2 Corinthians Chapter 1
Introduction to 2 Corinthians
There seems to be very little fixed “system” or strict organization in this letter. Second Corinthians may possibly be an amalgamation of several of Paul’s letters written to the Corinthian church. While some scholars speculate about the composition of this epistle, what is certain is that it reflects Paul’s deep pastoral heart, his defense of apostolic authority, and his profound concern for the spiritual health of the believers at Corinth.
Paul’s Lost Letter
Some time after Paul first left Corinth, he wrote a letter to the Corinthian church, a letter which apparently did not survive. Paul refers to this earlier letter in 1 Corinthians 5:9:
“I wrote to you in my epistle not to keep company with sexually immoral people.”
This letter was misunderstood by the Corinthians, as Paul clarifies in 1 Corinthians 5:9–10:
“I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world.”
Paul mentions this previous letter to correct their misconception. Some interpreters suggest that remnants of this earlier correspondence may be preserved in 2 Corinthians 6:14–7:1, but this view remains debated. Regardless, the existence of a lost letter underscores the ongoing dialogue Paul maintained with this church.
Note on Structure: It is important to remember that the chapters of the Bible were not divided until the thirteenth century, and verses not until the sixteenth century. Paul’s writings were originally sent as continuous letters, which later were divided for easier reference.
The Occasion of 1 Corinthians
Reports of disorder and division reached Paul. The household of Chloe informed him of cliques and factions within the church:
1 Corinthians 1:11 – “For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you.”
Additionally, the Corinthians themselves wrote Paul a letter, seeking clarification on several issues. Paul acknowledges this in 1 Corinthians 7:1:
“Now concerning the things of which you wrote to me: It is good for a man not to touch a woman.”
This letter was likely delivered by Stephanas, Fortunatus, and Achaicus. Paul notes in 1 Corinthians 16:17:
“I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied.”
These men may have also provided Paul with verbal updates regarding the condition of the church. The situation was serious, involving doctrinal confusion, divisions, immorality, and abuses in worship. In response, Paul wrote what we now know as 1 Corinthians, a comprehensive letter addressing these problems with authority, clarity, and pastoral concern.
The “Painful Visit”
Despite his earlier correspondence, matters in Corinth deteriorated further. The situation became so severe that Paul interrupted his ministry in Ephesus to make a hurried visit to Corinth in an attempt to correct the problems face to face. This visit is not recorded in Acts but is implied within 2 Corinthians, where Paul refers to a “third visit,” indicating a prior second one.
2 Corinthians 12:14 – “Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children.”
2 Corinthians 13:1–2 – “This will be the third time I am coming to you. ‘By the mouth of two or three witnesses every word shall be established.’ I have told you before, and foretell as if I were present the second time, and now being absent I write to those who have sinned before, and to all the rest, that if I come again I will not spare.”
His references to coming again “in sorrow” show that this second visit was deeply painful and unpleasant:
2 Corinthians 2:1 – “But I determined this within myself, that I would not come again to you in sorrow.”
This “painful visit” did not resolve the issues and instead left Paul profoundly disturbed, both grieved and concerned for the church he loved.
The “Severe Letter”
Following the failure of his painful visit, Paul determined to write yet another letter to the Corinthians, one which was marked by severity and deep emotion. He describes the cost of writing such a letter in 2 Corinthians 2:4:
“For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you.”
Later he reflects on this same letter in 2 Corinthians 7:8:
“For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while.”
This “severe letter” was a difficult decision for Paul. It came at a time when the relationship between him and the Corinthian church was under strain. Had the letter failed to achieve its goal, it could have resulted in a permanent rupture between Paul and the congregation he had founded. While this letter is no longer extant, many scholars believe that its contents may be preserved, at least in part, in 2 Corinthians chapters 10–13, which bear a markedly more confrontational tone than the earlier chapters.
Titus as the Messenger
This severe letter was apparently carried by Titus, one of Paul’s trusted companions. Paul alludes to this in 2 Corinthians 2:4–9:
“For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you. But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him. For to this end I also wrote, that I might put you to the test, whether you are obedient in all things.”
And again in 2 Corinthians 7:8–12, Paul looks back on the effectiveness of that letter:
“For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter. Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you.”
