "a free grace gift", was "bestowed upon" them, which was granted for this end,
that thanks may be given by many on our behalf; which is but reasonable, and ought to be observed; for since many were concerned in asking for, and obtaining the mercy, they ought to join in thanksgiving for it: and the apostle's view in this is to stir them up to a joint acknowledgment of the deliverance with them, which better became them than to side with the false apostles in their charge against him.
John Wesley
You likewise - As well as other churches. Helping with us by prayer, that for the gift - Namely, my deliverance. Bestowed upon us by means of many persons - Praying for it, thanks may be given by many.
Robert Jamieson, A. R. Fausset and David Brown
helping together by prayer for us--rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."
that for the gift, &c.--literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
1:121:12: Քանզի պարծանք մեր ա՛յս են. վկայութիւն մտաց մերոց. զի սրբութեամբ եւ ստուգութեամբ Աստուծոյ, եւ ո՛չ մարմնեղէն իմաստութեամբ, այլ շնորհօքն Աստուծոյ շրջեցաք յաշխարհի. բայց առաւել եւս առ ձե՛զ[3980]։ [3980] Ոմանք. Վկայութիւնք մտաց։ Յօրինակին պակասէր. Յաշխարհի, բայց առաւել եւս առ ձեզ։
12 Քանզի մեր պարծանքն այս է. մեր խղճմտանքի վկայութիւնը. այն՝ որ սրբութեամբ ու Աստծու ճշմարտութեամբ եւ ոչ մարմնաւոր իմաստութեամբ, այլ Աստծու շնորհով ենք ընթացել աշխարհում, իսկ առաւել եւս՝ ձեր հանդէպ.
12 Վասն զի մեր պարծանքն է, մեր խղճմտանքին վկայութիւնը, թէ մենք Աստուծոյ առջեւ պարզմտութեամբ ու անկեղծութեամբ եւ ոչ թէ մարմնաւոր իմաստութիւնով, հապա Աստուծոյ շնորհքովը աշխարհի մէջ վարուեցանք, բայց աւելի դէպի ձեզ։
Քանզի պարծանք մեր այս են, վկայութիւն մտաց մերոց, զի սրբութեամբ եւ ստուգութեամբ Աստուծոյ, եւ ոչ մարմնեղէն իմաստութեամբ, այլ շնորհօքն Աստուծոյ շրջեցաք յաշխարհի, բայց առաւել եւս առ ձեզ:

1:12: Քանզի պարծանք մեր ա՛յս են. վկայութիւն մտաց մերոց. զի սրբութեամբ եւ ստուգութեամբ Աստուծոյ, եւ ո՛չ մարմնեղէն իմաստութեամբ, այլ շնորհօքն Աստուծոյ շրջեցաք յաշխարհի. բայց առաւել եւս առ ձե՛զ[3980]։
[3980] Ոմանք. Վկայութիւնք մտաց։ Յօրինակին պակասէր. Յաշխարհի, բայց առաւել եւս առ ձեզ։
12 Քանզի մեր պարծանքն այս է. մեր խղճմտանքի վկայութիւնը. այն՝ որ սրբութեամբ ու Աստծու ճշմարտութեամբ եւ ոչ մարմնաւոր իմաստութեամբ, այլ Աստծու շնորհով ենք ընթացել աշխարհում, իսկ առաւել եւս՝ ձեր հանդէպ.
12 Վասն զի մեր պարծանքն է, մեր խղճմտանքին վկայութիւնը, թէ մենք Աստուծոյ առջեւ պարզմտութեամբ ու անկեղծութեամբ եւ ոչ թէ մարմնաւոր իմաստութիւնով, հապա Աստուծոյ շնորհքովը աշխարհի մէջ վարուեցանք, բայց աւելի դէպի ձեզ։
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1:1212: Ибо похвала наша сия есть свидетельство совести нашей, что мы в простоте и богоугодной искренности, не по плотской мудрости, но по благодати Божией, жили в мире, особенно же у вас.
1:12  ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν ἁπλότητι καὶ εἰλικρινείᾳ τοῦ θεοῦ, [καὶ] οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλ᾽ ἐν χάριτι θεοῦ, ἀνεστράφημεν ἐν τῶ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς.
1:12. Ἡ (The-one) γὰρ (therefore) καύχησις (a-boasting) ἡμῶν (of-us) αὕτη (the-one-this) ἐστίν, (it-be) τὸ (the-one) μαρτύριον (a-witnesslet) τῆς (of-the-one) συνειδήσεως (of-a-seeing-together) ἡμῶν, (of-us,"ὅτι (to-which-a-one) ἐν (in) ἁγιότητι (unto-a-hallow-belongness) καὶ (and) εἰλικρινίᾳ (unto-a-sun-separating-unto) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"[καὶ] "[and]"οὐκ (not) ἐν (in) σοφίᾳ (unto-a-wisdoming-unto) σαρκικῇ (unto-flesh-belonged-of,"ἀλλ' (other) ἐν (in) χάριτι (unto-a-granting) θεοῦ, (of-a-Deity) ἀνεστράφημεν (we-had-been-beturned-up) ἐν (in) τῷ (unto-the-one) κόσμῳ, (unto-a-configuration,"περισσοτέρως (unto-more-abouted) δὲ (moreover) πρὸς (toward) ὑμᾶς: (to-ye)
1:12. nam gloria nostra haec est testimonium conscientiae nostrae quod in simplicitate et sinceritate Dei et non in sapientia carnali sed in gratia Dei conversati sumus in mundo abundantius autem ad vosFor our glory is this: the testimony of our conscience, that in simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God, we have conversed in this world: and more abundantly towards you.
12. For our glorying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward.
1:12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
1:12. For our glory is this: the testimony of our conscience, which is found in simplicity of heart and in sincerity toward God. And it is not with worldly wisdom, but in the grace of God, that we have conversed with this world, and more abundantly toward you.
For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you- ward:

12: Ибо похвала наша сия есть свидетельство совести нашей, что мы в простоте и богоугодной искренности, не по плотской мудрости, но по благодати Божией, жили в мире, особенно же у вас.
1:12  ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν ἁπλότητι καὶ εἰλικρινείᾳ τοῦ θεοῦ, [καὶ] οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλ᾽ ἐν χάριτι θεοῦ, ἀνεστράφημεν ἐν τῶ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς.
1:12. nam gloria nostra haec est testimonium conscientiae nostrae quod in simplicitate et sinceritate Dei et non in sapientia carnali sed in gratia Dei conversati sumus in mundo abundantius autem ad vos
For our glory is this: the testimony of our conscience, that in simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God, we have conversed in this world: and more abundantly towards you.
1:12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
1:12. For our glory is this: the testimony of our conscience, which is found in simplicity of heart and in sincerity toward God. And it is not with worldly wisdom, but in the grace of God, that we have conversed with this world, and more abundantly toward you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-24: Начиная свое самооправдание, Ап. прежде всего говорит, что он был всегда человеком искренним и теперь пишет Коринфянам, не имея никакой задней мысли. Затем он особенно подробно говорить относительно перемены в плане своего путешествия. Если он и не пришел в Коринф раньше, чем посетить Македонию - как обещано было Коринфянам, - то сделал это не по легкомыслию или в виду каких либо личных выгод, а по любви к Коринфянам, чтобы дать им время исправиться от некоторых недостатков и чтобы не быть вынужденным самому судить преступников против церковной дисциплины.

12: Ибо. Ап. здесь выражает основание своей уверенности в том, что Коринфяне молились за него Богу. Он, действительно, заслуживает такой любви с их стороны. Если он хвалит себя (в ст. 11-м), то этим только свидетельствует о том, что действовал (с Тимофеем вместе) всегда откровенно (в простоте) [Начало стиха лучше перевести так: сия похвала, (которую мы высказали себе) есть свидетельство нашей совести. Выражение esti to marturi, on - сказуемое.]. - В Богоугодной искренности -правильнее: в Божественной, какая дана ему Богом (ср. выражение: правда Божия в посл. к Рим I:17). - Не по плотской премудрости. -Это - премудрость, определяемая греховными похотями плоти (ср. 1Кор.I:26). - В мире, т. е. в обширной области, где жили разные языческие народы, которых Ап. призван был быть просветителем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Sincerity and Affliction.A. D. 57.
12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. 13 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; 14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

The apostle in these verses attests their integrity by the sincerity of their conversation. This he does not in a way of boasting and vain-glory, but as one good reason for desiring the help of prayer, as well as for the more comfortably trusting in God (Heb. xiii. 18), and for the necessary vindication of himself from the aspersions of some persons at Corinth, who reproached his person and questioned his apostleship. Here,

I. He appeals to the testimony of conscience with rejoicing (v. 12), in which observe, 1. The witness appealed to, namely, conscience, which is instead of a thousand witnesses. This God's deputy in the soul, and the voice of conscience is the voice of God. They rejoiced in the testimony of conscience, when their enemies reproached them, and were enraged against them. Note, The testimony of conscience for us, if that be right and upon good grounds, will be matter of rejoicing at all times and in all conditions. 2. The testimony this witness gave. And here take notice, Conscience witnessed, (1.) Concerning their conversation, their constant course and tenour of life: by that we may judge of ourselves, and not by this or that single act. (2.) Concerning the nature or manner of their conversation; that it was in simplicity and godly sincerity. This blessed apostle was a true Israelite, a man of plain dealing; you might know where to have him. He was not a man who seemed to be one thing and was another, but a man of sincerity. (3.) Concerning the principle they acted from in all their conversation, both in the world and towards these Corinthians; and that was not fleshly wisdom, nor carnal politics and worldly views, but it was the grace of God, a vital gracious principle in their hearts, that cometh from God, and tendeth to God. Then will our conversation be well ordered when we live and act under the influence and command of such a gracious principle in the heart.

II. He appeals to the knowledge of the Corinthians with hope and confidence, v. 13, 14. Their conversation did in part fall under the observation of the Corinthians; and these knew how they behaved themselves, how holily, and justly, and unblamably; they never found any thing in them unbecoming an honest man. This they had acknowledged in part already, and he doubted not but they would still do so to the end, that is, that they would never have any good reason to think or say otherwise of him, but that he was an honest man. And so there would be mutual rejoicing in one another. We are your rejoicing, even as you also are ours in the day of the Lord Jesus. Note, It is happy when ministers and people do rejoice in each other here; and this joy will be complete in that day when the great Shepherd of the sheep shall appear.
Adam Clarke: Commentary on the Bible - 1831
1:12: For our rejoicing is this - Ἡ καυχησις. Our boasting, exultation, subject of glorying.
The testimony of our conscience - Μαρτυριον της συνειδησεως· That testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul of its state, sincerity, safety, etc.
In simplicity - Ἁπλοτητι· from α, denoting unity or together, and πελω, to be; or from α, negative, and πολυς, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of ἁπλοτητι, many MSS. and versions have ἁγιοτητι, holiness.
In godly sincerity - Ειλικρινειᾳ Θεου· The sincerity of God: that is, such a sincerity as comes from his work in the soul. Ειλικρινεια, sincerity, and ειλικρινης, sincere, come from ειλη, the splendor, or bright shining of the sun; and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw.
Not with fleshly wisdom - The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honor in view.
But by the grace of God - Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.
We have had our conversation - Ανεστραφημεν· We have conducted ourselves. The word properly refers to the whole tenor of a man's life - all that he does says, and intends; and the object or end he has in view, and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb αναστρεφω is compounded of ανα, again, and στρεφω, to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of God; setting out with Divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul; thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con, together, and verto, I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks, signifying the whole of a man's conduct, the tenor and practice of his life: and conversio astrorum, and conversiones caelestes, is by Cicero used for the course of the stars and heavenly bodies. - De Leg. c. 8: Caelum una conversione atque eadem, ipse circum se torquetur et vertitur. - CIC de Univers., c. 8: "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself."
In the world - Both among Jews and Gentiles have we always acted as seeing Him who is invisible.
More abundantly to you-ward - That is, We have given the fullest proof of this in our conduct towards you; You have witnessed the holy manner in which we have always acted; and God is witness of the purity of the motives by which we have been actuated; and our conscience tells us that we have lived in uprightness before him.
Albert Barnes: Notes on the Bible - 1834
1:12: For our rejoicing is this - The source or cause of our rejoicing. "I have a just cause of rejoicing, and it is, that I have endeavored to live a life of simplicity and godly sincerity, and have not been actuated by the principles of worldly wisdom." The connection here is not very obvious, and it is not quite easy to trace it. Most expositors, as Doddridge, Locke, Macknight, Bloomfield, etc., suppose that he mentions the purity of his life as a reason why he had a right to expect their prayers, as he had requested in Co2 1:11. They would not doubt, it is supposed, that his life had been characterized by great simplicity and sincerity, and would feel, therefore, a deep interest in his welfare, and be disposed to render thanks that be had been preserved in the day of peril. But the whole context and the scope of the passage is rather to be taken into view. Paul had been exposed to death.
He had no hope of life. Then the ground of his rejoicing, and of his confidence, was that he had lived a holy life. He had not been actuated by "fleshly wisdom," but he had been animated and guided by "the grace of God." His aim had been simple, his purpose holy, and he had the testimony of his conscience that his motives had been right, and he had, therefore, no concern about the result. A good conscience, a holy life through Jesus Christ, will enable a man always to look calmly on death. What has a Christian to fear in death? Paul had kept a good conscience toward all; but he says that he had special and unique joy that he had done it toward the Corinthians. This he says, because many there had accused him of fickleness, and of disregard for their interests. He declares, therefore, that even in the prospect of death he had a consciousness of rectitude toward them, and proceeds to show Co2 1:13-23 that the charge against him was not well founded. I regard this passage, therefore, as designed to express the fact that Paul, in view of sudden death, had a consciousness of a life of piety, and was comforted with the reflection that he had not been actuated by the "fleshly wisdom" of the world.
The testimony of our conscience - An approving conscience. It does not condemn me on the subject. Though others might accuse him, though his name might be calumniated, yet he had comfort in the approval which his own conscience gave to his course. Paul's conscience was enlightened, and its decisions were correct. Whatever others might charge him with he knew what had been the aim and purpose of his life; and the consciousness of upright aims, and of such plans as the "grace of God" would prompt to, sustained him. An approving conscience is of inestimable value when we are calumniated; and when we draw near to death.
That in simplicity - (ἐν ἁπλότητι en haplotē ti.) Tyndale renders this forcibly "without doubleness." The word means sincerity, candor, probity, plain-heartedness, Christian simplicity, frankness, integrity; see Co2 11:3. It stands opposed to double-dealings and purposes; to deceitful appearances, and crafty plans; to mere policy, and craftiness in accomplishing an object. A man under the influence of this, is straightforward, candid, open, frank; and he expects to accomplish his purpose by integrity and fair-dealing, and not by stratagem and cunning. Policy, craft, artful plans, and deep-laid schemes of deceit belong to the world; simplicity of aim and purpose are the true characteristics of a real Christian.
And godly sincerity - Greek "sincerity of God." This may be a Hebrew idiom, by which the superlative degree is indicated, when, in order to express the highest degree, they added the name of God, as in the phrases "mountains of God," signifying the highest mountains, or "cedars of God," denoting lofty cedars. Or it may mean such sincerity as God manifests and approves such as he, by his grace, would produce in the heart; such as the religion of the gospel is suited to produce. The word used here, εἱλικρινεία heilikrineia, and rendered sincerity, denotes. properly, clearness, such as is judged of or discerned in sunshine (from εἵλη heilē and κρίνω krinō), and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in the night.
Not with fleshly wisdom - Not with the wisdom which is manifested by the people of this world; not by the principles of cunning, and mere policy, and expediency, which often characterize them. The phrase here stands opposed to simplicity and sincerity, to openness and straightforwardness. And Paul means to disclaim for himself, and for his fellow-laborers, all that carnal policy which distinguishes the mere people of the world. And if Paul deemed such policy improper for him, we should deem it improper for us; if he had no plans which he wished to advance by it, we should have none; if he would not employ it in the promotion of good plans, neither should we. It has been the curse of the church and the bane of religion; and it is to this day exerting a withering and blighting influence on the church. The moment that such plans are resorted to, it is proof that the vitality of religion is gone, and any man who feels that his purposes cannot be accomplished but by such carnal policy, should set it down as full demonstration that his plans are wrong, and that his purpose should be abandoned.
But by the grace of God - This phrase stands opposed, evidently, to "fleshly wisdom." It means that Paul had been influenced by such sentiments and principles as would be suggested or prompted by the influence of his grace. Locke renders it, "by the favor of God directing me." God had shown him favor; God had directed him; and he had kept him from the crooked and devious ways of mere worldly policy. The idea seems to be not merely that he had pursued a correct and upright course of life, but that he was indebted for this to the mere grace and favor of God, an idea which Paul omitted no opportunity of acknowledging.
We have had our conversation - We have conducted ourselves ἀναστράφημεν anastraphē men. The word used here means literally, "to turn up, to overturn"; then "to turn back, to return," and in the middle voice, "to turn oneself around, to turn oneself to anything, and, also, to move about in, to live in, to be conversant with, to conduct oneself." In this sense it seems to be used here; compare Heb 10:33; Heb 13:18; Ti1 3:15; Pe1 1:17. The word "conversation," we usually apply to oral discourse, but in the Scriptures, it means "conduct," and the sense of the passage is, that Paul had conducted himself in accordance with the principles of the grace of God, and had been influenced by that.
In the world - Everywhere; whereever I have been. This does not mean in the world as contradistinguished from the church, but in the world at large, or wheRev_er he had been, as contradistinguished from the church at Corinth. It had been his common and universal practice.
And more abundantly to you-ward - Especially toward you. This was added doubtless because there had been charges against him in Corinth, that he had been crafty, cunning, deceitful, and especially that he had deceived them (see Co2 1:17), in not visiting them as he had promised. He affirms, therefore, that in all things he had acted in the manner to which the grace of God prompted, and that his conduct, in all respects, had been that of entire simplicity and sincerity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: our rejoicing: Job 13:15, Job 23:10-12, Job 27:5, Job 27:6, Job 31:1-40; Psa 7:3-5, Psa 44:17-21; Isa 38:3; Act 24:16; Rom 9:1; Co1 4:4; Gal 6:4; Ti1 1:5, Ti1 1:19, Ti1 1:20; Heb 13:18; Pe1 3:16, Pe1 3:21; Jo1 3:19-22
simplicity: Co2 11:3; Rom 16:18, Rom 16:19
godly: Co2 2:17, Co2 8:8; Jos 24:14; Co1 5:8; Eph 6:14; Phi 1:10; Tit 2:7
not: Co2 1:17, Co2 4:2, Co2 10:2-4, Co2 12:15-19; Co1 2:4, Co1 2:5, Co1 2:13, Co1 15:10; Jam 3:13-18, Jam 4:6
we have: That is, "We have conducted ourselves;" for αναστρεφω [Strong's G390] in Greek, and conversatio in Latin, are used to denote the whole of a man's conduct, the tenor and practice of his life.
Geneva 1599
(8) For our rejoicing is this, the testimony of our conscience, that in simplicity and godly (h) sincerity, not with fleshly wisdom, but by the (i) grace of God, we have had our conversation in the world, and more abundantly to you-ward.
(8) Secondly, he dismisses another slander, that is, that he was a light man, and such a one as was not lightly to be trusted, seeing that he promised to come to them, and did not come. And first he speaks of the singleness of his mind, and sincerity, which they knew both by his voice when he was present, and they ought to acknowledge it also in his letters, being absent: and moreover he protests that he will never be otherwise.
(h) With clearness, and holy and true plainness of mind, as God himself can witness.
(i) Trusting to that very wisdom which God of his free goodness has given me from heaven.
John Gill
For our rejoicing is this, the testimony of our conscience,.... This rejoicing or glorying of the apostle's in the testimony of their consciences, to the goodness of their hearts, actions, conduct, and behaviour, was not before God, and in his sight, but before men, who were ready to accuse their good conversation in Christ: nor are these words to be considered as they generally are by interpreters, as if it was the testimony of a good conscience, which was the ground of their faith and confidence, that God would deliver them, and was an helping cause, together with the prayers of the saints, of their present deliverance. They refer to the charge exhibited against the apostle, that he had falsified his word in not coming to Corinth according to his promise; under which charge he could sit easy, having a witness within him, which was better than a thousand others, that
we have had our conversation in the world, and more abundantly to you-wards; the Corinthians, of which they themselves must be conscious:
in simplicity; in opposition to double mindedness; they did not say one thing, and mean another, and act contrary to both; their heart and mouth went together, and their conduct agreed with both; what they promised they meant to perform; and where there was a want of performance, it was owing to intervening providences, which hindered, and not to any deceitfulness in them: the conscience of the apostle bore him witness, that he behaved in the simplicity and singleness of his heart; and also in
godly sincerity, or "in the sincerity of God"; that is, such as God requires, gives, and approves of, and which will stand in his sight, will bear his examination, and to which he gives his testimony; and that his conduct was
not influenced
with fleshly wisdom: he used no artful sophistical methods to impose upon, and delude persons, for any sinister ends, or worldly advantage:
but by the grace of God; which was bestowed upon him, implanted in him, and which taught him to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this world.
John Wesley
For I am the more emboldened to look for this, because I am conscious of my integrity; seeing this is our rejoicing - Even in the deepest adversity. The testimony of our conscience - Whatever others think of us. That in simplicity - Having one end in view, aiming singly at the glory of God. And godly sincerity - Without any tincture of guile, dissimulation, or disguise. Not with carnal wisdom, but by the grace of God - Not by natural, but divine, wisdom. We have had our conversation in the world - In the whole world; in every circumstance.
Robert Jamieson, A. R. Fausset and David Brown
For--reason why he may confidently look for their prayers for him.
our rejoicing--Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.
in simplicity--Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from Eph 6:5 [ALFORD]. Some of the oldest manuscripts and versions, however, support it.
godly sincerity--literally, "sincerity of God"; that is, sincerity as in the presence of God (1Cor 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (2Cor 2:17). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Rom 12:3; Rom 15:15), suggests holy straightforwardness and sincere faithfulness to promises (2Cor 1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."
in the world--even in relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward-- (2Cor 2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.
1:131:13: Քանզի ո՛չ եթէ ա՛յլ ազգ ինչ գրեմք առ ձեզ, այլ զոր ընթեռնուցո՛ւքն՝ եւ գիտա՛կ լինիցիք. քանզի յուսամ, թէ մինչեւ ՚ի վախճա՛ն գիտիցէք[3981]. [3981] Ոմանք. Գրեմ առ ձեզ... եւ գիտակ իսկ լինիջիք... եթէ մինչ ցվախճան։
13 որովհետեւ ձեզ այլ բան չենք գրում, քան այն, ինչ կարդում եւ հասկանում էք. եւ յոյս ունեմ, թէ մինչեւ վերջը կը հասկանաք,
13 Քանզի ուրիշ բան չենք գրեր ձեզի, հապա այն որ դուք կը կարդաք ու կը ճանչնաք եւ կը յուսամ թէ մինչեւ վերջը պիտի ճանչնաք.
Քանզի ոչ եթէ այլ ազգ ինչ գրեմք առ ձեզ, այլ զոր ընթեռնուցուքն եւ գիտակ լինիցիք. քանզի յուսամ եթէ մինչեւ ի վախճան գիտիցէք:

