The apostle writes the second Epistle to the Corinthians under the
influence of the consolations of Christ-consolations experienced when the
troubles which came upon him in Asia were at their height; and renewed at
the moment when he wrote his letter, by the good news which Titus had
brought him from Corinth-consolations which (now that he is happy about
them) he imparts to the Corinthians; who, by grace, had been their source
in the last instance.
The first letter had awakened their conscience, and had re-established the
fear of God in their heart, and integrity in their walk. The sorrowing
heart of the apostle was revived by hearing this good news. The state of
the Corinthians had cast him down and a little removed from his heart the
feelings produced by the consolations with which Jesus filled it during his
trials at Ephesus. How various and complicated are the exercises of him who
serves Christ and cares for souls! The spiritual restoration of the
Corinthians, by dissipating Paul's anguish, had renewed the joy of these
consolations, which the tidings of their misconduct had interrupted. He
afterwards returns to this subject of his sufferings at Ephesus; and
develops, in a remarkable way, the power of the life by which he lived in
Christ.
He addresses all the saints of that country, as well as those in the city
of Corinth, which was its capital; and, being led by the Holy Ghost to
write according to the real sentiments which that Spirit produced in him,
he at once places himself in the midst of the consolations which flowed
into his heart, in order to acknowledge in them the God who poured them
into his tried and exercised spirit.
Nothing more touching than the work of the Spirit in the apostle's heart.
The mixture of gratitude and worship towards God, of joy in the
consolations of Christ, and of affection for those on whose account he now
rejoiced, has a beauty entirely inimitable by the mind of man. Its
simplicity and its truth do but enhance the excellence and exalted
character of this divine work in a human heart. "Blessed be God, even the
Father of our Lord Jesus Christ, the Father of mercies, and the God of all
comfort, who comforteth us in all our tribulation, that we may be able to
comfort them which are in any trouble, by the comfort wherewith we
ourselves are comforted of God. For as the sufferings of Christ abound in
us, so our consolation also aboundeth by Christ. 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." Blessing God for the
consolations which he had received, content to suffer, because his
participation in suffering encouraged the faith of the Corinthians who
suffered, by shewing them the path ordained of God for the most excellent,
he pours into their hearts the consolation of his own, as soon as comfort
comes to him from God. His first thought (and it is always so with one who
realises his dependence on God, and who abides in his presence-see Genesis
24) is to bless God, and to acknowledge Him as the source of all
consolation. The Christ, whom he has found both in the sufferings and in
the consolation, turns his heart immediately to the beloved members of His
body.
Mark at once the perversity of man's heart and the patience of God. In the
midst of sufferings for the sake of Christ, they could take part in the sin
that dishonoured His name-a sin unknown among the Gentiles. In spite of
this sin God would not deprive them of the testimony, which those
sufferings gave them, of the truth of their Christianity-sufferings which
assured the apostle that the Corinthians would enjoy the consolations of
Christ, which accompanied sufferings for His sake. It is beautiful to see
how grace lays hold of the good, in order to conclude that the evil will
surely be corrected, instead of discrediting the good because of the evil.
Paul was near Christ-the source of strength.
He continues by presenting, experimentally, the doctrine of the power of
life in Christ, [see note #1]
which had its development and its strength in death to all that is
temporal, to all that links us with the old creation, to mortal life
itself. He then touches upon almost every subject that had occupied him in
the first epistle, but with an unburdened heart, although with a firmness
that desired their good, and the glory of God, let it cost himself what
sorrow it might.
Observe here the admirable connection between the personal circumstances of
God's labourers, and the work to which they are called, and even the
circumstances of that work. The first epistle had produced that salutary
effect on the Corinthians to which the apostle, under the guidance of the
Holy Spirit, had destined it. Their conscience had been awakened, and they
had become zealous against the evil in proportion to the depth of their
fall. This is always the effect of the work of the Spirit, when the
conscience of the Christian who has fallen is really touched. The apostle's
heart can open with joy to their complete and sincere obedience. Meanwhile
he had himself passed through terrible trials, so that he had despaired of
life; and he had been able through grace to realise the power of that life
in Christ which gained the victory over death, and could pour abundantly
into the hearts of the Corinthians the consolations of that life, which
were to raise them up again. There is a God who conducts all things in the
service of His saints-the sorrow through which they pass, as all the rest.
Observe, also, that he does not need to begin by reminding the Corinthians,
as he had done in the first epistle, of their calling and their privileges
as sanctified in Christ. He breaks out in thanksgiving to the God of all
consolation. Holiness is brought forward when it is practically wanting
among the saints. If they are walking in holiness, they enjoy God, and they
speak of Him. The way in which the various parts of the work of God are
linked together, in and by means of the apostle, is seen in the expressions
that flow from his grateful heart. God comforts him in his sufferings; and
the consolation is such that it is suited to comfort others, in whatsoever
affliction it may be; for it is God Himself who is the consolation, by
pouring into the heart His love and His communion, as it is enjoyed in
Christ.
If afflicted, it was for the comfort of others by the sight of similar
afflictions in those who were honoured of God, and the consciousness of
unison in the same blessed cause, and relationship with God (the heart
being touched and brought back to these affections by this means). If
comforted, it was to comfort others with the consolations that he himself
enjoyed in affliction. And the afflictions of the Corinthians were a
testimony to him that, however great their moral weakness had been, they
had part in those consolations which he enjoyed himself, and which he knew
to be so deep, so real, which he knew to be of God, and a token of His
favour. Precious bonds of grace! And how true it is in our little measure,
that the sufferings of those who labour re-animate on the one hand love
towards them, and on the other re-assure the labourer as to the sincerity
of the objects of his christian affection, by presenting them anew to him
in the love of Christ. The affliction of the apostle had helped him in
writing to the Corinthians with the grief that was suitable to their
condition; but what faith was that which occupied itself with such energy
and such entire forgetfulness of self about the sad state of others, amid
such circumstances as then surrounded the apostle! His strength was in
Christ.
His heart expands towards the Corinthians. We see that his affections flow
freely-a thing of great value. He reckons on the interest they will take in
the account of his sufferings; he is sure that they will rejoice in what
God has given him, even as he rejoices in them as the fruit of his labours,
and that they will acknowledge what he is; and he is content to be a debtor
to their prayers with regard to the gifts displayed in himself, so that his
success in the gospel was to them as a personal interest of their own. He
could truly demand their prayers, for his course had been run in unmingled
sincerity, and especially among them. This leads him to explain to them the
motives of his movements, of which he had not spoken to them before,
referring these movements to his own plans and motives, subject to the
Lord. He is always master (under Christ) of his movements; but he can now
speak freely of that which had decided him, which the Corinthians were not
before in a state to know. He wishes to satisfy them, to explain things to
them, so as to demonstrate his perfect love for them; and, at the same
time, to maintain his entire liberty in Christ, and not make himself
responsible to them for what he did. He was their servant in affliction,
but free to be so, because he was amenable only to Christ, although he
satisfied their conscience (because he served Christ) if their conscience
was upright.
His own conscience however was clear; and he only wrote to them that which
they knew and acknowledged, and, as he trusted, would acknowledge to the
end; so that they should rejoice in him, as he in them.