Titus was sent with the letter and was to return by way of Macedonia and Troas, carrying news of the Corinthians’ response. However, his delay in returning filled Paul with anxiety and restlessness.
Paul’s Anxiety and Titus’ Report
In his distress over the possible effect of the severe letter, and in his impatience at Titus’ delay, Paul left Ephesus and traveled north into Macedonia. He describes this period in 2 Corinthians 7:5–7:
“For indeed, when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears. Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.”
The report Titus brought relieved Paul’s burdened heart. The Corinthians had indeed responded to Paul’s rebuke. They punished the ringleader of the opposition and showed true repentance. This led Paul to exclaim in 2 Corinthians 7:13:
“Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all.”
Thus, the severe letter, though difficult, accomplished its purpose. It produced godly sorrow and repentance, which restored fellowship between Paul and the church.
The Four Letters and Three Visits
When considering Paul’s full interaction with the Corinthians, the following timeline emerges:
Four Letters
The “Previous Letter” – now lost (referred to in 1 Corinthians 5:9).
First Corinthians – written in response to reports and a letter from the church.
The “Severe Letter” – lost, but possibly preserved in 2 Corinthians 10–13.
Second Corinthians – written after Titus’ encouraging report.
Three Visits
A. The founding visit when the church was planted (Acts 18:1–11).
B. The “Painful Visit” (alluded to in 2 Corinthians 2:1).
C. The third visit (anticipated in 2 Corinthians 13:1–2).
Style and Content: A Summary
First Corinthians stands out among Paul’s letters for the wide range of practical issues it addresses: divisions, immorality, marriage, spiritual gifts, worship, and the resurrection.
Second Corinthians is unique for its highly personal tone. It offers a window into the heart of Paul the pastor. Here we see his anguish, his affection, his defense of apostolic authority, and his joy at reconciliation. It is one of the most intimate portrayals of Paul’s pastoral heart in the New Testament.
The Corinthian Correspondence
The Corinthian correspondence draws us into a world remarkably similar to our own. Paul, serving as a burdened and anxious pastor, wrote to young believers who were attempting to live out their Christian faith in the midst of a highly pagan and immoral environment. Corinth was a city renowned for its wealth, worldliness, and rampant idolatry. The struggles of the Corinthian Christians mirror the challenges modern believers face in societies that are likewise hostile to biblical truth.
Both letters reveal the degree to which Paul personally identified with his churches. He shared in their weaknesses, felt the sting of their sins, and rejoiced in their victories. He was not a detached theologian, but a shepherd whose own spiritual and emotional life was deeply intertwined with those he served.
First Corinthians emphasizes correction and instruction, confronting divisions, immorality, abuses in worship, and misunderstandings of doctrine.
Second Corinthians reveals the discipline, maturity, and eventual reconciliation of a church that had received correction. It gives us perhaps the most intimate glimpse of Paul’s pastoral heart, showing his anguish, his joy, his vindication, and his testimony of God’s sustaining grace.
Nowhere else does Paul open his heart so completely as in this letter. Here he relates God’s dealings with him in his inner life, including both despair and comfort. By revealing the personal price he has paid, his ministry is vindicated before the Corinthians, and his authority as an apostle of Christ is reaffirmed.
Mixed Reception of Paul’s First Letter
News had reached Paul from Titus regarding the Corinthians’ reaction to his earlier letter. Titus’ report is recorded in 2 Corinthians 7:7:
“…and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.”
The report was mixed. A majority of the believers had genuinely repented of their sins. They accepted Paul’s correction and restored their fellowship with him. However, a minority continued in rebellion, challenging Paul’s authority, questioning his motives, and even attacking the legitimacy of his ministry. These tensions shaped the content and tone of Second Corinthians.
Structure of Second Corinthians
Chapters 1–2: The letter begins with reference to the painful experience of rejection during Paul’s previous visit. Yet Paul gives thanks that reconciliation had now been achieved.
In 2 Corinthians 1:3–4, Paul opens with comfort:
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God.”In 2 Corinthians 2:1, Paul recalls his torment:
“But I determined this within myself, that I would not come again to you in sorrow.”
Chapters 3–4: These chapters provide theological reflections on the new covenant ministry. Paul contrasts the fading glory of the old covenant with the surpassing glory of the Spirit’s work in the new.