1:13: Քանզի ո՛չ եթէ ա՛յլ ազգ ինչ գրեմք առ ձեզ, այլ զոր ընթեռնուցո՛ւքն՝ եւ գիտա՛կ լինիցիք. քանզի յուսամ, թէ մինչեւ ՚ի վախճա՛ն գիտիցէք[3981].
[3981] Ոմանք. Գրեմ առ ձեզ... եւ գիտակ իսկ լինիջիք... եթէ մինչ ցվախճան։
13 որովհետեւ ձեզ այլ բան չենք գրում, քան այն, ինչ կարդում եւ հասկանում էք. եւ յոյս ունեմ, թէ մինչեւ վերջը կը հասկանաք,
13 Քանզի ուրիշ բան չենք գրեր ձեզի, հապա այն որ դուք կը կարդաք ու կը ճանչնաք եւ կը յուսամ թէ մինչեւ վերջը պիտի ճանչնաք.
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: И мы пишем вам не иное, как то, что вы читаете или разумеете, и что, как надеюсь, до конца уразумеете,
1:13  οὐ γὰρ ἄλλα γράφομεν ὑμῖν ἀλλ᾽ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε, ἐλπίζω δὲ ὅτι ἕως τέλους ἐπιγνώσεσθε,
1:13. οὐ (not) γὰρ (therefore) ἄλλα ( to-other ) γράφομεν (we-scribe) ὑμῖν (unto-ye,"ἀλλ' (other) ἢ (or) ἃ ( to-which ) ἀναγινώσκετε (ye-acquaint-up) ἢ (or) καὶ (and) ἐπιγινώσκετε, (ye-acquaint-upon,"ἐλπίζω (I-expect-to) δὲ (moreover) ὅτι (to-which-a-one) ἕως (unto-if-which) τέλους (of-a-finish) ἐπιγνώσεσθε , ( ye-shall-acquaint-upon ,"
1:13. non enim alia scribimus vobis quam quae legistis et cognoscitis spero autem quod usque in finem cognoscetisFor we write no other things to you than what you have read and known. And I hope that you shall know unto the end.
13. For we write none other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end:
1:13. For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
1:13. For we write nothing else to you other than what you have read and understood. And I hope that you will continue to understand, even unto the end.
For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end:

13: И мы пишем вам не иное, как то, что вы читаете или разумеете, и что, как надеюсь, до конца уразумеете,
1:13  οὐ γὰρ ἄλλα γράφομεν ὑμῖν ἀλλ᾽ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε, ἐλπίζω δὲ ὅτι ἕως τέλους ἐπιγνώσεσθε,
1:13. non enim alia scribimus vobis quam quae legistis et cognoscitis spero autem quod usque in finem cognoscetis
For we write no other things to you than what you have read and known. And I hope that you shall know unto the end.
1:13. For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
1:13. For we write nothing else to you other than what you have read and understood. And I hope that you will continue to understand, even unto the end.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Были, очевидно, в Коринфе люди, которые предъявляли Апостолу упрек в фальши, которую он будто бы допускает в своих посланиях. Ап. утверждает, что это обвинение совершенно неосновательно. В послании нужно понимать все, как сказано, в самом обыкновенном и естественном значении. - Как надеюсь. Здесь впервые Ап. говорит лично от себя, потому что выражает свое личное, субъективное состояние. - И что, как надеюсь... Эта фраза, а также начальная фраза 14-го ст. должны быть поставлены в связь между собою. Лучше перевести их так: "а я надеюсь, что вы до конца уразумеете, - как вы уже отчасти и уразумели, - что мы служим вашею похвалою". - До конца, т. е. до второго пришествия Христова. Ап. в посл. к Рим говорит, что при этом пришествии раскроются все тайны расположения человеческих сердец (II:16). Но Коринфяне, вероятно, еще до этого крайнего срока сумеют понять истинное расположение сердца Апостола и его значение для них. В день же страшного суда Христова Апостолы будут гордиться своими учениками-Коринфянами, а эти - своими учителями-Апостолами.
Adam Clarke: Commentary on the Bible - 1831
1:13: Than what ye read - Viz. In the first epistle which he had sent them.
Or acknowledge - To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel.
Albert Barnes: Notes on the Bible - 1834
1:13: For we write none other things ... - There has been much variety in the interpretation of this passage; and much difficulty felt in determining what it means. The sense seems to me to be this. Paul had just declared that he had been actuated by pure intentions and by entire sincerity, and had in all things been influenced by the grace of God. This he had shown everywhere, but more particularly among them at Corinth. That they fully knew. In making this affirmation they had full evidence from what they had known of him in former times that such had been his course of life; and he trusted that they would be able to acknowledge the same thing to the end, and that they would never have any occasion to form a different opinion of him. It will be recollected that it is probable that some at Corinth had charged him with insincerity; and some had accused him of fickleness in having promised to come to Corinth and then changing his mind, or had charged him with never having intended to come to them.
His object in this verse is to refute such slanders, and he says, therefore, that all that he affirmed in his writings about the sincerity and simplicity of his aims, were such as they knew from their past acquaintance with him to be true; and that they knew that he was a man who would keep his promises. It is an instance of a minister who was able to appeal to the people among whom he had lived and labored in regard to the general sincerity and uprightness of his character - such an appeal as every minister ought to be able to make to refute all slanders; and such as he will be able to make successfully, if his life, like that of Paul, is such as to warrant it. Such seems to me to be the sense of the passage. Beza, however, renders it," I write no other things than what ye read, or may understand," and so Rosenmuller, Wetstein, Macknight, and some others interpret it; and they explain it as meaning, "I write nothing secretly, nothing ambiguously, but I express myself clearly, openly, plainly, so that I may be read and understood by all."
Macknight supposes that they had charged him with using ambiguous language, that he might afterward interpret it to suit his own purpose. The objection to this is, that Paul never adverts to the obscurity or perspicuity of his own language. It was his conduct that was the main subject on which he was writing, and the connection seems to demand that we understand him as affirming that they had abundant evidence that what he affirmed of his simplicity of aim, and integrity of life, was true. Than what ye read (ἀναγινώσκετε anaginō skete). This word properly means to know accurately; to distinguish; and in the New Testament usually to know by reading. Doddridge remarks, that the word is ambiguous, and may signify either to acknowledge, to know, or to read. He regards it as used here in the sense of knowing. It is probably used here in the sense of knowing accurately, or surely; of recognizing from their former acquaintance with him. They would see that the sentiments which he now expressed were such as accorded with his character and uniform course of life. "Or acknowledge" (ἐπιγινώσκετε epiginō skete). The preposition ἐπί epi in composition here is intensive, and the word denotes to know fully; to receive full knowledge of; to know well; or to recognize. It here means that they would fully recognize, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life. From what they knew of him, they could not but admit that he had been influenced by the principles stated.
And I trust ye shall acknowledge - I trust that my conduct will be such as to convince you always that I am actuated by such principles. I trust you will never witness any departure from them - the language of a man of settled principle, and of fixed aims and honesty of life. An honest man can always use such language respecting himself.
Even to the end - To the end of life; always. "We trust that you will never have occasion to think dishonorably of us; or to reflect on any inconsistency in our behavior" - Doddridge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: than: Co2 4:2, Co2 5:11, Co2 13:6; Plm 1:6
Geneva 1599
For we write (k) none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the (l) end;
(k) He says that he writes plainly and simply: for he that writes in an elaborate way, is rightly said to write otherwise than we read. And this, he says, the Corinthians will truly know and like very well.
(l) Perfectly.
John Gill
For we write none other things to you,.... The things we write unto you concerning our conduct; and behaviour, are no other
than what you read; not in our letters to you, but in our lives and conversations, when we were among you, and which you must own and acknowledge to be just and right; we can appeal to you, that what we say, and are obliged to say of ourselves, in our own defence, is what, upon a recollection, you will easily remember to have seen and observed:
and I trust; or "hope", through the grace of God, we shall be enabled so to walk, as that
you shall acknowledge even to the end; that our conversations are as become the Gospel of Christ, and are clear of that hypocrisy and deceit our adversaries would insinuate concerning us.
Robert Jamieson, A. R. Fausset and David Brown
We write none other things (in this Epistle) than what ye read (in my former Epistle [BENGEL]; present, because the Epistle continued still to be read in the Church as an apostolic rule). CONYBEARE and HOWSON think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, Th1 5:27); yea, and what you acknowledge inwardly."
or acknowledge--Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end--of my life. Not excluding reference to the day of the Lord (end of 2Cor 1:14; 1Cor 4:5).
1:141:14: որպէս եւ խելամո՛ւտ եղէք մեզ փոքր ՚ի շատէ. զի պարծա՛նք ձեր եմք՝ որպէս եւ դուք մեր, յաւուրն Տեառն մերոյ Յիսուսի Քրիստոսի[3982]։ [3982] Ոմանք. Խելամուտ էք... յօրն Տեառն մերոյ Յիսուսի։
14 ինչպէս որ փոքրիշատէ հասկացաք նաեւ մեզ, որ ձեր պարծանքն ենք, ինչպէս եւ դուք՝ մերը՝ մինչեւ մեր Տէր Յիսուս Քրիստոսի օրը:
14 Ինչպէս քիչ շատ ճանչցաք մեզ, որ ձեր պարծանքն ենք, ինչպէս դուք ալ մերը՝ Տէր Յիսուսին օրը։
որպէս եւ խելամուտ եղէք մեզ փոքր ի շատէ, զի պարծանք ձեր եմք, որպէս եւ դուք մեր` յաւուրն Տեառն [3]մերոյ Յիսուսի [4]Քրիստոսի:

1:14: որպէս եւ խելամո՛ւտ եղէք մեզ փոքր ՚ի շատէ. զի պարծա՛նք ձեր եմք՝ որպէս եւ դուք մեր, յաւուրն Տեառն մերոյ Յիսուսի Քրիստոսի[3982]։
[3982] Ոմանք. Խելամուտ էք... յօրն Տեառն մերոյ Յիսուսի։
14 ինչպէս որ փոքրիշատէ հասկացաք նաեւ մեզ, որ ձեր պարծանքն ենք, ինչպէս եւ դուք՝ մերը՝ մինչեւ մեր Տէր Յիսուս Քրիստոսի օրը:
14 Ինչպէս քիչ շատ ճանչցաք մեզ, որ ձեր պարծանքն ենք, ինչպէս դուք ալ մերը՝ Տէր Յիսուսին օրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: так как вы отчасти и уразумели уже, что мы будем вашею похвалою, равно и вы нашею, в день Господа нашего Иисуса Христа.
1:14  καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους, ὅτι καύχημα ὑμῶν ἐσμεν καθάπερ καὶ ὑμεῖς ἡμῶν ἐν τῇ ἡμέρᾳ τοῦ κυρίου [ἡμῶν] ἰησοῦ.
1:14. καθὼς (down-as) καὶ (and) ἐπέγνωτε (ye-had-acquainted-upon) ἡμᾶς (to-us) ἀπὸ (off) μέρους, (of-a-portion,"ὅτι (to-which-a-one) καύχημα (a-boasting-to) ὑμῶν (of-ye) ἐσμὲν (we-be) καθάπερ (down-to-which-very) καὶ (and) ὑμεῖς (ye) ἡμῶν (of-us) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ. (of-an-Iesous)
1:14. sicut et cognovistis nos ex parte quia gloria vestra sumus sicut et vos nostra in die Domini nostri Iesu ChristiAs also you have known us in part, that we are your glory: as you also are ours, in the day of our Lord Jesus Christ.
14. as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus.
1:14. As also ye have acknowledged us in part, that we are your rejoicing, even as ye also [are] ours in the day of the Lord Jesus.
1:14. And just as you have acknowledged us in our role, that we are your glory, so also you are ours, unto the day of our Lord Jesus Christ.
As also ye have acknowledged us in part, that we are your rejoicing, even as ye also [are] our' s in the day of the Lord Jesus:

14: так как вы отчасти и уразумели уже, что мы будем вашею похвалою, равно и вы нашею, в день Господа нашего Иисуса Христа.
1:14  καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους, ὅτι καύχημα ὑμῶν ἐσμεν καθάπερ καὶ ὑμεῖς ἡμῶν ἐν τῇ ἡμέρᾳ τοῦ κυρίου [ἡμῶν] ἰησοῦ.
1:14. sicut et cognovistis nos ex parte quia gloria vestra sumus sicut et vos nostra in die Domini nostri Iesu Christi
As also you have known us in part, that we are your glory: as you also are ours, in the day of our Lord Jesus Christ.
1:14. As also ye have acknowledged us in part, that we are your rejoicing, even as ye also [are] ours in the day of the Lord Jesus.
1:14. And just as you have acknowledged us in our role, that we are your glory, so also you are ours, unto the day of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: Have acknowledged us in part - Απο μερους may signify here not in part, but some of you; and it is evident, from the distracted state of the Corinthians, and the opposition raised there against the apostle, that it was only a part of them that did acknowledge him, and receive and profit by his epistles and advice.
We are your rejoicing, etc. - You boast of us as the ministers of Christ through whom ye have believed; as we boast of you as genuine converts to the Christian faith, and worthy members of the Church of God.
Albert Barnes: Notes on the Bible - 1834
1:14: As also ye have acknowledged us - You have had occasion to admit my singleness of aim, and purity of intention and of life by your former acquaintance with me; and you have cheerfully done it. "In part" (ἀπὸ μέρους apo merous). Tyndale renders this: "as ye have found us partly." The sense seems to be, "as part of you acknowledge;" meaning that a portion of the church was ready to concede to him the praise of consistency and uprightness, though there was a faction, or a part that denied it.
That we are your rejoicing - That we are your joy, and your boasting. That is, you admit me to be an apostle. You regard me as your teacher, and guide. You recognize my authority, and acknowledge the benefits which you have received through me.
Even as ye also are ours - Or, as you will be our rejoicing in the day when the Lord Jesus shall come to gather his people to himself. Then it will be seen that you were saved by our ministry; and then it will be an occasion of abundant and eternal thanksgiving to God that you were converted by our labors. And as you now regard it as a matter of congratulation and thanksgiving that you have such teachers as we are, so shall we regard it as a matter of congratulation and thanksgiving - as our chief joy - that we were the instruments of saving such a people. The expression implies that there was mutual confidence, mutual love, and mutual cause of rejoicing. It is well when ministers and people have such confidence in each other, and have occasion to regard their connection as a mutual cause of rejoicing and of καύχημα kauchē ma or boasting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: in part: Co2 2:5; Rom 11:25; Co1 11:18
that: Co2 5:12; Co1 3:21-23; Phi 1:26 *Gr.
your: That is "the cause and object of your rejoicing."
even: Co2 9:2; Co1 15:31; Phi 2:16 *Gr: Phi 4:1; Th1 2:19, Th1 2:20
in the: Co1 1:8; Phi 1:6, Phi 1:10; Th1 3:13, Th1 5:23
Geneva 1599
As also ye have acknowledged us in part, that we are your (m) rejoicing, even as ye also [are] ours in the (n) day of the Lord Jesus.
(m) Paul's rejoicing in the Lord was that he had won the Corinthians: and they themselves rejoiced that such an apostle was their instructor, and taught them so purely and sincerely.
(n) When he will sit as judge.
John Gill
As also you have acknowledged us in part,.... This may refer either to the thing known and acknowledged, namely, the integrity of the apostle's conversation, and others; which though they did not know thoroughly and perfectly, yet did in part, and that so far as that they might acquit them from the charge brought against them; or to the persons who knew this, as that there were some in the church of Corinth, a part of them, though not all, who knew and had acknowledged them to be upright and sincere ministers of the word, and had declared that they had reason to rejoice and bless God that ever they heard them: and
that we are your rejoicing: or "glorying in", or "unto the day of the Lord Jesus": when he shall come to judge the world in righteousness, then they should before him, angels and men, rejoice and glory in this, that they had been blessed with such sincere and faithful ministers, who sought not any worldly advantage, but the glory of Christ, and the salvation of souls:
even as, adds the apostle,
ye also are ours; we do now, and so we shall then, rejoice and glory in this, that our labour among you was not in vain, but was blessed for your conversion and edification.
John Wesley
Ye have acknowledged us in part - Though not so fully as ye will do. That we are you rejoicing - That ye rejoice in having known us. As ye also are ours - As we also rejoice in the success of our labours among you; and we trust shall rejoice therein in the day of the Lord Jesus.
Robert Jamieson, A. R. Fausset and David Brown
in part--In contrast to "even to the end": the testimony of his life was not yet completed [THEOPHYLACT and BENGEL]. Rather, "in part," that is, some of you, not all [GROTIUS, ALFORD]. So in 2Cor 2:5; Rom 11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction.
your rejoicing--your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
1:151:15: Եւ յայս ապաստան, կամէի նախ առ ձե՛զ գալ. զի դուք կրկին շնորհս ընդունիջիք[3983]. [3983] Ոմանք. Շնորհս ընդունիցիք։
15 Եւ այս վստահութեամբ էի կամենում նախ գալ ձեզ մօտ, որպէսզի դուք կրկին շնորհ ընդունէք,
15 Այս վստահութիւնով կ’ուզէի առաջ ձեզի գալ, որպէս զի դուք երկրորդ անգամ շնորհք ընդունիք.
Եւ յայս ապաստան կամէի նախ առ ձեզ գալ, զի դուք կրկին շնորհս ընդունիջիք:

1:15: Եւ յայս ապաստան, կամէի նախ առ ձե՛զ գալ. զի դուք կրկին շնորհս ընդունիջիք[3983].
[3983] Ոմանք. Շնորհս ընդունիցիք։
15 Եւ այս վստահութեամբ էի կամենում նախ գալ ձեզ մօտ, որպէսզի դուք կրկին շնորհ ընդունէք,
15 Այս վստահութիւնով կ’ուզէի առաջ ձեզի գալ, որպէս զի դուք երկրորդ անգամ շնորհք ընդունիք.
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: И в этой уверенности я намеревался придти к вам ранее, чтобы вы вторично получили благодать,
1:15  καὶ ταύτῃ τῇ πεποιθήσει ἐβουλόμην πρότερον πρὸς ὑμᾶς ἐλθεῖν, ἵνα δευτέραν χάριν σχῆτε,
1:15. Καὶ (And) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) πεποιθήσει (unto-a-conducing) ἐβουλόμην ( I-was-purposing ) πρότερον (to-more-before) πρὸς (toward) ὑμᾶς (to-ye) ἐλθεῖν, (to-have-had-came,"ἵνα (so) δευτέραν (to-second) χαρὰν (to-a-joy) σχῆτε, (ye-might-have-had-held,"
1:15. et hac confidentia volui prius venire ad vos ut secundam gratiam haberetisAnd in this confidence I had a mind to come to you before, that you might have a second grace:
15. And in this confidence I was minded to come before unto you, that ye might have a second benefit;
1:15. And in this confidence I was minded to come unto you before, that ye might have a second benefit;
1:15. And with this confidence, I wanted to come to you sooner, so that you might have a second grace,
And in this confidence I was minded to come unto you before, that ye might have a second benefit:

15: И в этой уверенности я намеревался придти к вам ранее, чтобы вы вторично получили благодать,
1:15  καὶ ταύτῃ τῇ πεποιθήσει ἐβουλόμην πρότερον πρὸς ὑμᾶς ἐλθεῖν, ἵνα δευτέραν χάριν σχῆτε,
1:15. et hac confidentia volui prius venire ad vos ut secundam gratiam haberetis
And in this confidence I had a mind to come to you before, that you might have a second grace:
1:15. And in this confidence I was minded to come unto you before, that ye might have a second benefit;
1:15. And with this confidence, I wanted to come to you sooner, so that you might have a second grace,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Ап. только что сказал, что он крепко надеется на внутреннюю связь, соединяющую его с Коринфянами (ст. 14). В виду этой уверенности он хотел придти к ним раньше, чем обещал - сердце его влекло к этому, - чтобы сообщить Коринфянам в это второе пришествие вторую благодать или снова их просветить тою благодатью, которой он, как Апостол, был носителем (ср. Рим I:11) и какой они удостоились в его первое пребывание в Коринфе. Он даже хотел зайти к ним и еще раз, при возвращении из Македонии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Sincerity and Affliction.A. D. 57.
15 And in this confidence I was minded to come unto you before, that ye might have a second benefit; 16 And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judæa. 17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 18 But as God is true, our word toward you was not yea and nay. 19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. 20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 21 Now he which stablisheth us with you in Christ, and hath anointed us, is God; 22 Who hath also sealed us, and given the earnest of the Spirit in our hearts. 23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. 24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification,

I. He avers the sincerity of his intention (v. 15-17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (v. 17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea (v. 16), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, v. 17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons.

II. He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, v. 18, 19. For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, v. 18, Our word towards you was not yea and nay), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea (v. 19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, v. 20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For, 1. They are the promises of the God of truth (v. 20), of him that cannot lie, whose truth as well as mercy endureth for ever. 2. They are made in Christ Jesus (v. 20), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb. vii. 22. 3. They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, v. 21, 22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God (v. 20) for the glory of his rich and sovereign grace, and never-failing truth and faithfulness.

III. The apostle gives a good reason why he did not come to Corinth, as was expected, v. 23. It was that he might spare them. They ought therefore to own his kindness and tenderness. He knew there were things amiss among them, and such as deserved censure, but was desirous to show tenderness. He assures them that this is the true reason, after this very solemn manner: I call God for a record upon my soul--a way of speaking not justifiable where used in trivial matters; but this was very justifiable in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opposers. He adds, to prevent mistakes, that he did not pretend to have any dominion over their faith, v. 24. Christ only is the Lord of our faith; he is the author and finisher of our faith, Heb. xii. 2. He reveals to us what we must believe. Paul, and Apollos, and the rest of the apostles, were but ministers by whom they believed (1 Cor. iii. 5), and so the helpers of their joy, even the joy of faith. For by faith we stand firmly, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must flow from faith.
Adam Clarke: Commentary on the Bible - 1831
1:15: And in this confidence - Under the conviction or persuasion that this is the case; that ye exult in us, as we do in you;
I was minded - I had purposed to come to you before, as he had intimated, Co1 16:5; for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfill; and he gives the reason, Co2 1:23.
A second benefit - He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the Gospel; and he had purposed to visit them again that they might have a second blessing, in having that seed watered. Instead of χαριν, grace or benefit, several MSS. read χαραν joy, pleasure; but the word grace or benefit, seems to express the apostle's meaning best.
Albert Barnes: Notes on the Bible - 1834
1:15: And in his confidence - In this confidence of my integrity, and that you had this favorable opinion of me, and appreciated the principles of my conduct. I did not doubt that you would receive me kindly, and would give me again the tokens of your affection and regard. In this Paul shows that however some of them might regard him, yet that he had no doubt that the majority of the church there would receive him kindly.
I was minded - I willed (ἐβουλόμην eboulomē n); it was my intention.
To come unto you before - Tyndale renders this: "the other time." Paul refers doubtless to the time when he wrote his former Epistle, and when it was his serious purpose, as it was his earnest wish, to visit them again; see Co1 16:5. In this purpose he had been disappointed, and he now proceeds to state the reasons why he had not visited them as he had purposed, and to show that it did not arise from any fickleness of mind. His purpose had been at first to pass through Corinth on his way to Macedonia, and to remain some time with them; see Co2 1:16. compare Co1 16:5-6. This purpose he had now changed; and instead of passing through Corinth on his way to Macedonia, he had gone to Macedonia by the way of Troas Co2 2:12; and the Corinthians having, as it would seem, become acquainted with this fact, had charged him with insincerity in the promise, or fickleness in regard to his plans. Probably it had been said by some of his enemies that he had never intended to visit them.
That ye might have a second benefit - Margin, grace. The word used here χάρις charis is that which is commonly rendered grace, and means probably favor, kindness, good-will, beneficence; and especially favor to the undeserving. Here it is evidently used in the sense of gratification, or pleasure. And the idea is, that they had been formerly gratified and benefitted by his residence among them; he had been the means of conferring important favors on them, and he was desirous of being again with them, in order to gratify them by his presence, and that he might be the means of imparting to them other favors. Paul presumed that his presence with them would be to them a source of pleasure, and that his coming would do them good. It is the language of a man who felt assured that he enjoyed, after all, the confidence of the mass of the church there, and that they would regard his being with them as a favor. He had been with them formerly almost two years. His residence there had been pleasant to them and to him; and had been the occasion of important benefits to them. He did not doubt that it would be so again. Tyndale renders this: "that ye might have had a double pleasure." It may be remarked here that several mss. instead of χάριν charin, "grace," read χαράν charan, "joy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: in: Co1 4:19, Co1 11:34
that: Rom 1:11, Rom 15:29; Phi 1:25, Phi 1:26
benefit: or, grace, Co2 6:1
Geneva 1599
And in this confidence I was minded to come unto you before, that ye might have a (o) second benefit;
(o) Another benefit.
John Gill
And in this confidence I was minded,.... Being fully persuaded of your affection for me, as having been instrumental in the conversion of many of you, and of your esteem of me as a faithful and upright minister of the word, and of your being my rejoicing in the day of Christ, I was desirous, and had determined, and so promised,
to come to you before; when I sent my first epistle to you, or before now, or before I went into Macedonia; and what I now say was the sincere intention of my mind; I thought really to have done what I had such an inclination to: and my view in it was,
that you might have a second benefit; the meaning of which according to some is, first by his letter to them, and then by his presence with them; or as others, one benefit when he should pass by them to Macedonia, and a second, when he should return to them from thence, according to the following verse; or rather, as the first benefit which they received from him, and under his ministry, was their conversion, so this second benefit may design their edification, and establishment in the faith, their growth in grace, and improvement in spiritual knowledge.
John Wesley
In this confidence - That is, being confident of this.
Robert Jamieson, A. R. Fausset and David Brown
in this confidence--of my character for sincerity being "acknowledged" by you (2Cor 1:12-14).
was minded--I was intending.
before--"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on 1Cor 16:5; also see on 1Cor 4:18, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (1Cor 4:17) before his writing the first Epistle. Compare Acts 19:21-22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); Acts 20:1-2.
that ye might have a second benefit--one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Rom 1:11-12).
1:161:16: եւ ՚ի ձէնջ երթա՛լ ՚ի Մակեդովնիա. եւ դարձեալ ՚ի Մակեդովնիայ գալ առ ձեզ, եւ ՚ի ձէնջ յուղարկել ՚ի Հրէաստան[3984]։ [3984] Ոսկան. Եւ ՚ի Մակեդոնիոյ գալ առ։ Ոմանք. Յուղարկեալ ՚ի Հրէ։
16 եւ ձեզնից գնալ Մակեդոնիա ու վերադառնալով Մակեդոնիայից՝ գալ ձեզ մօտ եւ ձեր կողմից ճանապարհ դրուել դէպի Հրէաստան:
16 Ու ապա անցնիլ դէպի Մակեդոնիա եւ դարձեալ Մակեդոնիայէն ձեզի գալ, որպէս զի դուք ճամբեցնէք դէպի Հրէաստան։
եւ ի ձէնջ երթալ ի Մակեդոնիա. եւ դարձեալ ի Մակեդոնիայ գալ առ ձեզ, եւ ի ձէնջ յուղարկել ի Հրէաստան:

1:16: եւ ՚ի ձէնջ երթա՛լ ՚ի Մակեդովնիա. եւ դարձեալ ՚ի Մակեդովնիայ գալ առ ձեզ, եւ ՚ի ձէնջ յուղարկել ՚ի Հրէաստան[3984]։
[3984] Ոսկան. Եւ ՚ի Մակեդոնիոյ գալ առ։ Ոմանք. Յուղարկեալ ՚ի Հրէ։
16 եւ ձեզնից գնալ Մակեդոնիա ու վերադառնալով Մակեդոնիայից՝ գալ ձեզ մօտ եւ ձեր կողմից ճանապարհ դրուել դէպի Հրէաստան:
16 Ու ապա անցնիլ դէպի Մակեդոնիա եւ դարձեալ Մակեդոնիայէն ձեզի գալ, որպէս զի դուք ճամբեցնէք դէպի Հրէաստան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: и через вас пройти в Македонию, из Македонии же опять придти к вам; а вы проводили бы меня в Иудею.
1:16  καὶ δι᾽ ὑμῶν διελθεῖν εἰς μακεδονίαν, καὶ πάλιν ἀπὸ μακεδονίας ἐλθεῖν πρὸς ὑμᾶς καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι εἰς τὴν ἰουδαίαν.
1:16. καὶ (and) δι' (through) ὑμῶν (of-ye) διελθεῖν (to-have-had-came-through) εἰς (into) Μακεδονίαν, (to-a-Makedonia,"καὶ (and) πάλιν (unto-furthered) ἀπὸ (off) Μακεδονίας (of-a-Makedonia) ἐλθεῖν (to-have-had-came) πρὸς (toward) ὑμᾶς (to-ye) καὶ (and) ὑφ' (under) ὑμῶν (of-ye) προπεμφθῆναι (to-have-been-dispatched-before) εἰς (into) τὴν (to-the-one) Ἰουδαίαν. (to-an-Ioudaia)
1:16. et per vos transire in Macedoniam et iterum a Macedonia venire ad vos et a vobis deduci in IudaeamAnd to pass by you into Macedonia: and again from Macedonia to come to you, and by you to be brought on my way towards Judea.
16. and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judaea.
1:16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.
1:16. and through you to pass into Macedonia, and to return to you again from Macedonia, and so be led by you on my way to Judea.
And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea:

16: и через вас пройти в Македонию, из Македонии же опять придти к вам; а вы проводили бы меня в Иудею.
1:16  καὶ δι᾽ ὑμῶν διελθεῖν εἰς μακεδονίαν, καὶ πάλιν ἀπὸ μακεδονίας ἐλθεῖν πρὸς ὑμᾶς καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι εἰς τὴν ἰουδαίαν.
1:16. et per vos transire in Macedoniam et iterum a Macedonia venire ad vos et a vobis deduci in Iudaeam
And to pass by you into Macedonia: and again from Macedonia to come to you, and by you to be brought on my way towards Judea.
1:16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.
1:16. and through you to pass into Macedonia, and to return to you again from Macedonia, and so be led by you on my way to Judea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: To pass by you into Macedonia - He had purposed to go to Macedonia first, and then from Macedonia return to them, and probably winter in Corinth. Therefore we must understand the δι' ὑμων, by you, as implying that he would sail up the Aegean Sea, leaving Corinth to the west; though he might have taken it in his way, and have gone by land through Greece up to Macedonia. Some think that the meaning is, that he purposed to take Achaia in his way to Macedonia, without calling at Corinth; but Achaia was out of his way considerably, and he could scarcely go through Achaia without passing close by Corinth. I consider the words, therefore, as implying that he purposed not to call at Corinth at that time, but to pass by it, as before stated.
Albert Barnes: Notes on the Bible - 1834
1:16: And to pass by you - Through δι ̓ di' you; that is, through your city, or province; or to take them, as we say, in his way. His design was to pass through Corinth and Achaia on his journey. This was not the direct way from Ephesus to Macedonia. An inspection of a map will show at one view that the direct way was that which he concluded finally to take - that by Troas. Yet he had designed to go out of his way in order to make them a visit; and intended also, perhaps, to make them also a longer visit on his return. The former part of the plan he had been induced to abandon.
Into Macedonia - A part of Greece having Thrace on the north, Thessaly south, Epirus west and the AEgean Sea east; see the note, Act 16:9.
And of you to be brought on my way - By you; see the note, Co1 16:6.
Toward Judea - His object in going to Judea was to convey the collection for the poor saints which he had been at so much pains to collect throughout the churches of the Gentiles; see the notes, Rom 15:25-26; compare Co1 16:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: and to come: Act 19:21, Act 19:22, Act 21:5; Co1 16:5-7
John Gill
And to pass by you into Macedonia,.... It was his first intention and determination to have come first to Corinth, and then to Macedonia, to have took this city in his way thither; which was an argument of his love to them, and his great desire to see them; since he might have gone, as he did, a nearer way to Macedonia, than by Corinth:
and to come again out of Macedonia to you; when he had gone through that, and done his business there unto the Corinthians; and after some stay with them,
of you to be brought on my way towards Judea; where he intended to go, with the collections he had made for the poor saints at Jerusalem, in the several churches in Asia; but though this was his first resolution, which he had signified either by letter, or messengers, yet he afterwards changed his mind, for some reasons within himself; it may be, having heard some things disagreeable of them, which he thought more convenient to acquaint them with in an epistle first, and to try what effect that would have upon them, before he came in person: that he changed his mind, appears from the former epistle, 1Cor 16:5, where he says, "I will come unto you, when I shall pass through Macedonia"; and upon this account it is he excuses and vindicates himself in the following verse.
Robert Jamieson, A. R. Fausset and David Brown
This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other--perhaps in the lost Epistle (1Cor 4:18; 1Cor 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
1:171:17: Իսկ եթէ զայս խորհեցայ՝ մի թէ՝ թեթեւութեա՞մբ ինչ գնացի. եւ կամ զոր խորհիմս, ըստ մարմնո՞յ ինչ խորհիցիմ, այլ զի եղիցի՛ յինէն կողմանէ, այոն՝ այո՛, եւ ոչն՝ ո՛չ[3985]։ [3985] Ոմանք. Եւ կամ զոր խորհիմն... կողմանէն՝ այոյն այոյ, եւ ո՛չն։
17 Իսկ եթէ այս բանը մտածեցի, միթէ փոփոխամտութեա՞մբ վարուեցի. եւ կամ՝ ինչ որ մտածում եմ, մարդկայի՞ն շարժառիթներով եմ մտածում, այնպէս որ իմ կողմից թող այոն լինի այո, եւ ոչը՝ ոչ:
17 Երբ այսպէս մտածեցի, միթէ երկմտութիւնո՞վ շարժեցայ. կամ թէ այն որ ես կը խորհիմ, մարմնաւորապէ՞ս կը խորհիմ, որպէս զի իմ կողմանէս «այոն՝ այո եւ ոչը՝ ոչ» ըլլայ*։
Իսկ եթէ զայս խորհեցայ, միթէ թեթեւութեա՞մբ ինչ գնացի. եւ կամ զոր խորհիմս` ըստ մարմնո՞յ ինչ խորհիցիմ, այլ զի եղիցի յինէն կողմանէ այոն` այո, եւ ոչն` ոչ:

1:17: Իսկ եթէ զայս խորհեցայ՝ մի թէ՝ թեթեւութեա՞մբ ինչ գնացի. եւ կամ զոր խորհիմս, ըստ մարմնո՞յ ինչ խորհիցիմ, այլ զի եղիցի՛ յինէն կողմանէ, այոն՝ այո՛, եւ ոչն՝ ո՛չ[3985]։
[3985] Ոմանք. Եւ կամ զոր խորհիմն... կողմանէն՝ այոյն այոյ, եւ ո՛չն։
17 Իսկ եթէ այս բանը մտածեցի, միթէ փոփոխամտութեա՞մբ վարուեցի. եւ կամ՝ ինչ որ մտածում եմ, մարդկայի՞ն շարժառիթներով եմ մտածում, այնպէս որ իմ կողմից թող այոն լինի այո, եւ ոչը՝ ոչ:
17 Երբ այսպէս մտածեցի, միթէ երկմտութիւնո՞վ շարժեցայ. կամ թէ այն որ ես կը խորհիմ, մարմնաւորապէ՞ս կը խորհիմ, որպէս զի իմ կողմանէս «այոն՝ այո եւ ոչը՝ ոչ» ըլլայ*։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: Имея такое намерение, легкомысленно ли я поступил? Или, что я предпринимаю, по плоти предпринимаю, так что у меня то 'да, да', то 'нет, нет'?
1:17  τοῦτο οὗν βουλόμενος μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην; ἢ ἃ βουλεύομαι κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ᾽ ἐμοὶ τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ;
1:17. τοῦτο (To-the-one-this) οὖν (accordingly) βουλόμενος ( purposing ) μήτι (to-lest-a-one) ἄρα (thus) τῇ (unto-the-one) ἐλαφρίᾳ (unto-an-easing-unto) ἐχρησάμην ; ( I-afforded-unto ?"ἢ (Or) ἃ ( to-which ) βουλεύομαι ( I-purpose-of ) κατὰ (down) σάρκα (to-a-flesh) βουλεύομαι , ( I-purpose-of ) ἵνα (so) ᾖ (it-might-be) παρ' (beside) ἐμοὶ (unto-ME) τό (the-one,"Ναί (Yea) ναὶ (yea,"καὶ (and) τό (the-one,"Οὔ (Not) οὔ; (not?"
1:17. cum hoc ergo voluissem numquid levitate usus sum aut quae cogito secundum carnem cogito ut sit apud me est et nonWhereas then I was thus minded, did I use lightness? Or, the things that I purpose, do I purpose according to the flesh, that there should be with me, It is, and It is not?
17. When I therefore was thus minded, did I shew fickleness? or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?
1:17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?
1:17. Then, although I had intended this, did I act lightly? Or in the things that I consider, do I consider according to the flesh, so that there would be, with me, both Yes and No?
When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay:

17: Имея такое намерение, легкомысленно ли я поступил? Или, что я предпринимаю, по плоти предпринимаю, так что у меня то 'да, да', то 'нет, нет'?
1:17  τοῦτο οὗν βουλόμενος μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην; ἢ ἃ βουλεύομαι κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ᾽ ἐμοὶ τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ;
1:17. cum hoc ergo voluissem numquid levitate usus sum aut quae cogito secundum carnem cogito ut sit apud me est et non
Whereas then I was thus minded, did I use lightness? Or, the things that I purpose, do I purpose according to the flesh, that there should be with me, It is, and It is not?
1:17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?
1:17. Then, although I had intended this, did I act lightly? Or in the things that I consider, do I consider according to the flesh, so that there would be, with me, both Yes and No?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Ап., порешив посетить Коринф раньше назначенного им самим времени, не поступал как человек легкомысленный, у которого на языке в одно и тоже время и да да(да, да - усиленное утверждение) и нет нет(нет, нет - усиленное отрицание). - По плоти, т. е. руководясь легкомысленными побуждениями.
Adam Clarke: Commentary on the Bible - 1831
1:17: Did I use lightness? - When I formed this purpose, was it without due consideration? and did I abandon it through fickleness of mind?
That with me there should be yea, etc. - That I should act as carnal men, who change their purposes, and falsify their engagements, according as may seem best to their secular interest?
Albert Barnes: Notes on the Bible - 1834
1:17: When I therefore was thus minded - When I formed this purpose; when I willed this, and expressed this intention.
Did I use lightness? - The word ἐλαφρια elaphria (from ἐλαφρός elaphros) means properly lightness in weight. Here it is used in reference to the mind; and in a sense similar to our word levity, as denoting lightness of temper or conduct; inconstancy, changeableness, or fickleness. This charge had been probably made that he had made the promise without any due consideration, or without any real purpose of performing, it; or that he had made it in a trifling and thoughtless manner. By the interrogative form here, he sharply denies that it was a purpose formed in a light and trifling manner.
Do I purpose according to the flesh - In such a manner, as may suit my own convenience and carnal interest. Do I form plans adapted only to promote my own ease and gratification, and to be abandoned when they are attended with inconvenience? The phrase "according to the flesh" here seems to mean "in such a way as to promote my own ease and gratification; in a manner such as the people of the world form; such as would be formed under the influence of earthly passions and desires, and to be forsaken when those plans would interfere with such gratifications." Paul denies in a positive manner that he formed such plans; and they should have known enough of his manner of life to be assured that that was not the nature of the schemes which he had devised? Probably no man ever lived who formed his plans of life less for the gratification of the flesh than Paul.
That with me there should be yea, yea, and nay, nay? - There has been a great variety in the interpretation of this passage; see Bloomfield, Critical Digest in loco. The meaning seems to be, "that there should be such inconstancy and uncertainty in my counsels and actions, that no one could depend on me, or know what they had to expect from me." Bloomfield supposes that the phrase is a proverbial one, and denotes a headstrong, self-willed spirit which will either do things, or not do them as pleases, without giving any reasons. He supposes that the repetition of the words "yea and nay" is designed to denote positiveness of assertion - such positiveness as is commonly shown by such persons, as in the phrases, "what I have written I have written," "what I have done I have done." It seems more probable, however, that the phrase is designed to denote the ready compliance which an inconstant and unsettled man is accustomed to make with the wishes of others; his expressing a ready assent to what they propose; falling in with their views; readily making promises; and instantly, through some whim, or caprice, or wish of others, saying "yea, nay," to the same thing; that is, changing his mind, and altering his purpose without any good reason, or in accordance with any fixed principle or settled rule of action. Paul says that this was not his character. He did not affirm a thing at one time and deny it at another; he did not promise to do a thing one moment and refuse to do it the next.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: lightness: Jdg 9:4; Jer 23:32; Zep 3:4
according: Co2 1:12, Co2 10:2, Co2 10:3; Joh 8:15; Gal 1:16, Gal 2:2; Th1 2:18
yea: Co2 1:18-20; Mat 5:37; Jam 5:12
Geneva 1599
(9) When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the (p) flesh, that with me there should be (q) yea yea, and nay nay?
(9) He dismisses their slander and false report by denying it, and first of all in that different ones went about to persuade the Corinthians, that in the preaching of the Gospel, Paul agreed not to himself: for this was the matter and the case.
(p) As men do who will rashly promise anything, and change their purpose constantly.
(q) That I should say and not say a thing?
John Gill
When I was therefore thus minded, did I use lightness?.... When I had thus determined to come to you, and had signified the same by writing, or messengers, did I use lightness in my resolutions and promises? did I act rashly, unadvisedly, and without consideration? did I promise certainly that I would come, without annexing any condition to it? did I not say, I would come to you shortly, if the Lord will? see 1Cor 4:19.
Or the things that I purpose, do l purpose according to the flesh? do I consult myself? my own interest and advantage? do I seek the gratification of any carnal affection, as covetousness, ambition, or vain glory? &c. what sinister end could have been obtained, if I had come as I purposed, or is answered by my not coming? or when I have purposed anything, have I resolved upon it in my own strength? have I thought it lay in my own power to effect it?
that with me there should be yea, yea, and nay, nay? as if I could make my "yea" continue "yea", and my "nay, nay?" when all actions are weighed by God, and all events are at his dispose; man appoints, and God disappoints; and who can help these things? or thus, has there appeared such contradictions in my words, and such inconstancy in my conduct, that my "yeas" are "nays", and my "nays yeas?" that I say one thing at one time, and another at another time, or both in the same breath? that I should say one thing, and mean another, on purpose to deceive, and change my mind and conduct without any reason?
John Wesley
Did I use levity - Did I lightly change my purpose? Do I purpose according to the flesh - Are my purposes grounded on carnal or worldly considerations? So that there should be with me yea and nay - Sometimes one, sometimes the other; that is, variableness and inconstancy.
Robert Jamieson, A. R. Fausset and David Brown
use lightness--Was I guilty of levity? namely, by promising more than I performed.
or . . . according to the flesh, that with me there should be yea, yea . . . nay, nay?--The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [BENGEL, WINER, CALVIN], (Mt 14:7, Mt 14:9)? The repetition of the "yea" and "nay" hardly agrees with ALFORD'S view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in Mt 5:37; Jas 5:12. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": BENGEL'S view, therefore, seems preferable.
1:181:18: Հաւատարի՛մ է Աստուած. զի բանն մեր որ առ ձեզ եհաս՝ ո՛չ է այո, եւ ոչ։
18 Վկայ է Աստուած, որ ձեզ հասած մեր խօսքը այո եւ ոչ չէ միաժամանակ.
18 Սակայն հաւատարիմ է Աստուած, որ մեր խօսքը ձեզի որ հասաւ «այո» եւ «ոչ» չէր։
Հաւատարիմ է Աստուած զի բանն մեր որ առ ձեզ [5]եհաս` ոչ է այո եւ ոչ:

1:18: Հաւատարի՛մ է Աստուած. զի բանն մեր որ առ ձեզ եհաս՝ ո՛չ է այո, եւ ոչ։
18 Վկայ է Աստուած, որ ձեզ հասած մեր խօսքը այո եւ ոչ չէ միաժամանակ.
18 Սակայն հաւատարիմ է Աստուած, որ մեր խօսքը ձեզի որ հասաւ «այո» եւ «ոչ» չէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Верен Бог, что слово наше к вам не было то 'да', то 'нет'.
1:18  πιστὸς δὲ ὁ θεὸς ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἔστιν ναὶ καὶ οὔ.
1:18. πιστὸς (Trusted) δὲ (moreover) ὁ (the-one) θεὸς (a-Deity) ὅτι (to-which-a-one) ὁ (the-one) λόγος (a-forthee) ἡμῶν (of-us) ὁ (the-one) πρὸς (toward) ὑμᾶς (to-ye) οὐκ (not) ἔστιν (it-be,"Ναί (Yea) καὶ (and) Οὔ: (Not)
1:18. fidelis autem Deus quia sermo noster qui fit apud vos non est in illo est et nonBut God is faithful: for our preaching which was to you, was not, It is, and It is not.
18. But as God is faithful, our word toward you is not yea and nay.
1:18. But [as] God [is] true, our word toward you was not yea and nay.
1:18. But God is faithful, so our word, which was set before you, was not, in him, both Yes and No.
But [as] God [is] true, our word toward you was not yea and nay:

18: Верен Бог, что слово наше к вам не было то 'да', то 'нет'.
1:18  πιστὸς δὲ ὁ θεὸς ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἔστιν ναὶ καὶ οὔ.
1:18. fidelis autem Deus quia sermo noster qui fit apud vos non est in illo est et non
But God is faithful: for our preaching which was to you, was not, It is, and It is not.
1:18. But [as] God [is] true, our word toward you was not yea and nay.
1:18. But God is faithful, so our word, which was set before you, was not, in him, both Yes and No.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Напротив, речь и главным образом проповедь Павла и Тимофея были всегда одинаковы, не изменяли вида, а этим доказывалось то, что Бог верен Своим словам и обещаниям (По-русски: верен Бог... нужно понимать как клятву, но такого значения это выражение нигде не имеет).
Adam Clarke: Commentary on the Bible - 1831
1:18: But as God is true - Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state that induced me to postpone my visit. See Co2 1:23.
Albert Barnes: Notes on the Bible - 1834
1:18: But as God is true - Tyndale renders this in accordance more literally with the Greek, "God is faithful; for our preaching unto you was not yea and nay." The phrase seems to have the form of an oath, or to be a solemn appeal to God as a Witness, and to be equivalent to the expression "the Lord liveth," or "as the Lord liveth." The idea is," God is faithful and true. He never deceives; never promises that which he does not perform. So true is it that I am not fickle and changing in my purposes." This idea of the faithfulness of God is the argument which Paul urges why he felt himself bound to be faithful also. That faithful God he regarded as a witness, and to that God he could appeal on the occasion.
Our word - Margin, "preaching" (ὁ λόγος ho logos. This may refer either to his preaching, to his promises of visiting them, or his declarations to them in general on any subject. The particular subject under discussion was the promise which he had made to visit them. But he here seems to make his affirmation general, and to say universally of his promises, and his teaching, and of all his communications to them, whether orally or in writing, that they were not characterized by inconstancy and changeableness. It was not his character to be fickle, unsettled, and vacillating.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: as: Co2 1:23, Co2 11:31; Joh 7:28, Joh 8:26; Jo1 5:20; Rev 3:7, Rev 3:14
word: or, preaching
Geneva 1599
(10) But [as] God [is] (r) true, our word toward you was not yea and nay.
(10) He calls God as witness and as judge of his constancy in preaching and teaching one self same Gospel.
(r) True, and of whose faithful witness it would be horribly wicked to doubt.
John Gill
But as God is true,.... It seems that the false apostles had insinuated, that as the apostle had not kept his word in coming to them as he had promised, that he was not to be depended upon in his ministry; that he might as well contradict himself, and deceive others in the one, as well as in the other: wherefore he appeals to God in a very solemn manner, calls him to witness to the truth of his doctrine; for these words may be considered as the form of an oath; or he argues from, the truth and faithfulness of God, to the certainty and invariableness of the word preached, who is so true and faithful as that he will never suffer his word to be yea and nay: for when the apostle says, that
our word towards you was not yea and nay, he does not mean his word of promise to come to Corinth; but the word of his preaching, the doctrine of the Gospel, which was not uncertain, changeable, sometimes one thing, and sometimes another, and contradictory to itself. And by this the apostle would intimate, that since he was faithful and upright, uniform, consistent, and all of a piece in preaching the Gospel to them; so they ought to believe, that he was sincere in his resolutions and promises to come and see them, though as yet he had been hindered, and had not been able to perform them.
John Wesley
Our word to you - The whole tenor of our doctrine. Hath not been yea and nay - Wavering and uncertain.
Robert Jamieson, A. R. Fausset and David Brown
He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in 2Cor 1:17, while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).
true--Greek, "faithful" (1Cor 1:9).
our word--the doctrine we preach.
was not--The oldest manuscripts read "is not."
yea and nay--that is, inconsistent with itself.
1:191:19: Քանզի Որդին Աստուծոյ Յիսուս Քրիստոս, որ ՚ի ձեզ մեւք քարոզեցաւ, ինեւ եւ Սիղուանոսի՛ւ եւ Տիմոթէիւ, ո՛չ եղեւ այո եւ ոչ. այլ այո՛ն ՚ի նմին եղեւ[3986]։ [3986] Ոմանք. Այլ այոյն ՚ի։
19 քանզի Աստծու Որդին՝ Յիսուս Քրիստոս, որ քարոզուեց ձեր մէջ մեր միջոցով՝ իմ, Սիղուանոսի եւ Տիմոթէոսի, չեղաւ թէ՛ այո եւ թէ՛ ոչ, այլ Նա «այո՛ն» եղաւ Աստծու.
19 Վասն զի Աստուծոյ Որդին Յիսուս Քրիստոսը, որ մեզմով ձեզի քարոզուեցաւ, ինձմով եւ Սիղուանոսով ու Տիմոթէոսով, «այո» ու «ոչ» չեղաւ, հապա իր մէջ եղաւ «այո»ն։
Քանզի Որդին Աստուծոյ Յիսուս Քրիստոս, որ ի ձեզ մեւք քարոզեցաւ, ինեւ եւ Սիղուանոսիւ եւ Տիմոթէիւ, ոչ եղեւ այո` եւ ոչ, այլ այոն ի նմին եղեւ:

1:19: Քանզի Որդին Աստուծոյ Յիսուս Քրիստոս, որ ՚ի ձեզ մեւք քարոզեցաւ, ինեւ եւ Սիղուանոսի՛ւ եւ Տիմոթէիւ, ո՛չ եղեւ այո եւ ոչ. այլ այո՛ն ՚ի նմին եղեւ[3986]։
[3986] Ոմանք. Այլ այոյն ՚ի։
19 քանզի Աստծու Որդին՝ Յիսուս Քրիստոս, որ քարոզուեց ձեր մէջ մեր միջոցով՝ իմ, Սիղուանոսի եւ Տիմոթէոսի, չեղաւ թէ՛ այո եւ թէ՛ ոչ, այլ Նա «այո՛ն» եղաւ Աստծու.
19 Վասն զի Աստուծոյ Որդին Յիսուս Քրիստոսը, որ մեզմով ձեզի քարոզուեցաւ, ինձմով եւ Սիղուանոսով ու Տիմոթէոսով, «այո» ու «ոչ» չեղաւ, հապա իր մէջ եղաւ «այո»ն։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Ибо Сын Божий, Иисус Христос, проповеданный у вас нами, мною и Силуаном и Тимофеем, не был 'да' и 'нет'; но в Нем было 'да', --
1:19  ὁ τοῦ θεοῦ γὰρ υἱὸς ἰησοῦς χριστὸς ὁ ἐν ὑμῖν δι᾽ ἡμῶν κηρυχθείς, δι᾽ ἐμοῦ καὶ σιλουανοῦ καὶ τιμοθέου, οὐκ ἐγένετο ναὶ καὶ οὔ, ἀλλὰ ναὶ ἐν αὐτῶ γέγονεν.
1:19. ὁ (the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) γὰρ (therefore) υἱὸς (a-Son) Χριστὸς (Anointed) Ἰησοῦς (an-Iesous) ὁ (the-one) ἐν (in) ὑμῖν (unto-ye) δι' (through) ἡμῶν (of-us) κηρυχθείς, (having-been-heralded,"δι' (through) ἐμοῦ (of-ME) καὶ (and) Σιλουανοῦ (of-a-Silouanos) καὶ (and) Τιμοθέου, (of-a-Timotheos,"οὐκ (not) ἐγένετο ( it-had-became ,"Ναί (Yea) καὶ (and) Οὔ, (Not,"ἀλλὰ (other,"Ναί (Yea) ἐν (in) αὐτῷ (unto-it) γέγονεν: (it-hath-had-come-to-become)
1:19. Dei enim Filius Iesus Christus qui in vobis per nos praedicatus est per me et Silvanum et Timotheum non fuit est et non sed est in illo fuitFor the Son of God, Jesus Christ, who was preached among you by us, by me and Sylvanus and Timothy, was not: It is and It is not. But, It is, was in him.
19. For the Son of God, Jesus Christ, who was preached among you by us, by me and Silvanus and Timothy, was not yea and nay, but in him is yea.
1:19. For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
1:19. For the Son of God, Jesus Christ, who was preached among you through us, through myself and Sylvanus and Timothy, was not Yes, and No; but was simply Yes in him.
For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, was not yea and nay, but in him was yea:

19: Ибо Сын Божий, Иисус Христос, проповеданный у вас нами, мною и Силуаном и Тимофеем, не был 'да' и 'нет'; но в Нем было 'да', --
1:19  ὁ τοῦ θεοῦ γὰρ υἱὸς ἰησοῦς χριστὸς ὁ ἐν ὑμῖν δι᾽ ἡμῶν κηρυχθείς, δι᾽ ἐμοῦ καὶ σιλουανοῦ καὶ τιμοθέου, οὐκ ἐγένετο ναὶ καὶ οὔ, ἀλλὰ ναὶ ἐν αὐτῶ γέγονεν.
1:19. Dei enim Filius Iesus Christus qui in vobis per nos praedicatus est per me et Silvanum et Timotheum non fuit est et non sed est in illo fuit
For the Son of God, Jesus Christ, who was preached among you by us, by me and Sylvanus and Timothy, was not: It is and It is not. But, It is, was in him.
1:19. For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
1:19. For the Son of God, Jesus Christ, who was preached among you through us, through myself and Sylvanus and Timothy, was not Yes, and No; but was simply Yes in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Ибо... Ап. сказал только что, что его проповедь вообще была вполне определенного содержания. Теперь он эту мысль доказывает ссылкою на то, что в частности все, возвещенное в Коринфе им и его спутниками - Силою и Тимофеем (ср. Деян XVIII:5) о Христе, Сыне Божием, было также определенно и не менялось смотря по обстоятельствам (Злат., Феодорит, Феофилакт). - В Нем было да, т. е. мы изобразили вам Христа как всегда верного Своим словам и обетованиям. - В Нем да, и в Нем аминь. Первое выражение обозначает причину, второе - следствие (с греческого второе выражение правильнее перевести нужно так: "посему (dio) и чрез Него аминь"). Выражение да (to nai) обозначает объективную достоверность, а аминь -субъективную уверенность, принятие на веру. Ап. таким образом как бы говорит: "ибо столь многие обетования Божии (в Ветхом Завете) в Нем (во Христе) становятся как бы действительностью - да(т. е. во Христе дано объективное ручательство в том, что они непременно исполнятся); посему (опять чрез Христа) говорим мы и аминь, т. е. благодаря Христу мы укрепляем в себе внутреннюю уверенность в осуществлении этих обетований". - Чрез нас, т. е. нашими трудами.
Adam Clarke: Commentary on the Bible - 1831
1:19: For the Son of God, etc. - If I could have changed my purpose through carnal or secular interests then I must have had the same interest in view when I first preached the Gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove that we neither had, nor could have such interest in view?
Albert Barnes: Notes on the Bible - 1834
1:19: For the Son of God - In this verse, and the following, Paul states that he felt himself bound to maintain the strictest veracity for two reasons; the one, that Jesus Christ always evinced the strictest veracity Co2 1:19; the other, God was always true to all the promises that He made Co2 1:20; and as he felt himself to be the servant of the Saviour and of God, he was bound by the most sacred obligations also to maintain a character irreproachable in regard to veracity on the meaning of the phrase "Son of God," see the note, Rom 1:4.
Jesus Christ - It is agreed, says Bloomfield, by the best commentators, ancient and modern, that by Jesus Christ is here meant his doctrine. The sense is, that the preaching respecting Jesus Christ, did not represent him as fickle, and changeable; as unsettled, and as unfaithful; but as true, consistent, and faithful. As that had been the regular and constant representation of Paul and his fellow-laborers in regard to the Master whom they served, it was to be inferred that they felt themselves bound sacredly to observe the strictest constancy and veracity.
By us ... - Silvanus, mentioned here, is the same person who in the Acts of the Apostles is called Silas. He was with Paul at Philippi, and was imprisoned there with him Acts 16, and was afterward with Paul and Timothy at Corinth when he first visited that city; Act 18:5. Paul was so much attached to him, and had so much confidence in him, that he joined his name with his own in several of his epistles; Th1 1:1; Th2 1:1.
Was not yea and nay - Our representation of him was not that he was fickle and changeable.
But in him was yea - Was not one thing at one time, and another at another. He is the same, yesterday, today, and foRev_er. All that he says is true; all the promises that he makes are firm; all his declarations are faithful. Paul may refer to the fact that the Lord Jesus when on earth was eminently characterized by truth. Nothing was more striking than his veracity. He called himself "the truth," as being eminently true in all his declarations. "I am the way, and the truth, and the life;" Joh 14:6; compare Rev 3:7. And thus Rev 3:14 he is called "the faithful and true witness." In all his life he was eminently distinguished for that. His declarations were simple truth; his narratives were simple, unvarnished, uncolored, unexaggerated statements of what actually occurred. He never disguised the truth; never pRev_aricated; never had any mental reservation; never deceived; never used any word, or threw in any circumstance, that was suited to lead the mind astray. He himself said that this was the great object which he had in view in coming into the world. "To this end was I born and for this cause came I into the world, that I should bear witness unto the truth;" Joh 18:37. As Jesus Christ was thus distinguished for simple truth, Paul felt that he was under sacred obligations to imitate him, and always to evince the same inviolable fidelity. The most deeply felt obligation on earth is that which the Christian feels to imitate the Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: the Son: Psa 2:7; Mat 3:17, Mat 16:16, Mat 16:17, Mat 17:5, Mat 26:63, Mat 26:64, Mat 27:40, Mat 27:54; Mar 1:1; Luk 1:35; Joh 1:34, Joh 1:49, Joh 3:16, Joh 3:35, Joh 3:36, Joh 6:69, Joh 19:7, Joh 20:28, Joh 20:31; Act 8:37, Act 9:20; Rom 1:3, Rom 1:4; Pe2 1:17; Jo1 1:3, Jo1 5:9-13, Jo1 5:20; Jo2 1:9; Rev 2:18
even: Act 18:5, Silas
was not: Exo 3:14; Mat 24:35; Joh 8:58; Heb 1:11, Heb 13:8; Rev 1:8, Rev 1:11, Rev 1:17
Geneva 1599
(11) For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, (s) was not yea and nay, but in (t) him was yea.
(11) He adds also with himself his companions, as witnesses with whom he fully consented in teaching the same thing, that is, the same Christ.
(s) Was not different and wavering.
(t) That is, in God.
John Gill
For the Son of God, Jesus Christ,.... The apostle having asserted that the Gospel preached by them was not yea and nay, variable and different, or what was affirmed at one time was denied at another, proceeds to point out the subject of the Gospel ministry,
the Son of God, Jesus Christ; that Christ is "the Son of God": this article he began his ministry with, Acts 9:20, and all the apostles affirmed the same thing; and which is of the greatest moment and importance, and ought to be abode by, insisted on, and frequently inculcated; as that he is the eternal Son of God, existed as such from everlasting, is of the same nature, and has the same perfections with his Father; and therefore is able to destroy the works of the devil, for which he was manifested in the flesh, and every way equal to the business of redemption, which he has finished; and having passed into the heavens under this character, is a powerful advocate with the Father; and which renders him a sure foundation for the church, and a proper object of faith: that the Son of God is Christ, anointed to bear and execute the office of a mediator in the several parts and branches of it; a prophet to teach his people, a priest to make atonement and intercession for them, and a King to govern and protect them: and that the Son, who is become the Lord's Christ, is Jesus, a Saviour; and that salvation is alone by him, to which he was appointed from eternity, and was sent in the fulness of time to effect it; and by his obedience, sufferings, and death, is become the author of it, and is the only able, willing, and suitable Saviour for poor sinners. This is the principal subject and strain of the Gospel ministry; and which makes it good news, and glad tidings to lost perishing sinners. The agreement between the faithful ministers of the Gospel is here plainly hinted,
who was preached among you by us, even by me, and Silvanus and Timotheus. These ministers being mentioned by the apostle with himself, shows his humility in putting them on a level with himself; and his modesty and candour in not monopolizing the Gospel to himself, but allowing others to be preachers of it as well as he: and his design herein seems to be for the confirmation of the Gospel, and to show that he was not singular and alone, and could not be blamed by them, without blaming others; and chiefly to express the harmony and unanimity of Gospel preachers. The prophets of the Old Testament, and the apostles of the New, agreed in all the doctrines and truths of the Gospel; so did the apostles themselves; and so all faithful dispensers of the word have in all different times and places agreed, and still do agree; which serves greatly to corroborate the truth of the Gospel. The Gospel being faithfully preached by these persons,
was not yea and nay; it had no contradiction in it; each part agreed together, was entirely harmonious, and consistent. Their doctrine was, that Christ is the Son of God, truly and properly God; that he took upon him the office of a Mediator, and executes it; that he is the only Saviour of sinners; that God has chosen a certain number of men in Christ before the foundation of the world, has made a covenant with them in Christ, and blessed them in him; that Christ has redeemed them by his blood; that these are regenerated by the Spirit and grace of Christ, are justified by his righteousness, and shall finally persevere, and be partakers of eternal life; which is all of a piece, and in it no yea and nay. Yea and nay doctrines are particular election, the possibility of the salvation of the non-elect, the salvability of all men, and universal redemption; justification by faith, and, as it were, by the works of the law; conversion, partly by grace, and partly by the will of man; preparatory works, offers, and days of grace; and final perseverance made a doubt of: but such is not the true ministry of Christ and his apostles,
but in him was yea; the Gospel, as in Christ, and as it comes from him, and has been preached by his apostles, and faithful ministers, is all of a piece; its constant and invariable strain, and by which it may be known and distinguished, is, to display the free, rich, and sovereign grace of God, to magnify and exalt the person and offices of Christ, to debase the creature, and to engage persons to the performance of good works, on Gospel principles, and by Gospel motives, and for right ends. The apostle using those words, "yea and nay", conforms to the language of the Jews, his countrymen, who to magnify their doctors and Rabbins, and to raise their credit, say such things of them;
""yea, yea", are the words of the house or school of Shammai; , "yea, yea", are the words of the school of Hillell (b).''
And in another place (c);
"the receiving and giving, or the dealings of a disciple of a wise man, are in truth and faithfulness. He says, , "concerning nay, nay, and concerning yea, yea".''
But what is here said better agrees with the principles and practices of the disciples and followers of Christ.
(b) T. Bab. Moed Katon, fol. 20. 1. (c) Maimon. Hilch. Dayot, c. 5. sect. 13.
John Wesley
For Jesus Christ, who was preached by us - That is, our preaching concerning him. Was not yea and nay - Was not variable and inconsistent with itself. But was yea in him - Always one and the same, centering in him.
Robert Jamieson, A. R. Fausset and David Brown
Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 1Kings 15:29; Mal 3:6).
by me . . . Silvanus and Timotheus--The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Acts 15:22; compare 1Pet 5:12).
in him was yea--Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [GROTIUS]; or rather, by the witness of the Spirit which He has given (2Cor 1:21-22) and of which miracles were only one, and that a subordinate manifestation.
1:201:20: Զի որչափ աւետի՛քն Աստուծոյ են ՚ի նմա Այոն. վասն որոյ եւ նովին Ամէնն մեւք ՚ի փառս Աստուծոյ[3987]։[3987] Ոմանք. Աստուծոյ են ՚ի նմին եւ Այոյն... եւ նովին եւ մեւք Ամէնն ՚ի փառս։
20 որովհետեւ Աստծու այնչա՜փ խոստումները այո՛ն եղան Նրա մէջ. դրա համար էլ Նրանով է, որ ասում ենք ԱՄԷՆ՝ Աստծու փառքի համար:
20 Քանզի որչափ որ Աստուծոյ խոստումները կան՝ իր մէջ «Այո» են ու իր մէջ «Ամէն» են Աստուծոյ փառքին համար մեր ձեռքով։
Զի որչափ աւետիքն Աստուծոյ` են ի նմա Այոն, վասն որոյ եւ նովին Ամէնն մեւք ի փառս Աստուծոյ:

1:20: Զի որչափ աւետի՛քն Աստուծոյ են ՚ի նմա Այոն. վասն որոյ եւ նովին Ամէնն մեւք ՚ի փառս Աստուծոյ[3987]։
[3987] Ոմանք. Աստուծոյ են ՚ի նմին եւ Այոյն... եւ նովին եւ մեւք Ամէնն ՚ի փառս։
20 որովհետեւ Աստծու այնչա՜փ խոստումները այո՛ն եղան Նրա մէջ. դրա համար էլ Նրանով է, որ ասում ենք ԱՄԷՆ՝ Աստծու փառքի համար:
20 Քանզի որչափ որ Աստուծոյ խոստումները կան՝ իր մէջ «Այո» են ու իր մէջ «Ամէն» են Աստուծոյ փառքին համար մեր ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: ибо все обетования Божии в Нем 'да' и в Нем 'аминь', --в славу Божию, через нас.
1:20  ὅσαι γὰρ ἐπαγγελίαι θεοῦ, ἐν αὐτῶ τὸ ναί· διὸ καὶ δι᾽ αὐτοῦ τὸ ἀμὴν τῶ θεῶ πρὸς δόξαν δι᾽ ἡμῶν.
1:20. ὅσαι ( which-a-which ) γὰρ (therefore) ἐπαγγελίαι (messagings-upon-unto) θεοῦ, (of-a-Deity,"ἐν (in) αὐτῷ (unto-it) τό (the-one,"Ναί: (Yea) διὸ (through-which) καὶ (and) δι' (through) αὐτοῦ (of-it) τό (the-one,"Ἀμήν (Amen,"τῷ (unto-the-one) θεῷ (unto-a-Deity) πρὸς (toward) δόξαν (to-a-recognition) δι' (through) ἡμῶν. (of-us)
1:20. quotquot enim promissiones Dei sunt in illo est ideo et per ipsum amen Deo ad gloriam nostramFor all the promises of God are in him, It is. Therefore also by him, amen to God, unto our glory.
20. For how many soever be the promises of God, in him is the yea: wherefore also through him is the Amen, unto the glory of God through us.
1:20. For all the promises of God in him [are] yea, and in him Amen, unto the glory of God by us.
1:20. For whatever promises are of God are, in him, Yes. For this reason, too, through him: Amen to God for our glory.
For all the promises of God in him [are] yea, and in him Amen, unto the glory of God by us:

20: ибо все обетования Божии в Нем 'да' и в Нем 'аминь', --в славу Божию, через нас.
1:20  ὅσαι γὰρ ἐπαγγελίαι θεοῦ, ἐν αὐτῶ τὸ ναί· διὸ καὶ δι᾽ αὐτοῦ τὸ ἀμὴν τῶ θεῶ πρὸς δόξαν δι᾽ ἡμῶν.
1:20. quotquot enim promissiones Dei sunt in illo est ideo et per ipsum amen Deo ad gloriam nostram
For all the promises of God are in him, It is. Therefore also by him, amen to God, unto our glory.
1:20. For all the promises of God in him [are] yea, and in him Amen, unto the glory of God by us.
1:20. For whatever promises are of God are, in him, Yes. For this reason, too, through him: Amen to God for our glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:20: For all the promises of God - Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest; would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfill those promises by us - by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true; and consequently each must have its due fulfillment. God will not make use of trifling, worldly men, as the instruments by which he will fulfill his promises; but he has fulfilled them by us; therefore we are just and spiritual men, else God would not have used us.
In him are yea, and in him amen - All the promises which God has made to mankind are yea - true in themselves, and amen - faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the Gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea; and it has its fulfillment through Christ, and is amen; and this is to the glory of God, by the preaching of the apostles.
From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry; but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus; and of showing that the promises of God not only come by him, but are fulfilled through him.
Albert Barnes: Notes on the Bible - 1834
1:20: For all the promises of God in him - All the promises which God has made through him. This is another reason why Paul felt himself bound to maintain a character of the strictest veracity. The reason was, that God always evinced that; and that since none of His promises failed, he felt himself sacredly bound to imitate Him, and to adhere to all His. The promises of God which are made through Christ, relate to the pardon of sin to the penitent; the sanctification of his people: support in temptation and trial; guidance in perplexity; peace in death, and eternal glory beyond the grave. All of these are made through a Redeemer, and none of these shall fail.
Are yea - Shall all be certainly fulfilled. There shall be no vacillation on the part of God; no fickleness; no abandoning of his gracious intention.
And in him amen - In Rev 3:14, the Lord Jesus is called the "Amen." The word means true, faithful, certain. And the expression here means that all the promises which are made to people through a Redeemer shall be certainly fulfilled. They are promises which are confirmed and established, and which shall by no means fail.
Unto the glory of God by us - Either by us ministers and apostles; or by us who are Christians. The latter, I think, is the meaning; and Paul means to say, that the fulfillment of all the promises which God has made to His people shall result in His glory and praise as a God of condescension and veracity. The fact that He has made such promises is an act that tends to His own glory - since it was of His mere grace that they were made; and the fulfillment of these promises in and through the church, shall also tend to produce elevated views of His fidelity and goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: all: Gen 3:15, Gen 22:18, Gen 49:10; Psa 72:17; Isa 7:14, Isa 9:6, Isa 9:7; Luk 1:68-74; Joh 1:17, Joh 14:6; Act 3:25, Act 3:26, Act 13:32-39; Rom 6:23, Rom 15:8, Rom 15:9; Gal 3:16-18, Gal 3:22; Heb 6:12-19, Heb 7:6, Heb 9:10-15, Heb 11:13, Heb 11:39, Heb 11:40, Heb 13:8; Jo1 2:24, Jo1 2:25, Jo1 5:11
Amen: Isa 65:16 *Heb: Joh 3:5 *Gr: Rev 3:14
unto: Co2 4:6, Co2 4:15; Psa 102:16; Mat 6:13; Luk 2:14; Rom 11:36, Rom 15:7; Eph 1:6, Eph 1:12-14; Eph 2:7, Eph 3:8-10; Col 1:27; Th2 1:10; Pe1 1:12; Rev 7:12
Geneva 1599
(12) For all the promises of God in him [are] yea, and in (u) him Amen, unto the glory of God by (x) us.
(12) Last of all he declares the sum of his doctrine, that is, that all the promises of salvation are sure and ratified in Christ.
(u) Christ is set also forth to exhibit and fulfil them most assuredly, and without any doubt.
(x) Through our ministry.
John Gill
For all the promises of God in him are
yea,.... This is a reason or argument proving what is before said, that "in" Christ "was yea", since "all the promises of God in him are yea"; and shows, that God has made many promises to his people: mention is here made of "promises", and of "all" the promises; or, as the words may be rendered, "as many promises of God". There are some which concern the temporal good of the saints; as that they shall not want any good thing; and though they shall be attended with afflictions, these shall work for their good, and they shall be supported under them. Others concern their spiritual good; some of which relate to God himself, that he will be their God, which includes his everlasting love, his gracious presence, and divine protection. Others relate to Christ as their surety and Saviour, by whom they are, and shall be justified and pardoned, in whom they are adopted, and by whom they shall be saved with an everlasting salvation: and others relate to the Spirit of God, as a spirit of illumination, faith, comfort, strength, and assistance, and to supplies of grace by him from Christ: and others concern everlasting life and happiness, and are all of them very ancient, which God, that cannot lie, promised before the world began; are exceeding great and precious, suited to the various cases of God's people; are free and unconditional, immutable and irrevocable, and will all of them have their certain accomplishment. These promises are all "in" Christ; with and in whom could they be but in him, since he only existed when they were made, which was from everlasting? with and in whom should they be of right, but in him with whom the covenant, which contains these promises, were made, and who undertook the accomplishment of them? where could they be safe and secure but in him, in whose hands are the persons, grace, and glory of his people? not in Adam, nor in angels, nor in themselves, only in him. Moreover, these promises are "in him yea",
and in him amen; they are like the Gospel which exhibits them, consistent, and all of a piece; like the covenant which contains them, and is ordered in all things, and sure; and like the author of them, whose faithfulness and lovingkindness to his in Christ shall never fail; and like Christ himself, in whom they are, who is "the amen, the true and faithful witness, the same today, yesterday, and for ever"; by whose blood, the covenant, and all the promises of it, are ratified and confirmed, and in whom, who is the truth of them, they are all fulfilled. And these are
unto the glory of God by us; these serve to illustrate and advance the glory of God, when they are preached by us, and held forth by us in the Gospel, just as they are in Christ, free, absolute, and unconditional; and when they are received "by us" as believers in Christ; for the stronger we are in the faith of the promises, the more glory we give to God; faith by laying hold on, and embracing the promises, glorifies the veracity, faithfulness, power, and grace of God. The Syriac version puts the "Amen" into this last clause, and reads it thus, "therefore by him we give Amen to the glory of God".
John Wesley
For all the promises of God are yea and amen in him - Are surely established in and through him. They are yea with respect to God promising; amen, with respect to men believing; yea, with respect to the apostles; amen, with respect to their hearers.
Robert Jamieson, A. R. Fausset and David Brown
Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," 2Cor 1:19, that is, inconstancy as to one's word).
and in him Amen--The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (Heb 6:18; Rev_ 3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
unto the glory of God by us--Greek, "for glory unto God by us" (compare 2Cor 4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. CONYBEARE takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."
1:211:21: Այլ որ հաստատեացն զմեզ ձեւք հանդերձ ՚ի Քրիստոս, եւ օ՛ծ զմեզ, Աստուած է[3988]. [3988] Ոմանք. Որ հաստատեսցէ զմեզ... եւ որ օծ զմեզ։
21 Եւ նա, որ հաստատեց մեզ ի Քրիստոս ձեզ հետ միասին եւ օծեց մեզ, Աստուած է,
21 Բայց ան որ մեզ ձեզի հետ մէկտեղ Քրիստոսով հաստատեց ու մեզ օծեց, Աստուած է.
Այլ որ հաստատեացն զմեզ ձեւք հանդերձ ի Քրիստոս, եւ օծ զմեզ` Աստուած է:

1:21: Այլ որ հաստատեացն զմեզ ձեւք հանդերձ ՚ի Քրիստոս, եւ օ՛ծ զմեզ, Աստուած է[3988].
[3988] Ոմանք. Որ հաստատեսցէ զմեզ... եւ որ օծ զմեզ։
21 Եւ նա, որ հաստատեց մեզ ի Քրիստոս ձեզ հետ միասին եւ օծեց մեզ, Աստուած է,
21 Բայց ան որ մեզ ձեզի հետ մէկտեղ Քրիստոսով հաստատեց ու մեզ օծեց, Աստուած է.
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: Утверждающий же нас с вами во Христе и помазавший нас [есть] Бог,
1:21  ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς χριστὸν καὶ χρίσας ἡμᾶς θεός,
1:21. ὁ (The-one) δὲ (moreover) βεβαιῶν (en-base-belonging) ἡμᾶς (to-us) σὺν (together) ὑμῖν (unto-ye) εἰς (into) Χριστὸν (to-Anointed) καὶ (and) χρίσας (having-anointed) ἡμᾶς (to-us,"θεός, (a-Deity,"
1:21. qui autem confirmat nos vobiscum in Christum et qui unxit nos DeusNow he that confirmeth us with you in Christ and that hath anointed us, is God:
21. Now he that stablisheth us with you in Christ, and anointed us, is God;
1:21. Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;
1:21. Now the One who confirms us with you in Christ, and who has anointed us, is God.
Now he which stablisheth us with you in Christ, and hath anointed us, [is] God:

21: Утверждающий же нас с вами во Христе и помазавший нас [есть] Бог,
1:21  ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς χριστὸν καὶ χρίσας ἡμᾶς θεός,
1:21. qui autem confirmat nos vobiscum in Christum et qui unxit nos Deus
Now he that confirmeth us with you in Christ and that hath anointed us, is God:
1:21. Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;
1:21. Now the One who confirms us with you in Christ, and who has anointed us, is God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Ап. однако не хочет приписывать утверждение христиан в вере своим личным усилиям. Он хорошо знает, что христиане, как и сами Апостолы, утверждаются в вере во Христа Самим Богом. - Помазавший нас.. Ап. имеет здесь в виду свое призвание(ср. Лк IV:18) к служению проповедника, почему говорит уже только о себе и своих спутниках, а не о всех христианах (выражение: с вами здесь пропущено). - И запечатлил нас. Как это запечатление совершилось - Ап. объясняет в следующем выражении: дал залог Духа... Выражение залог(arrabwn) служит обозначением поруки. Для чего Дух Св., полученный верующими, служит порукою - Ап. не говорит, но мысль его в этом отношении ясна. Св. Дух, пребывающий в сердцах верующих является ручательством в том, что они получат в будущем мессианское спасение (ср. V:5; Еф. I:14) [Может быть, Ап. говорит здесь о даровании Духа Св. в таинстве крещения, которое он мог назвать и запечатлением в том смысле. что над крещаемым совершалось призывание имени Иисуса Христа, а это имя было как бы печатью, свидетельствовавшею о принадлежности человека Христу].
Adam Clarke: Commentary on the Bible - 1831
1:21: Now he which stablisheth us with you - It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind.
Albert Barnes: Notes on the Bible - 1834
1:21: Now he which stablisheth us - He who makes us firm (ὁ βέβαιῶν ἡμᾶς ho bebaiō n hē mas); that is, he who has confirmed us in the hopes of the gospel, and who gives us grace to be faithful, and firm in our promises. The object of this is to trace all to God, and to pRev_ent the appearance of self-confidence, or of boasting. Paul had dwelt at length on his own fidelity and veracity. He had taken pains to prove that he was not inconstant and fickle-minded. Here he says, that this was not to be traced to himself, or to any native goodness, but was all to be traced to God. It was God who had given them all confident hope in Christ; and it was God who had given him grace to adhere to His promises, and to maintain a character for veracity. The first "us," in this verse refers probably to Paul himself; the second includes also the Corinthians, as being also anointed and sealed.
And hath anointed us - Us who are Christians. It was customary to anoint kings, prophets, and priests on their entering on their office as a part of the ceremony of inauguration. The word "anoint" is applied to a priest, Exo 28:41; Exo 40:15; to a prophet, Kg1 19:16; Isa 61:1; to a king, Sa1 10:1; Sa1 15:1; Sa2 2:4; Kg1 1:34. It is applied often to the Messiah as being set apart, or consecrated to his office as prophet, priest, and king - that is, as appointed by God to the highest office ever held in the world. It is applied also to Christians as being consecrated, or set apart to the service of God by the Holy Spirit - a use of the word which is derived from the sense of consecrating, or setting apart to the service of God. Thus, in Jo1 2:20, it is said, "But ye have an unction from the Holy One and know all things." So in Jo1 2:27, "But the anointing which ye have received abideth in you," etc. The anointing which was used in the consecration of prophets, priests, and kings, seems to have been designed to be emblematic of the influences of the Holy Spirit, who is often represented as poured upon those who are under his influence Pro 1:23; Isa 43:4; Joe 2:28-29; Zac 12:10; Act 10:45, in the same way as water or oil is poured out. And as Christians are everywhere represented as being under the influence of the Holy Spirit, as being those on whom the Holy Spirit is poured, they are represented as "anointed." They are in this manner solemnly set apart, and consecrated to the service of God.
Is God - God has done it. All is to be traced to him. It is not by any native goodness which we have, or any inclination which we have by nature to his service. This is one of the instances which abound so much in the writings of Paul, where he delights to trace all good influences to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: stablisheth: Co2 5:5; Psa 37:23, Psa 37:24, Psa 87:5, Psa 89:4; Isa 9:7, Isa 49:8, Isa 62:7; Rom 16:25; Col 2:7; Th1 3:13; Th2 2:8, Th2 2:17, Th2 3:3; Pe1 5:10
anointed: Psa 45:7; Isa 59:21, Isa 61:1; Joh 3:34; Act 10:38; Rom 8:9; Jo1 2:20, Jo1 2:27; Rev 1:6, Rev 3:18
Geneva 1599
(13) Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;
(13) He attributes the praise of this constancy only to the grace of God, through the Holy Spirit. In addition he concludes that they cannot doubt of his faith and his fellows, without doing injury to the Spirit of God, seeing that they themselves know all this to be true.
John Gill
Now he which stablisheth us with you,.... Two things are in this verse ascribed to God. First, the establishing of the saints in Christ; in which may be observed, that the people of God are in a firm, settled, established state and condition; they are encircled in the arms of everlasting love; they are secure of the favour of God; they are engraven on his hands, and set as a seal on his heart, from whence they can never be removed; they are taken into his family by adopting grace; and will never be turned out; they are in a state of justification, and shall never enter into condemnation; they are regenerated and sanctified by the Spirit of God, and shall never finally and totally fall from that grace they have received. This their establishment is "in" Christ, and in no other. They had no stability in Adam, nor have they any in themselves; their standing is alone in him; the unchangeable love and favour of God, which is their grand security, is in Christ; the covenant of grace, in which is all their salvation, is made and stands fast with him; their persons, with all their grace and glory, are put into his hands, and made his care and charge, and there they are safe. They are espoused unto him, made one with him, incorporated into him, and are built upon him the rock of ages, where they are so established, that hell and earth cannot shake them, so as to remove and unsettle them from this foundation: one and all of them, and all together, are established in him,
us with you; all the elect of God are alike, and together in Christ, and have the same place and standing in his love, power, and care; they make up one body, of which Christ is the head, and not one of them shall be lost, whether they be Jews or Gentiles, ministers or private believers; for so this phrase may be interpreted, "us" Jews "with you" Gentiles, or "us" ministers "with you" believers. This work of establishing the saints in Christ is wholly the Lord's act; he
is God that does it; which does not contradict the word and ordinances being means of establishment; nor does it hinder or discourage persons making use of means for their stability; for the apostle here is not speaking so much of the stability of hearts, frames, and exercise of grace, as of state; though a firm, steady, and stable assurance of interest in Christ, is what God gives by his Spirit. The apostle's view seems to be this, that whatever steadfastness and stability the saints have, whether ministers or people, they ought to ascribe it entirely to God, Father, Son, and Spirit. "Secondly", the anointing of them:
he hath anointed us; which is to be understood either of the unction of ministers, with the gifts of the Spirit for ministerial service; or rather of the anointing of private Christians with the grace of the Spirit, compared to oil or ointment, in allusion to the anointing oil under the law, by which the tabernacle, and its vessels, Aaron, and his sons, were anointed, who were typical of the saints and priests of God under the Gospel; or to the lamp oil in the candlestick, which was pure, and for light; or to oil in common, for its sweet smell, refreshing nature, and for its usefulness for ornament and healing. This also is the Lord's work, and not man's; this unction comes from the God of all grace, through Christ, by the Spirit.
John Wesley
I say, to the glory of God - For it is God alone that is able to fulfil these promises. That establisheth us - Apostles and teachers. With you - All true believers. In the faith of Christ; and hath anointed us - With the oil of gladness, with joy in the Holy Ghost, thereby giving us strength both to do and suffer his will.
Robert Jamieson, A. R. Fausset and David Brown
stablisheth us . . . in Christ--that is, in the faith of Christ--in believing in Christ.
anointed us--As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (2Cor 1:22; 1Jn 2:20, 1Jn 2:27). Hence we become "a sweet savor of Christ" (2Cor 2:15).
1:221:22: որ եւ կնքեացն զմեզ, եւ ետ զառհաւատչեայ Հոգւոյն ՚ի սիրտս մեր։ բզ
22 որ մեզ կնքեց էլ եւ Հոգու առհաւատչեան դրեց մեր սրտերի մէջ:
22 Որ մեզ կնքեց ալ եւ մեզի տուաւ Հոգիին գրաւը մեր սրտերուն մէջ։
որ եւ կնքեացն զմեզ, եւ ետ զառհաւատչեայ Հոգւոյն ի սիրտս մեր:

1:22: որ եւ կնքեացն զմեզ, եւ ետ զառհաւատչեայ Հոգւոյն ՚ի սիրտս մեր։ բզ
22 որ մեզ կնքեց էլ եւ Հոգու առհաւատչեան դրեց մեր սրտերի մէջ:
22 Որ մեզ կնքեց ալ եւ մեզի տուաւ Հոգիին գրաւը մեր սրտերուն մէջ։
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1:2222: Который и запечатлел нас и дал залог Духа в сердца наши.
1:22  ὁ καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν.
1:22. [ὁ] "[the-one]"καὶ (and) σφραγισάμενος ( having-sealed-to ) ἡμᾶς (to-us) καὶ (and) δοὺς (having-had-given) τὸν (to-the-one) ἀρραβῶνα (to-an-earnest) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ἡμῶν. (of-us)
1:22. et qui signavit nos et dedit pignus Spiritus in cordibus nostrisWho also hath sealed us and given the pledge of the Spirit in our hearts.
22. who also sealed us, and gave the earnest of the Spirit in our hearts.
1:22. Who hath also sealed us, and given the earnest of the Spirit in our hearts.
1:22. And he has sealed us, and he has placed the pledge of the Spirit in our hearts.
Who hath also sealed us, and given the earnest of the Spirit in our hearts:

22: Который и запечатлел нас и дал залог Духа в сердца наши.
1:22  ὁ καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν.
1:22. et qui signavit nos et dedit pignus Spiritus in cordibus nostris
Who also hath sealed us and given the pledge of the Spirit in our hearts.
1:22. Who hath also sealed us, and given the earnest of the Spirit in our hearts.
1:22. And he has sealed us, and he has placed the pledge of the Spirit in our hearts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
1:22: Who hath also sealed us - Not only deeply impressed His truth and image upon our hearts; but, by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry.
And given the earnest of the Spirit - Τον αρραβωνα του Πνευματος. From this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The αρῥαβων of the apostle is the same as the ערבן erabon of Moses, Gen 38:17, Gen 38:18, Gen 38:20, which we there translate pledge. The word properly signifies an earnest of something promised; a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above, and in Eph 1:14; the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance means a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day to all who can produce the arrhabon, or pledge. He who is found then with the earnest of God's Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrhabon there can be no glory. See the whole case of Judah and Tamar, Gen 38:15 (note), etc., and the notes there.
Albert Barnes: Notes on the Bible - 1834
1:22: Who hath also sealed us - The word used here (from σφραγίζω sphragizō) means to seal up; to close and make fast with a seal, or signet; as, e. g., books, letters, etc. that they may not be read. It is also used in the sense of setting a mark on anything, or a seal, to denote that it is genuine, authentic, confirmed, or approved, as when a deed, compact, or agreement is sealed. it is thus made sure; and is confirmed or established. Hence, it is applied to persons, as denoting that they are approved, as in Rev 7:3; "Hurt not the earth, neither the sea, nor the trees, until we have sealed the servants of our God in their foreheads;" compare Eze 9:4; see the note, Joh 6:27, were it is said of the Saviour, "for him hath God the Father sealed;" compare Joh 3:33. In a similar manner Christians are said to be sealed; to be sealed by the Holy Spirit Eph 1:13; Eph 4:30; that is, the Holy Spirit is given to them to confirm them as belonging to God. He grants them His Spirit. He renews and sanctifies them. He produces in their hearts those feelings, hopes, and desires which are an evidence that they are approved by God; that they are regarded as his adopted children; that their hope is genuine, and that their redemption and salvation are sure - in the same way as a seal makes a will or an agreement sure. God grants to them His Holy Spirit as the certain pledge that they are His, and shall be approved and saved in the last day. In this there is nothing miraculous, or in the nature of direct Revelation. It consists of the ordinary operations of the Spirit on the heart, producing repentance, faith, hope, joy, conformity to God, the love of prayer and praise, and the Christian virtues generally; and these things are the evidences that the Holy Spirit has renewed the heart, and that the Christian is sealed for the day of redemption.
And given the earnest of the Spirit - The word used here (ἀῤῥαβών arrabō n from the Hebrew צרבון ‛ arabown means properly a pledge given to ratify a contract; a part of the price, or purchase money; a first payment; that which confirms the bargain, and which is regarded as a pledge that all the price will be paid. The word occurs in the Septuagint and Hebrew, in Gen 38:17-18; Gen 38:20. In the New Testament it occurs only in this place, and in Co2 5:5, and Eph 1:14, in each place in the same connection as applied to the Holy Spirit, and his influences on the heart. It refers to those influences as a pledge of the future glories which await Christians in heaven. In regard to the "earnest," or the part of a price which was paid in a contract, it may be remarked:
(1) That it was of the same nature as the full price, being regarded as a part of it;
(2) It was regarded as a pledge or assurance that the full price would be paid. So the "earnest of the Spirit," denotes that God gives to his people the influences of his Spirit: his operation on the heart as a part or pledge that all the blessings of the covenant of redemption shall be given to them.
And it implies:
(1) That the comforts of the Christian here are of the same nature as they will be in heaven. Heaven will consist of like comforts; of love, and peace, and joy, and purity begun here, and simply expanded there to complete and eternal perfection. The joys of heaven differ only in degree, not in kind, from those of the Christian on earth. That which is begun here is perfected there; and the feelings and views which the Christian has here, if expanded and carried out, would constitute heaven.
(2) these comforts, these influences of the Spirit, are a pledge of heaven. They are the security which God gives us that we shall be saved. If we are brought under the renewing influences of the Spirit here; if we are made meek, and humble, and prayerful by his agency; if we are made to partake of the joys which result from pardoned sin; if we are filled with the hope of heaven, it is all produced by the Holy Spirit, and is a pledge, or earnest of our future inheritance; as the first sheaves of a harvest are a pledge of a harvest; or the first payment under a contract a pledge that all will be payed. God thus gives to his people the assurance that they shall be saved; and by this "pledge" makes their title to eternal life sure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: sealed: Joh 6:27; Rom 4:11; Eph 1:13, Eph 1:14, Eph 4:30; Ti2 2:19; Rev 2:17, Rev 7:3, Rev 9:4
the earnest: Co2 5:5; Rom 8:9, Rom 8:14-16, Rom 8:23; Eph 1:14
Geneva 1599
Who hath also sealed us, and given the (y) earnest of the Spirit in our hearts.
(y) An earnest is whatever is given to confirm a promise.
John Gill
Who hath also sealed us,.... "Two" things more are here attributed to God; "first", the sealing of his people. The use of seals is various, as to denote property in things, to distinguish one thing from another, to show esteem and affection for persons or things, and for security and protection, and to hide and conceal; all which might be applied to sealing, as expressive of the grace of God to his people, in claiming a property in them, distinguishing them from the rest of the world, setting his affections on them, securing and protecting their persons, and hiding them under the shadow of his wings: but sometimes a seal is used to certify, make sure, or assure the truth of a thing; see Jn 3:33 in which sense the word "sealing" is used here, and intends that assurance which God gives his people of their interest in his love, and the covenant of grace; of their election of God, and redemption by Christ; of their interest in Christ, and union with him; of their justification by him, and adoption through him; of the truth of grace in their hearts, their perseverance in it, and sure and certain enjoyment of eternal glory. The persons thus sealed are not carnal and unconverted persons, only believers in Christ, and these, after they commence such; the seal by which they are sealed, is not any of the ordinances, as circumcision under the Old Testament, or baptism, or the Lord's supper under the New; for these are no seals, nor are they ever so called; but the Spirit of God himself, as the Holy Spirit of promise; for the same who, in the next clause, is called the earnest, is the seal; see Eph 1:13. "Secondly", the giving of the earnest of the Spirit:
and given the earnest of the Spirit in our hearts: by "the Spirit" is meant, not the gifts and graces of the Spirit merely, but the Spirit of God and Christ himself; who was concerned in the creation of the world, in inditing the Scriptures, in forming and filling the human nature of Christ, and in his resurrection from the dead; he himself is given as an "earnest": the word here used, and in 2Cor 5:5 is the Hebrew word and comes from which signifies "to become a surety, to give a pledge"; and is used for a pledge in covenants and bargains, both in Scripture, see Gen 38:17, and in Jewish writings (d); which is given as an earnest, and in part of what it is a pledge of, and is never returned: the Spirit of God is an earnest or pledge of the heavenly inheritance, which is not only prepared for us, and promised to us, and Christ is in the possession of in our nature, in our room and stead, and as our representative; but the Spirit of God also is sent down "into our hearts" as a pledge of it; where he dwells as in his temple, supplies us with all grace, witnesses to us our sonship, and assures us of the heavenly glory: and as such he is "given"; and an unmerited free grace gift he is; for him to be given in this manner, and for such a purpose, is a wonderful display of the love of the Father, and of the Son, and is a surprising instance of his grace and condescension of the Spirit, and for which we should be abundantly thankful.
(d) Midrash Megillath Esther, fol. 94. 2. Maimon. Hilch. Mechira, c. 7. sect. 1. & c. 11. sect. 4.
John Wesley
Who also hath sealed us - Stamping his image on our hearts, thus marking and sealing us as his own property. And given us the earnest of his Spirit - There is a difference between an earnest and a pledge. A pledge is to be restored when the debt is paid; but an earnest is not taken away, but completed. Such an earnest is the Spirit. The first fruits of it we have Rom 8:23; and we wait for all the fulness.
Robert Jamieson, A. R. Fausset and David Brown
sealed--A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (2Cor 1:21; 1Cor 9:2).
the earnest of the Spirit--that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (Eph 1:13-14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (Rom 8:23). The Spirit is the pledge of the fulfilment of "all the promises" (2Cor 1:20).
1:231:23: Այլ ես վկայ զԱստուած կոչեմ անձին իմոյ. զի վասն խնայելո՛յ ՚ի ձեզ՝ ո՛չ եւս եկի ՚ի Կորնթոս. զի ո՛չ եթէ տիրեմք հաւատովքս, այլ գործակի՛ց եմք շնորհացդ ձերոց. քանզի հաւատո՛վք հաստատեալ կայք[3989]։[3989] Ոմանք. Տիրեմք ձեզ հաւատովքս... շնորհաց ձերոց։
23 Եւ ես Աստծուն եմ վկայ կանչում իմ անձի համար, որ ձեզ խնայելու համար է, որ այլեւս չեկայ Կորնթոս. եւ ձեր հաւատի վրայ չենք իշխում, այլ գործակից ենք ձեր այդ շնորհներին[57], քանի որ հաւատով հաստատուն էք:
23 Բայց ես Աստուած վկայ կը կանչեմ իմ անձիս, որ ձեզի խնայելուս համար տակաւին Կորնթոս չեկայ.Սակայն ոչ թէ ձեր հաւատքին վրայ կը տիրապետենք, հապա գործակից ենք ձեր ուրախութեանը. վասն զի դուք հաւատքով կը կենաք։
Այլ ես վկայ զԱստուած կոչեմ անձին իմոյ, զի վասն խնայելոյ ի ձեզ ոչ եւս եկի ի Կորնթոս. զի ոչ եթէ տիրեմք ձեզ հաւատովքս` այլ գործակից եմք [6]շնորհացդ ձերոց``. քանզի հաւատովք հաստատեալ կայք:

1:23: Այլ ես վկայ զԱստուած կոչեմ անձին իմոյ. զի վասն խնայելո՛յ ՚ի ձեզ՝ ո՛չ եւս եկի ՚ի Կորնթոս. զի ո՛չ եթէ տիրեմք հաւատովքս, այլ գործակի՛ց եմք շնորհացդ ձերոց. քանզի հաւատո՛վք հաստատեալ կայք[3989]։
[3989] Ոմանք. Տիրեմք ձեզ հաւատովքս... շնորհաց ձերոց։
23 Եւ ես Աստծուն եմ վկայ կանչում իմ անձի համար, որ ձեզ խնայելու համար է, որ այլեւս չեկայ Կորնթոս. եւ ձեր հաւատի վրայ չենք իշխում, այլ գործակից ենք ձեր այդ շնորհներին[57], քանի որ հաւատով հաստատուն էք:
23 Բայց ես Աստուած վկայ կը կանչեմ իմ անձիս, որ ձեզի խնայելուս համար տակաւին Կորնթոս չեկայ.
Սակայն ոչ թէ ձեր հաւատքին վրայ կը տիրապետենք, հապա գործակից ենք ձեր ուրախութեանը. վասն զի դուք հաւատքով կը կենաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: Бога призываю во свидетели на душу мою, что, щадя вас, я доселе не приходил в Коринф,[24]: не потому, будто мы берем власть над верою вашею; но мы споспешествуем радости вашей: ибо верою вы тверды.
1:23  ἐγὼ δὲ μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν, ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς κόρινθον.
1:23. Ἐγὼ (I) δὲ (moreover) μάρτυρα (to-a-witness) τὸν (to-the-one) θεὸν (to-a-Deity) ἐπικαλοῦμαι ( I-call-upon-unto ) ἐπὶ (upon) τὴν (to-the-one) ἐμὴν (to-mine) ψυχήν, (to-a-breathing,"ὅτι (to-which-a-one) φειδόμενος ( sparing ) ὑμῶν (of-ye) οὐκέτι (not-if-to-a-one) ἠλθον (I-had-came) εἰς (into) Κόρινθον. (to-a-Korinthos)
1:23. ego autem testem Deum invoco in animam meam quod parcens vobis non veni ultra CorinthumBut I call God to witness upon my soul that to spare you, I came not any more to Corinth:
23. But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth.
1:23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
1:23. But I call God as a witness to my soul, that I was lenient with you, in that I did not return to Corinth:
Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. KJV [24] Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand:

23: Бога призываю во свидетели на душу мою, что, щадя вас, я доселе не приходил в Коринф,
[24]: не потому, будто мы берем власть над верою вашею; но мы споспешествуем радости вашей: ибо верою вы тверды.
1:23  ἐγὼ δὲ μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν, ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς κόρινθον.
1:23. ego autem testem Deum invoco in animam meam quod parcens vobis non veni ultra Corinthum
But I call God to witness upon my soul that to spare you, I came not any more to Corinth:
1:23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
1:23. But I call God as a witness to my soul, that I was lenient with you, in that I did not return to Corinth:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Оправдавши себя против обвинения в легкомыслии, Ап. указывает теперь причину, по какой он не посетил Коринфа. Ап. клянется Богом, - как свидетелем того, что делалось в душе Апостола, - что только жалость к Коринфянам (ср. 1Кор.IV:21: с жезлом прийти к вам?) мешала ему явиться в Коринф. - Доселе... -правильнее: опять не пришел(ouceti), во второй раз не пришел.

24: Если Ап. сказал, что он из пощады к Коринфянам не хотел прийти в Коринф, то и этим он вовсе не хотел сказать, что ему предоставлено какое либо деспотическое право над верою Коринфян. Он только хочет порицаниями и похвалами возбудить эту веру. Ему, напротив, хочется быть участником их радости, а этой радости и помешало бы его преждевременное прибытие в Коринф, когда Коринфяне еще не исправили своих недостатков. И вообще относительно веры Коринфян Ап. не имел ничего сказать Коринфянам - в вере они тверды, хотя имеют недостатки в других отношениях (Феофил. ). - Ясно отсюда, что на Апостола взводили обвинение, будто он вполне отрицательно относится и к самой вере Коринфян, не придавая ей никакого значения, что, разумеется, Коринфянам было обидно предположить...

Adam Clarke: Commentary on the Bible - 1831
1:23: I call God for a record upon my soul - The apostle here resumes the subject which he left Co2 1:16, and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, etc.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them), he proposed to delay his coming. It is plain, as several commentators have observed,
1. That St. Paul's doctrine had been opposed by some of Corinth, Co1 15:12. His apostleship questioned, Co1 9:1, Co1 9:2, and Co2 12:13.
2. Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, Co1 4:18. His letters, say they, are weighty and powerful - full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, Co2 10:10.
3. This being the state in which his reputation was then at Corinth, and he having promised to come to them, Co1 16:5, he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others.

1:24: Not for that we have dominion over your faith - I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others - persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendor of truth pierced, dissipated, and annihilated them for ever!
British Protestants have learned, and Europe is learning that the Sacred Writings, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it.
For by faith ye stand - You believe not in us, but in God. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith.
The subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle's oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See Rom 1:9; Rom 9:1, and the note on Rom 9:1 (note).
On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say." Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654.
A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind.
But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm." Burn, vol. iii., page 656.
It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.

Albert Barnes: Notes on the Bible - 1834
1:23: Moreover, I call God for a record upon my soul - It is well remarked by Rosenmuller, that the second chapter should have commenced here, since there is here a transition in the subject more distinct than where the second chapter is actually made to begin. Here Tyndale commences the second chapter. This verse, with the subsequent statements, is designed to show them the true reason why he had changed his purpose, and had not visited them according to his first proposal. And that reason was not that he was fickle and inconstant; but it was that he apprehended that if he should go to them in their irregular and disorderly state, he would be under a necessity of resorting to harsh measures, and to a severity of discipline that would be alike painful to them and to him. Dr. Paley has shown with great plausibility, if not with moral certainty, that Paul's change of purpose about visiting them was made before he wrote his First Epistle; that he had at first resolved to visit them, but that on subsequent reflection, he thought it would be better to try the effect of a faithful letter to them, admonishing them of their errors, and entreating them to exercise proper discipline themselves on the principal offender; that with this feeling he wrote his First Epistle, in which he does not state to them as yet his change of purpose, or the reason of it; but that now after he had written that letter, and after it had had all the effect which he desired, he states the true reason why he had not visited them.
It was now proper to do it; and that reason was, that he desired to spare them the severity of discipline, and had resorted to the more mild and affectionate measure of sending them a letter, and thus not making it necessary personally to administer discipline; see Paley's Horae Paulinae, on 2 Corinthians, Numbers 4 and 5. The phrase, "I call God for a record upon my soul," is in the Greek, "I call God for a witness against my soul." It is a solemn oath, or appeal to God; and implies, that if he did not in that case declare the truth, he desired that God would be a witness against him, and would punish him accordingly. The reason why he made this solemn appeal to God was, the importance of his vindicating his own character before the church, from the charges which had been brought against him.
That to spare you - To avoid the necessity of inflicting punishment on you; of exercising severe and painful discipline. If he went among them in the state of irregularity and disorder which pRev_ailed there, he would feel it to be necessary to exert his authority as an apostle, and remove at once the offending members from the church. He expected to avoid the necessity of these painful acts of discipline, by sending to them a faithful and affectionate epistle, and thus inducing them to reform, and to avoid the necessity of a resort to that which would have been so trying to him and to them. It was not, then, a disregard for them, or a lack of attachment to them, which had led him to change his purpose, but it was the result of tender affection. This cause of the change of his propose, of course, he would not make known to them in his First Epistle, but now that that letter had accomplished all he had desired, it was proper that they should be apprized of the reason why he had resorted to this instead of visiting them personally.