2 Corinthians 3:18 – “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.”
Chapters 5–6: Paul speaks of reconciliation, both between man and God and between believers. He describes the ministry of reconciliation in 2 Corinthians 5:18–19:
“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”2 Corinthians 6:14–7:1: Some scholars suggest this may preserve material from Paul’s earlier “lost letter,” given its abrupt shift in tone and warning against unequal yoking with unbelievers.
Chapter 7: Paul rejoices in the Corinthians’ repentance after receiving Titus’ report.
Chapters 8–9: The focus shifts to the collection for the Jerusalem church. Paul exhorts generosity as a fruit of grace.
2 Corinthians 9:7 – “So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.”
Chapters 10–13: The tone changes dramatically. These chapters are filled with warnings to the rebellious minority and defenses of Paul’s apostleship. Many scholars consider them to be remnants of the “Severe Letter.” Paul catalogs his sufferings as an apostle in 2 Corinthians 11:24–28, recounting beatings, shipwrecks, dangers, and daily concern for the churches.
Conclusion (2 Corinthians 13:14): The letter closes with the only explicitly trinitarian benediction in the New Testament epistles:
“The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.”
Summary
If Chapters 1–9 reveal Paul’s joy, relief, and thanksgiving for reconciliation, then Chapters 10–13 show us the deep wounds of his ministry—both physical and emotional. In this epistle, we see Paul not merely as a teacher of doctrine, but as a suffering shepherd, vindicated by his faithfulness and upheld by the grace of God.
The God of All Comfort
A. Paul’s Trouble in Asia
1. (2 Corinthians 1:1-2) Introduction
“Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the church of God which is at Corinth, with all the saints who are in all Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ.”
Paul begins this letter with his standard apostolic introduction, but here the wording carries particular weight. By calling himself “an apostle of Jesus Christ by the will of God,” Paul establishes that his position and authority are not self-appointed or man-made, but sovereignly ordained. The Corinthians had often questioned his authority, viewing him with suspicion and comparing him unfavorably to other teachers. Yet Paul insists that his apostleship is not dependent upon human approval, nor is it diminished by their rejection. His authority flows directly from the will of God. As he wrote elsewhere, “But when it pleased God, who separated me from my mother’s womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood” (Galatians 1:15-16). Paul reminds the Corinthians that his ministry is grounded in divine election, not human decision.
Paul also includes Timothy, calling him “our brother.” This shows Paul’s humility, recognizing the partnership of fellow laborers in Christ. Timothy was a trusted co-worker who had shared in Paul’s sufferings and labors. By naming Timothy, Paul reminds the church that his ministry is not isolated but part of a wider apostolic mission under God’s direction.
He addresses the letter “to the church of God which is at Corinth, with all the saints who are in all Achaia.” This is significant because Corinth was not the only city in the province of Achaia with believers. Paul expected this letter to be circulated throughout the region, indicating that the truths contained in it are not limited to Corinth but are for the entire body of Christ. Furthermore, he calls them “saints.” Despite their many failings, divisions, and moral struggles, Paul recognizes them as sanctified, set apart by God through their faith in Christ. This teaches us an important theological principle: sainthood is not based on perfection in practice but on position in Christ. As Paul wrote to the Romans, “To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7). Every believer, no matter how weak, is set apart as holy because of Christ’s righteousness imputed to them.
Paul’s greeting, “Grace to you and peace,” is consistent in all thirteen of his letters, but it is never a mere formality. Grace (charis) speaks of God’s unmerited favor, His kindness and blessing given to those who deserve judgment. Peace (shalom) is the wholeness and reconciliation with God that results from grace. These blessings are not generic well-wishes but flow directly “from God our Father and the Lord Jesus Christ.” This double source emphasizes the unity of the Father and the Son in dispensing divine blessings. The Father is the origin, and the Son is the mediator, as Paul writes elsewhere: “For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time” (1 Timothy 2:5-6).
Finally, the phrase “God our Father” reminds us of the believer’s adoption into the family of God. We are not sons of God by nature, for only Christ is the eternal Son. Instead, we become sons by adoption, by redemption, and by the Spirit’s work of regeneration. “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13). Through Christ we are reconciled, redeemed, and made heirs of God. This greeting therefore establishes both Paul’s authority and the believer’s identity in Christ, setting the tone for the letter that follows.
The God of All Comfort
2. (2 Corinthians 1:3-4) Praise to the God of all comfort
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God.”
Paul begins this section with a doxology, blessing God for His merciful nature and His abundant comfort. He refers to God as “the Father of mercies” and “the God of all comfort.” These titles not only reveal God’s character but also express the way He relates to His children. Mercy is not an occasional act of God but an essential attribute. As Moses declared, “And the Lord passed before him and proclaimed, ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth’” (Exodus 34:6). Paul recognizes this same covenant-keeping God who has shown him mercy throughout his ministry.
The phrase “God of all comfort” emphasizes that every true comfort ultimately finds its source in Him. The Greek word Paul uses here is paraklesis, which carries a meaning deeper than mere consolation. It denotes strengthening, encouragement, and the imparting of courage. The Latin root fortis (meaning “brave” or “strong”) reflects this concept: God’s comfort does not simply soothe the believer’s wounds but equips him to endure and to stand firm. Thus, divine comfort is not a weak sentiment, but a fortifying power that enables perseverance.
Charles Spurgeon observed: “Here was a man, who never knew but what he might be dead the next day, for his enemies were many, and cruel, and mighty; and yet he spent a great part of his time in praising and blessing God.” Indeed, Paul’s ability to bless God even in the face of constant peril demonstrates the transformative reality of this comfort. It is not theoretical; it is experiential.
Paul’s description also has Trinitarian depth. The Father is called the “God of all comfort,” yet Scripture elsewhere identifies both the Son and the Spirit with the same role. The Lord Jesus Christ is our Advocate (1 John 2:1) and our merciful High Priest who “in that He Himself has suffered, being tempted, He is able to aid those who are tempted” (Hebrews 2:18). Simeon also recognized Jesus as the Consolation of Israel (Luke 2:25). The Holy Spirit, in turn, is explicitly named the Comforter or Helper (Parakletos) in John 14:16, 26; 15:26; and 16:7. Thus, all three Persons of the Godhead minister divine comfort to believers, making comfort an expression of the fullness of God Himself.
Paul also highlights the divine purpose behind this comfort: “that we may be able to comfort those who are in any trouble.” God does not pour out His mercies so that they may terminate on us alone. Every blessing is meant to be shared, every comfort a resource for ministry to others. Spiritual comfort is designed to flow through us, not merely to us. As the Apostle wrote to the Philippians, “Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:4).
Yet pride often hinders this divine exchange. Some believers refuse to reveal their struggles, thereby shutting themselves off from the very channels of God’s comfort. God frequently ministers through His people, but if we refuse transparency, we rob ourselves of His provision.
Adam Clarke rightly noted: “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 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!” This underlines the truth that ministry without experiential knowledge lacks depth and power. A pastor who has not suffered cannot truly enter into the sufferings of his people.
Trapp adds a vivid example: “Mr. Knox, a little before his death, rose out of his bed; and being asked wherefore, being so sick, he would offer to rise? He answered, that he had had sweet meditations of the resurrection of Jesus Christ that night, and now he would go into the pulpit, and impart to others the comforts that he felt in his soul.” Genuine comfort compels us to share it, even at the edge of death, so that others may also be strengthened in Christ.
3. (2 Corinthians 1:5-7) Paul’s Personal Suffering and Consolation
“For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.”
Paul here provides a profound theological reflection on Christian suffering. He frames his afflictions not as isolated misfortunes but as the “sufferings of Christ”. This phrase does not mean that Christ’s atoning sufferings are incomplete, for His sacrifice on the cross was fully sufficient once for all (Hebrews 10:10-14). Rather, Paul means that as he carries out his apostolic mission, he shares in the afflictions that Christ’s servants endure for His sake in a hostile world. As Jesus Himself declared, “If the world hates you, you know that it hated Me before it hated you” (John 15:18).
Paul’s catalog of sufferings in 2 Corinthians 11:23-28 illustrates this vividly: “in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness.” Such sufferings were not random but part of his participation in the life of Christ, who was Himself despised and rejected by men (Isaiah 53:3).
Yet alongside these abounding sufferings came abounding consolation. Paul insists, “so our consolation also abounds through Christ.” Jesus was not distant from Paul’s trials but was present, sustaining and strengthening him. As Richard Trapp observed, “As the hotter the day, the greater the dew at night; so the hotter the time of trouble, the greater the dews of refreshing from God.” This means that the intensity of suffering often magnifies the sweetness of divine consolation.