1:24: Not for that we have dominion ... - The sense of this passage I take to be this: "The course which we have pursued has been chosen not because we wish to lord it over your faith, to control your belief, but because we desired to promote your happiness. Had the former been our object, had we wished to set up a lordship or dominion over you, we should have come to you with our apostolical authority, and in the severity of apostolic discipline. We had power to command obedience, and to control your faith. But we chose not to do it. Our object was to promote your highest happiness. We, therefore, chose the mildest and gentlest manner possible; we did not exercise authority in discipline, we sent an affectionate and tender letter." While the apostles had the right to prescribe the articles of belief, and to propound the doctrines of God, yet they would not do even that in such a manner as to seem to "lord it over God's heritage" (οὐκ κυριευομεν ouk kurieuomen); they did not set up absolute authority, or prescribe the things to be believed in a lordly and imperative manner; nor would they make use of the severity of power to enforce what they taught. They appealed to reason; they employed persuasion; they made use of light and love to accomplish their desires.
Are helpers of your joy - This is our main object, to promote your joy. This object we have pursued in our plans, and in order to secure this. we forbore to come to you, when, if we did come at that time, we should have given occasion perhaps to the charge that we sought to lord it over your faith.
For by faith ye stand - see the note, Co1 15:1. This seems to be a kind of proverbial expression, stating a general truth, that it was by faith that Christians were to be established or confirmed. The connection here requires us to understand this as a reason why he would not attempt to lord it over their faith; or to exercise dominion over them. That reason was, that thus far they had stood firm, in the main, in the faith Co1 15:1; they had adhered to the truths of the gospel, and in a special manner now, in yielding obedience to the commands and entreaties of Paul in the First Epistle, they had showed that they were in the faith, and firm in faith. It was not necessary or proper, therefore, for him to attempt to exercise lordship over their belief, but all that was needful was to help forward their joy, for they were firm in the faith. We may observe:
(1) That it is a part of the duty of ministers to help forward the joy of Christians.
(2) this should be the object even in administering discipline and reproof.
(3) if even Paul would not attempt to lord it over the faith of Christians, to establish a domination over their belief, how absurd and wicked is it for uninspired ministers now, for individual ministers, for conferences, conventions, presbyteries, synods, councils, or for the pope, to attempt to establish a spiritual dominion in controlling the faith of people. The great evils in the church have arisen from their attempting to do what Paul would not do; from attempting to establish a dominion which Paul never sought, and which Paul would have abhorred. Faith must be free, and religion must be free, or they cannot exist at all.
Remarks
In view of this chapter we may remark:
1. God is the only true and real Source of comfort in times of trial, Co2 1:3. It is from Him that all real consolation must come, and he only can meet and sustain the soul when it is borne down with calamity. All persons are subjected to trial, and at some periods of their lives, to severe trial. Sickness is a trial; the death of a friend is a trial; the loss of property or health, disappointment, and reproach, and slander, and poverty, and want, are trials to which we are all more or less exposed. In these trials, it is natural to look to some source of consolation; some way in which they may be borne. Some seek consolation in philosophy, and endeavor to blunt their feelings and destroy their sensibilities, as the ancient stoics did. But "to destroy sensibility is not to produce comfort" - Dr. Mason. Some plunge deep into pleasures, and endeavor to drown their sorrows in the intoxicating draught; but this is not to produce comfort to the soul, even were it possible in such pleasures to forget their sorrows. Such were the ancient Epicureans. Some seek consolation in their surviving friends, and look to them to comfort and sustain the sinking heart. But the arm of an earthly friend is feeble, when God lays His hand upon us. It is only the hand that smites that can heal; only the God that sends the affliction, that can bind up the broken spirit. He is the "Father of mercies," and He is "the God of all consolation;" and in affliction there is no true comfort except in Him.
2. This consolation in God is derived from many sources:
(a) He is the "Father of mercies," and we may be assured, therefore, that He does nothing inconsistent with mercy.
(b) We may be assured that He is right - always right, and that He does nothing but right. We may not be able to see the reason of His actions, but we may have the assurance that it is all right, and will yet be seen to be right.
(c) There is comfort in the fact, that our afflictions are ordered by an intelligent Being, by One who is all-wise, and all-knowing.
They are not the result of blind chance; but they are ordered by One who is wise to know what ought to be done; and who is so fair that he will do nothing wrong. There could be no consolation in the feeling that mere chance directed our trials; nor can there be consolation except in the feeling that a being of intelligence and goodness directs and orders all. The true comfort, therefore, is to be found in religion, not in atheism and philosophy.
3. It is possible to bless God in the midst of trials, and as the result of trial. It is possible so clearly to see His hand, and to be so fully satisfied with His wisdom and goodness of His dealings even when we are severely afflicted, as to see that He is worthy of our highest confidence and most exalted praise, Co2 1:3. God may be seen, then, to be the "Father of mercies;" and He may impart, even then, a consolation which we never experience in the days of prosperity. Some of the purest and most elevated joys known upon earth, are experienced in the very midst of outward calamities, and the most sincere and elevated thanksgivings which are offered to God, are often those which are the result of sanctified afflictions. It is when we are brought out from such trials, where we have experienced the rich consolations and the sustaining power of the gospel, that we are most disposed to say with Paul, "Blessed be God;" and can most clearly see that he is the "Father of mercies." No Christian will ever have occasion to regret the trials through which God has brought him. I never knew a sincere Christian who was not finally benefitted by trials.
4. Christian joy is not apathy, it is comfort; Co2 1:4-5. It is not insensibility to suffering; it is not stoical indifference. The Christian feels his sufferings as keenly as others. The Lord Jesus was as sensitive to suffering as any one of the human family ever was; he was as susceptible of emotion from reproach, contempt, and scorn, and he as keenly felt the pain of the scourge, the nails, and the cross, as any one could. But there is positive joy, there is true and solid comfort. There is substantial, pure, and elevated happiness. Religion does not blunt the feelings, or destroy the sensibility, but it brings in consolations which enable us to bear our pains, and to endure persecution without complaining. In this, religion differs from all systems of philosophy. The one attempts to blunt and destroy our sensibilities to suffering; the other, while it makes us more delicate and tender in our feelings, gives consolation adapted to that delicate sensibility, and suited to sustain the soul, notwithstanding the acuteness of its sufferings.
5. Ministers of the gospel may expect to be especially tried and afflicted; Co2 1:5. So it was with Paul and his fellow-apostles; and so it has been since. They are the special objects of the hatred of sinners, as they stand in the way of the sinful pursuits and pleasures of the world; and they are, like their Master, especially hated by the enemy of souls. Besides, they are, by their office, required to minister consolation to others who are afflicted; and it is so ordered in the providence of God, that they are subjected to special trials often, in order that they may be able to impart special consolations. They are to be the examples and the guides of the church of God; and God takes care that they shall be permitted to show by their example, as well as by their preaching, the supporting power of the gospel in times of trial.
6. If we suffer much in the cause of the Redeemer, we may also expect much consolation; Co2 1:5. Christ will take care that our hearts shall be filled with joy and peace. As our trials in his cause are, so shall our consolations be. If we suffer much, we shall enjoy much; if we are persecuted much, we shall have much support; if our names are cast out among people for his sake, we shall have increasing evidence that they are written in his Book of Life. There are things in the Christian religion which can be learned only in the furnace of affliction; and he who has never been afflicted on account of his attachment to Christ, is a stranger yet to much, very much of the fullness and beauty of that system of religion which has been appointed by the Redeemer, and to much, very much, of the beauty and power of the promises of the Bible. No one will ever understand all the Bible who is not favored with much persecution and many trials.
7. We should be willing to suffer; Co2 1:3-5. If we are willing to be happy, we should also be willing to suffer. If we desire to be happy in religion, we should be willing to suffer. If we expect to be happy, we should also be willing to endure much. Trials suit us for enjoyment here, as well as for heaven hereafter.
8. One great design of the consolation which is imparted to Christians in the time of affliction is, that they may be able to impart consolation also to others; Co2 1:4, Co2 1:6-7. God designs that we should thus be mutual aids. And He comforts a minister in his trials, that he may, by his own experience, be able to minister consolation to the people of his charge he comforts a parent, that he may administer consolation to his children; a friend, that he may comfort a friend. He who attempts to administer consolation should be able to speak from experience: and God, therefore, afflicts and comforts all His people, that they may know how to administer consolation to those with whom they are connected.
9. If we have experienced special consolations ourselves in times of trial, we are under obligations to seek out and comfort others who are afflicted. So Paul felt. We should feel that God has qualified us for this work; and having qualified us for it, that He calls on us to do it. The consolation which God gives in affliction is a rich treasure which we are bound to impart to others; the experience which we have of the true sources of consolation is an inestimable talent which we are to use for the promotion of his glory. No man has a talent for doing more direct good than he who can go to the afflicted, and bear testimony, from his own experience, to the goodness of God. And every one who can testify that God is good, and is able to support the soul in times of trial - and what Christian cannot do it who has ever been afflicted? - should regard himself as favored with a special talent for doing good, and should rejoice in the privilege of using it to the glory of God. For there is no talent more honorable than that of being able to promote the divine glory, to comfort the afflicted, or to be able from personal experience, to testify that God is good - always good. "The power of doing good, always implies an obligation to do it" - Cotton Mather.
10. In this chapter, we have a case of a near contemplation of death. Co2 1:8-9. Paul expected soon to die. He had the sentence of death in himself. He saw no human probability of escape. He was called, therefore, calmly to look death in the face, and to contemplate it as an event certain and near. Such a condition is deeply interesting, it is the important crisis of life. And yet it is an event which all must soon contemplate. We all, in a short period, each one for himself, must look upon death as certain. and as near to us; as an event in which we are personally interested, and from which we cannot escape. Much as we may turn away from it in health, and unanxious as we may be then in regard to it, yet by no possibility can we long avert our minds from the subject. It is interesting, then, to inquire how Paul felt when he looked at death; how we should feel; and how we actually shall feel when we come to die.
11. A contemplation of death as near and certain, is suited to lead us to trust in God. This was the effect in the case of Paul; Co2 1:9. He had learned in health to put his trust in Him, and now, when the trial was apparently near, he had no where else to go, and he confided in him alone. He felt that if he was rescued, it could be only by the interposition of God; and that there was none but God who could sustain him if he should die. And what event can there be that is so well fitted to lead us to trust in God as death? And where else can we go in view of that dark hour? For:
(a) We know not what death is. We have not tried it; nor do we know what grace may be necessary for us in those unknown pangs and sufferings; in that deep darkness, and that sad gloom.
(b) Our friends cannot help us then. They will, they must, then, give us the parting hand; and as we enter the shades of the dark valley, they must bid us farewell. The skill of the physician will fall then. Our worldly friends will forsake us when we come to die. They do not love to be in the room of death, and they can give us no consolation if they are there. Our pious friends cannot attend us far in the dark valley. They may pray, and commend us to God, but even they must leave us to die alone. Who but God can attend us? Who but He can support us then?
(c) Only God knows what is beyond death. How do we know the way to His bar, to His presence, to His heaven? How can we direct our own steps in that dark and unknown world? None but God our Saviour can guide us there; no one else can conduct us to His abode.
(d) None but God can sustain us in the pain, the anguish, the feebleness, the sinking of the powers of body and of mind in that distressing hour. He can uphold us then; and it is an unspeakable privilege to be permitted then, "when heart and flesh faint," to say of him, "God is the strength of" our "heart, and" our "portion foRev_er;" Psa 73:26.
12. We should regard a restoration from dangerous sickness, and from imminent peril of death as a kind of resurrection. So Paul regarded it; Co2 1:9. We should remember how easy it would have been for God to have removed us; how rapidly we were tending to the grave; how certainly we should have descended there but for his interposition. We should feel, therefore, that we owe our lives to Him as really and entirely as though we had been raised up from the dead; and that the same kind of power and goodness have been evinced as would have been had God given us life anew. Life is God's gift; and every instance of recovery from peril, or from dangerous illness, is as really an interposition of his mercy as though we had been raised up from the dead.
13. We should, in like manner, regard a restoration of our friends from dangerous sickness, or peril of any kind, as a species of resurrection from the dead. When a parent, a husband, a wife or a child has been dangerously ill, Or exposed to some imminent danger, and has been recovered, we cannot but feel that the recovery is entirely owing to the interposition of God. With infinite ease He could have consigned them to the grave; and had He not mercifully interposed, they would have died. As they were originally his gift to us, so we should regard each interposition of that kind as new gift, and receive the recovered and restored friend as a fresh gift from His hand,
14. We should feel that lives thus preserved and thus recovered from danger, belong to God. He has preserved them. In the most absolute sense they belong to Him, and to Him they should be consecrated. So Paul felt; and his whole life shows how entirely he regarded himself as bound to devote a life often preserved in the midst of peril, to the service of his kind Benefactor. There is no claim more absolute than that which God has on those whom He has preserved from dangerous situations, or whom He has raised up from the borders of the grave. All the strength which He has imparted, all the talent, learning, skill, which He has thus preserved, should be regarded in the most absolute sense as His, and should be honestly and entirely consecrated to Him. But for Him we should have died; and He has a right to our services and obedience which is entire, and which should be felt to be perpetual. And it may be added, that the right is not less clear and strong to the service of those whom He keeps without their being exposed to such peril, or raised up from such beds of sickness. Only a very few of the interventions of God on our behalf are seen by us. A small part of the perils to which we may be really exposed are seen. And it is no less owing to His preserving care that we are kept in health, and strength, and in the enjoyment of reason, than it is that we are raised up from dangerous sickness. Man is as much bound to devote himself to God for preserving him from sickness and danger as He is for raising him up when he has been sick, and defending him in danger.
15. We have here an instance of the principle on which Paul acted, Co2 1:12. In his aims, and in the manner of accomplishing his aims, He was guided only by the principles of simplicity and sincerity, and by the grace of God. He had no sinister and worldly purpose; he had no crooked and subtle policy by which to accomplish his purposes. He sought simply the glory of God and the salvation of man; and he sought this in a manner plain, direct, honest, and straightforward. He admitted none of the principles of worldly policy which have been so often acted on since in the church; he knew nothing of "pious frauds," which have so often disgraced the professed friends of the Redeemer; he admitted no form of deception and delusion, even for the promotion of objects which were great, and good, and desirable. He knew that all that ought to be done could be accomplished by straightforward and simple-hearted purposes; and that a cause which depended on the carnal and crooked policy of the world was a bad cause; and that such policy would ultimately ruin the best of causes. How happy would it have been if these views had always pRev_ailed in the church!
16. We see the value of a good conscience, Co2 1:12. Paul had the testimony of an enlightened conscience to the correctness and uprightness of his course of life everywhere. He felt assured that his aims had been right; and that he had endeavored in all simplicity and sincerity to pursue a course of life which such a conscience would approve. Such a testimony, such an approving conscience is of inestimable value. It is worth more than gold, and crowns, and all that the earth can give. When like Paul we are exposed to peril, or trial, or calamity, it matters little, if we have an approving conscience. When like him we are persecuted, it matters little if we have the testimony of our own minds that we have pursued an upright and an honest course of life. When like him we look death in the face, and feel that we "have the sentence of death in ourselves," of what inestimable value then will be an approving conscience! How unspeakable the consolation if we can look back then on a life spent in conscious integrity; a life spent in endeavoring to promote the glory of God and the salvation of the world!
17. Every Christian should feel himself sacredly bound to maintain a character of veracity, Co2 1:19-20. Christ was always true to his word; and all that God has promised shall be certainly fulfilled. And as a Christian is a professed follower of him who was "the Amen and the true Witness," he should feel himself bound by the most sacred obligations to adhere to all his promises, and to fulfill all His word. No man can do any good who is not a man of truth; and in no way can Christians more dishonor their profession, and injure the cause of the Redeemer, than by a lack of character for unimpeachable veracity. If they make promises which are never fulfilled; if they state that as true which is not true; if they overload their narratives with circumstances which had no existence; if they deceive, and defraud others; and if they are so loose in their statements that no one believes them, it is impossible for them to do good in their Christian profession. Every Christian should have - as he easily may have - such a character for veracity that every person shall put implicit confidence in all His promises and statements; so implicit that they shall deem his word as good as an oath; and His promise as certain as though it were secured by notes and bonds in the most solemn manner. The word of a Christian should need no strengthening by oaths and bonds; it should be such that it could really not be strengthened by anything that notes and bonds could add to it.
18. All Christians should regard themselves as consecrated to God, Co2 1:21. They have been anointed, or set apart to his service. They should feel that they are as really set apart to His service as the ancient prophets, priests, and kings were to their appropriate offices by the ceremony of anointing. They belong to God, and are under every sacred and solemn obligation to live to Him, and Him alone.
19. It is an inestimable privilege to be a Christian, Co2 1:21-22. It is regarded as a privilege to be an heir to an estate, and to have an assurance that it will be ours. But the Christian has an "earnest," a pledge that heaven is his. He is anointed by God; he is sealed for heaven. Heaven is his home; and God is giving to him daily evidence in his own experience that he will soon be admitted to its pure and blissful abodes.
20. The joys of the Christian on earth are of the same nature as the joys of heaven. These comforts are an "earnest' of the future inheritance; a part of that which the Christian is to enjoy foRev_er. His joys on earth are "heaven begun;" and all that is needful to constitute heaven is that these joys should he expanded and perpetuated. There will be no other heaven than that which would be constituted by the expanded joys of a Christian.
21. No one is a Christian, no one is suited for heaven, who has not such principles and joys as being fully expanded and developed would constitute heaven. The joys of heaven are not to be created for us as some new thing; they are not to be such as we have had no foretaste, no conception of; but they are to be such as will be produced of necessity by removing imperfection from the joys and feelings of the believer, and carrying them out without alloy, and without interruption, and without end. The man, therefore, who has such a character, that if fairly developed would not constitute the joys of heaven, is not a Christian. He has no evidence that he has been born again; and all his joys are fancied and delusive.
22. Christians should be careful not to grieve the Holy Spirit; compare Eph 4:30. It is by that Spirit that they are "anointed" and "sealed," and it is by his influences that they have the "earnest" of their future inheritance. All good influences on their minds proceed from that Spirit; and it should be their high and constant aim not to grieve him. By no course of conduct, by no conversation, by no impure thought, should they drive that Spirit from their minds. All their peace and joy is dependent on their cherishing his sacred influences; and by all the means in their power they should strive to secure his constant agency on their souls.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: I call: Co2 1:18, Co2 11:11, Co2 11:31; Rom 1:9, Rom 9:1; Gal 1:20; Phi 1:8; Th1 2:5
that: 2Cor. 2:1-3:18, Co2 10:2, Co2 10:6-11, Co2 12:20, Co2 13:2, Co2 13:10; Co1 4:21, Co1 5:5; Ti1 1:20

1:24: that: Mat 23:8-10, Mat 24:49; Co1 3:5; Ti2 2:24-26; Pe1 5:3
are: Co2 2:1-3; Rom 1:12; Phi 1:25, Phi 1:26
for: Co2 5:7; Rom 5:2, Rom 11:20; Co1 15:1; Eph 6:14-16; Pe1 5:8, Pe1 5:9

Geneva 1599
(14) Moreover I call God for a record upon my (z) soul, that to spare you I came not as yet unto Corinth.
(14) Now coming to the matter, he swears that he did not lightly alter his purpose of coming to them, but rather that he did not come to them for this reason, that he, being present, might not be forced to deal more sharply with them than he would like.
(z) Against myself, and to the danger of my own life.
John Gill
Moreover, I call God for a record upon my soul,.... The apostle having asserted his stability, both as a minister and a Christian, which, with others, he had from God, appeals to him in the most solemn manner, in full form of an oath, for the truth of what he was about to say; and is all one as if he had said, I swear by the living God, the searcher of all hearts; I call upon him to attest what I say, and bear witness to my soul, that it is true,
that to spare you, I came not as yet unto Corinth; however fickle, unstable, and inconstant, it may be insinuated to you I am, or you may take me to be, I do assure you in the name and presence of God, that the true reason of my not coming to you hitherto, since I gave you reason to expect me, was, that I might not be burdensome or chargeable to you; or I have delayed coming to you, hoping for a reformation among you, that when I do come, I may not come with a rod, and severely chastise you for the many disorders among you; that I might not use sharpness according to the power God has given me, in an extraordinary way, as an apostle, to punish for offences committed. Hence we learn, that an oath is a solemn appeal to God, and may be lawfully made in cases of moment and importance, as this of the apostle's was; whose character was traduced, and with which was connected the usefulness of his ministry; and it being an affair that could not be determined in any other way, and an oath being for confirmation, and to put an end to strife, he makes one in this serious and awful manner.
John Wesley
I call God for a record upon my soul - Was not St. Paul now speaking by the Spirit? And can a more solemn oath be conceived? Who then can imagine that Christ ever designed to forbid all swearing? That to spare you I came not yet to Corinth - Lest I should be obliged to use severity. He says elegantly to Corinth, not to you, when be is intimating his power to punish.
Robert Jamieson, A. R. Fausset and David Brown
Moreover I--Greek, "But I (for my part)," in contrast to GOD who hath assured us of His promises being hereafter fulfilled certainly (2Cor 1:20-22).
call God--the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul--As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).
to spare you--in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet--Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 2Cor 10:10-11, which shows that his detractors represented him as threatening what he had not courage to perform (1Cor 4:18-19).