Importantly, this consolation is not to be confused with the mere relief of changed circumstances. God often consoles His people in the midst of tribulation, not by removing the trial but by granting His presence within it. Jesus promised His disciples, “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world” (John 16:33). Because Christ overcame, His followers may draw upon His strength. Moreover, Hebrews 2:18 reminds us: “For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” Christ’s own sufferings uniquely qualify Him to comfort His afflicted people.
Paul adds that his afflictions were not purposeless: “If we are afflicted, it is for your consolation and salvation.” His hardships became a means by which God ministered grace to the Corinthians. As Paul was driven closer to God through suffering, he became a more effective vessel for conveying divine comfort and truth. His endurance served as both an example and a channel of blessing for others. Thus, suffering had a redemptive purpose, not only in Paul’s sanctification but also in the edification of the church.
This truth carries a sobering implication. When believers pray, “Lord, use me for Your glory,” they must recognize that God may employ suffering as the tool to refine them and make them effective instruments of His comfort. As Paul wrote elsewhere, “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death” (Philippians 3:10). To share in Christ’s ministry is to share in His sufferings, and through those sufferings to become channels of consolation and salvation for others.
Paul concludes with confidence: “And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.” He assures the Corinthians that just as they share in the hardships of Christian discipleship, they will also share in its comforts. This steadfast hope flows not from human optimism but from the certainty of God’s faithfulness. The same Lord who ordains the suffering also guarantees the consolation.
The God of All Comfort
Continuation of Paul’s Personal Suffering and Consolation (2 Corinthians 1:5-7)
“For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.”
Paul makes an important theological point when he writes that the consolation and salvation given to the Corinthians was “effective for enduring the same sufferings which we also suffer.” This means that the comfort Paul received was not merely for his own benefit, but it strengthened others to endure their own trials. The consolation was “at work” in them, producing steadfastness under pressure.
Significantly, Paul writes of “the same sufferings.” It is unlikely that the Corinthian believers endured the identical catalog of trials Paul describes in 2 Corinthians 11:23-28—beatings, imprisonments, stonings, and shipwrecks. Yet Paul can say they share in the same sufferings because he views suffering not in terms of identical circumstances but in terms of participation in the fellowship of Christ’s sufferings. As Peter explains, “Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy” (1 Peter 4:12-13). Every believer, regardless of the exact form of trial, shares in this same spiritual reality.
There is also pastoral wisdom in recognizing that Christians should not compete in suffering or attempt to measure their trials against others. Comparing hardships can breed either pride or discouragement. At the same time, Paul reminds us that occasionally it is useful to compare our own struggles with those of others to gain perspective. When set alongside Paul’s immense burdens, our trials often appear far lighter.
The Greek term Paul uses for “suffering” is thlipsis, which literally means “pressure.” It conveys the sense of being pressed down by external force. In English history, criminals were sometimes tortured with heavy weights until they were “pressed to death.” This illustrates how suffering in the biblical sense is not limited to persecution but includes all forms of affliction and inward pressure that test the believer’s faith.
When Paul says this comfort is “effective for enduring,” he uses the Greek word hupomonē. This term does not mean passive resignation but active perseverance. It is the spirit of the long-distance runner who presses forward toward the goal, not the spirit of one who simply endures pain without purpose. The Christian is not called to stoic acceptance but to triumphant endurance through faith. As James exhorts, “My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing” (James 1:2-4).
Paul then declares, “Or if we are comforted, it is for your consolation and salvation.” This underscores that his ministry was others-centered, following the example of Christ Himself. Whether Paul suffered or was comforted, it was for the edification of the Corinthians. Calvin notes, “We are not brought to real submission until we have been laid low by the crushing hand of God.” Paul had been brought low, but through that breaking he became a vessel through whom God’s grace could flow to others.
Finally, Paul reassures the Corinthians: “We know that as you are partakers of the sufferings, so also you will partake of the consolation.” This truth is echoed throughout the New Testament: “We must through many tribulations enter the kingdom of God” (Acts 14:22). “That no one should be shaken by these afflictions; for you yourselves know that we are appointed to this” (1 Thessalonians 3:3). “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake” (Philippians 1:29). “And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance” (Romans 5:3). Suffering is not optional in the Christian life, but neither is consolation. God promises His sustaining comfort to every believer who shares in Christ’s sufferings.
The God of All Comfort
4. (2 Corinthians 1:8-11) Paul’s Desperate Trouble
“For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many.”
Paul shifts from a general description of God’s comfort to a personal testimony of one of the darkest moments of his ministry. He recalls his “trouble which came to us in Asia,” which pressed him to the point of despair. Although the exact nature of this affliction is uncertain, the intensity of Paul’s language leaves no doubt as to its severity.
Scholars and commentators suggest several possibilities. Some point to his fight with “wild beasts” in Ephesus (1 Corinthians 15:32), while others see it in the beating with thirty-nine stripes (2 Corinthians 11:24). Another possibility is the riot at Ephesus (Acts 19:23-41), or the wider persecutions he suffered in that city (Acts 20:19). Some suggest it may have been a recurring physical illness, which Paul often describes in metaphorical terms of life and death. The truth may never be known, but what matters is Paul’s confession: the affliction left him “burdened beyond measure, above strength, so that we despaired even of life.”
This statement shows us that Paul, though an apostle, was not immune to despair. He felt the “sentence of death” within himself—not imposed by a court of law, but a deep inward conviction that his end was near. Such honesty strips away any notion that faith exempts one from deep struggle. Even the greatest of God’s servants are pressed to their limits.
Yet Paul understood the divine purpose: “that we should not trust in ourselves but in God who raises the dead.” His trial was designed to sever every strand of self-reliance. Faith must rest not in human strength but in the God who has resurrection power. As he later writes, “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death” (Philippians 3:10). For Paul, the resurrection was not only a future hope but a present reality. The God who raises the dead is also the God who sustains the living through their daily crosses.
Paul expresses confidence in God’s ongoing deliverance: “who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us.” Notice the three tenses: past, present, and future. God had already delivered Paul, God was still delivering him, and Paul trusted that God would continue to deliver him. This layered perspective on God’s providence reminds believers that His faithfulness is not confined to one moment but spans all of life.
But Paul does not attribute deliverance to God alone in isolation. He recognizes the power of the church’s intercession: “you also helping together in prayer for us.” Even an apostle, with his extraordinary calling and experiences, depended on the prayers of the saints. Adam Clarke observed, “Even an apostle felt the prayers of the Church 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!” This statement reveals that prayer is not mere formality but real spiritual labor that brings tangible blessings.
Paul concludes with thanksgiving: “that thanks may be given by many persons on our behalf for the gift granted to us through many.” The word translated “persons” is literally “faces,” suggesting the image of believers lifting their faces heavenward in prayer. In the ancient world, the posture of prayer was often one of uplifted eyes and outstretched arms. Paul envisions the church united in visible intercession, their prayers becoming the means by which deliverance comes, and their thanksgiving multiplying the glory given to God.
B. Paul Defends His Ministry
1. (2 Corinthians 1:12-14) Paul’s Boast: His Integrity and Simplicity in Ministry Toward the Corinthian Christians
“For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you. For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.”
Paul begins his defense with an appeal to the testimony of his conscience. This is significant, for conscience is the inner witness that either accuses or excuses (Romans 2:15). While conscience is not an infallible guide, when informed by God’s Word and ruled by the Spirit, it serves as a vital confirmation of integrity. Paul could stand before God and man with the confidence that he had lived and ministered with sincerity. This statement is made in response to accusations of fickleness and unreliability, for some in Corinth viewed his changed travel plans (cf. 1 Corinthians 16:5) as evidence of duplicity. Yet Paul affirms he acted in good faith, with no hidden agenda.
He insists that he conducted himself “in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God.” The word for “simplicity” (haplotes) carries the idea of singleness of purpose, a heart free from ulterior motives. “Godly sincerity” points to transparency before God, where actions are done openly without deceit. This stands in contrast to “fleshly wisdom”—worldly cunning, manipulation, and self-promotion, which were common traits among the philosophers and traveling rhetoricians who influenced Corinth. The Corinthians, being immersed in a culture that prized rhetoric and personal advancement, assumed that Paul operated with the same calculating methods. By emphasizing sincerity and grace, Paul reminds them that his ministry was fundamentally different.
This problem was compounded by the Corinthians’ cynicism. They had grown suspicious, assuming that everyone pursued selfish gain. Such skepticism made them distrustful of Paul’s motives. But Paul appeals not to clever reasoning but to character shaped by the grace of God. He points them to his record of simplicity and sincerity as proof that his ministry was not born of manipulation but of divine empowerment.
Paul then assures them: “For we are not writing any other things to you than what you read or understand.” His words were straightforward, not layered with hidden meanings. Unlike false teachers who trafficked in obscurity, Paul’s letters were clear, transparent, and consistent with his actions. He wanted them to know they could take his words at face value. This stands against the suspicion of a cynical heart that always assumes duplicity: “You say this, but you really mean that.”
William Barclay aptly notes, “In Paul’s life there were no hidden actions, no hidden motives and no hidden meanings.” This sets a pattern for Christian ministry. Leaders must resist the temptation to adopt worldly strategies of concealment and manipulation. Instead, they must live in such integrity that their words and deeds harmonize, with nothing to hide.
Finally, Paul points to a mutual joy that he hopes will be fully realized: “Now I trust you will understand, even to the end (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.” Here Paul looks forward eschatologically to the “day of the Lord Jesus,” when all accounts will be revealed, and the fruit of faithful ministry will be fully displayed. He expects that the Corinthians will one day recognize that they are his boast, even as he is theirs. In other words, Paul and the Corinthians share a mutual glorying in one another as fellow participants in Christ’s work, which will be brought to completion at the return of Christ (Philippians 1:6, 1 Thessalonians 2:19-20).
2. (2 Corinthians 1:15-17) Paul Considers the Accusation That He Is Unreliable and Cannot Be Trusted
“And in this confidence I intended to come to you before, that you might have a second benefit—to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No?”
Paul now addresses the accusation that he was fickle, a man whose word could not be trusted. The Corinthians charged him with unreliability because he had altered his travel plans. Originally, Paul intended to come to Corinth twice: once on his way to Macedonia and again on his return journey, so that the church might have what he calls a “second benefit.” This was not merely a social visit; Paul sought to strengthen them spiritually and establish them in the faith. His desire was pastoral and fatherly, aimed at building them up, not manipulating them.
In 1 Corinthians 16:5-7, Paul had written: “Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits.” This shows that Paul had openly shared his travel intentions, but he had also submitted them to the will of God.
Events, however, unfolded differently. Paul did visit them once before going to Macedonia, but this visit was painful and confrontational (2 Corinthians 2:1). During this time, someone from the “anti-Paul” faction publicly insulted him (2 Corinthians 2:5-10; 7:12). Rather than risk further strife on a second visit, Paul wisely chose not to return in person but to send a letter, likely the so-called “severe letter” carried by Titus (2 Corinthians 2:3-9). Titus also collected the offering for the saints in Judea (2 Corinthians 8:6, 16-17). Later, Titus rejoined Paul in Macedonia, reporting both the Corinthians’ sorrow over their sin and their partial restoration of loyalty to Paul (2 Corinthians 7:5-7). From Macedonia, Paul then wrote 2 Corinthians, probably in the fall of A.D. 56, addressing their lingering concerns and misunderstandings.
Paul also reminds them of the custom of being “helped by you on my way.” In the ancient world, when a traveler of stature arrived, friends would escort him into the city, and when he departed, they would walk with him some distance on his journey. This was both an honor and a tangible act of support. Paul expected such hospitality as an expression of Christian fellowship, not as a demand for personal privilege.
The accusation against Paul, however, was that his change of plans proved he was a man of “Yes and No,” someone whose words carried no weight. His critics charged him with inconsistency, as if he spoke out of both sides of his mouth. But Paul denies this: “Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No?” His rhetorical question exposes the unfairness of their charge. Paul was not operating from fleshly wisdom or selfish convenience. His decisions were prayerful and pastoral, not driven by personal advantage.
It was fair enough for the Corinthians to feel disappointment that Paul had not come when expected. But it was unfair for them to impute bad motives, as though he were manipulating them or speaking deceitfully. They needed to see God’s providence in the circumstances, as well as Paul’s sincere heart.
3. (2 Corinthians 1:18) Paul Denies the Accusation Made Against Him
“But as God is faithful, our word to you was not Yes and No.”
Paul grounds his defense in the very character of God. Just as God is faithful, Paul insists that his word to the Corinthians was faithful. His integrity was not to be measured by shifting circumstances but by the God whose truth never wavers. In appealing to God’s faithfulness, Paul elevates the discussion: questioning his reliability was, in effect, questioning whether the apostolic word—rooted in the faithfulness of God—could be trusted.
As Poole comments: “As God is true to His promises, so He hath taught me to be true to mine.” Paul declares that his communication was not duplicitous; he did not say “Yes” while meaning “No,” nor “No” while meaning “Yes.” His words reflected sincerity, shaped by the same God who is unchangingly faithful.
4. (2 Corinthians 1:19-22) Paul Knew Their Accusations Were Wrong Based on Spiritual Reasons
“For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes. For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee.”
Paul reminds the Corinthians of the very gospel he preached. The message they received from him, Silvanus, and Timothy was centered on “the Son of God, Jesus Christ.” The Christ Paul preached was not ambiguous or contradictory, not “Yes and No,” but the very embodiment of truth. To question Paul’s reliability was inconsistent with the Christ he faithfully proclaimed.
This highlights a key principle: the message affects the messenger. Paul’s proclamation of the unfailing Christ transformed him into a man whose life was marked by consistency. The Corinthians should have recognized that the apostle of such a faithful Savior could not so easily be dismissed as untrustworthy.
Paul then declares one of the most profound statements in Scripture: “For all the promises of God in Him are Yes, and in Him Amen.” This means that every divine promise finds its fulfillment in Christ. God the Father never says “No” to God the Son. Instead, the Son is the affirmation of every covenant blessing, the “Yes” of heaven to fallen humanity. The church responds with “Amen,” affirming the certainty of God’s promises in Christ. Spurgeon observed: “We might never have had this precious verse if Paul had not been so ill-treated by these men of Corinth. They did him great wrong, and caused him much sorrow of heart… yet you see how the evil was overruled by God for good, and through their unsavoury gossip and slander this sweet sentence was pressed out of Paul.” Even slander was turned by God into an opportunity for one of the most glorious affirmations of Christ’s sufficiency.
Paul then points to the divine source of his authority and theirs: “Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee.” Here, Paul describes three essential works of the Holy Spirit:
Anointing: The Spirit has set believers apart and empowered them for service. John affirms this truth in 1 John 2:20: “But you have an anointing from the Holy One, and you know all things.” Likewise in 1 John 2:27: “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.” This anointing is not reserved for a spiritual elite but belongs to every believer, placing them in continuity with the prophets, priests, and kings of old who were set apart by anointing.
Sealing: In the ancient world, a seal signified ownership and protection. Documents or goods sealed bore the insignia of the one who owned them and could not be tampered with. In the same way, the Spirit is God’s seal upon believers, marking them as His possession and guaranteeing their security. Paul elaborates in Ephesians 1:13: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.”
Guarantee: The Spirit is also the believer’s down payment, a pledge of the future inheritance. The Greek term arrabōn refers to a first installment that guarantees full payment. Thus, the Spirit in the believer’s heart assures them that God’s redemption will be fully consummated. Paul uses the same term in Ephesians 1:14: “who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Just as a purchaser who has already invested a down payment will not abandon the final payment, so God will not abandon His people. He has invested the Spirit within them as the guarantee of eternal glory.
This rich Trinitarian passage reveals how Paul grounds his defense. His ministry is not sustained by human cleverness or duplicity, but by the God who is faithful, the Christ who fulfills every promise, and the Spirit who secures the believer’s inheritance.
5. (2 Corinthians 1:23-24) Paul Knew Their Accusations Were Wrong Based on His Own Personal Reasons
“Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand.”
Paul closes this section of defense with a solemn declaration. He appeals to God Himself as the witness of his motives: “I call God as witness against my soul.” This is the language of an oath, indicating the seriousness of the matter. While Jesus taught in Matthew 5:33-37 that His followers should live with such integrity that their “Yes” means “Yes” and their “No” means “No,” this does not prohibit all oaths. Rather, it prohibits careless, manipulative, or unnecessary swearing. Even God at times swore an oath to confirm His promises, as Hebrews 6:13 records: “For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself.” Paul’s invocation of God as witness shows the gravity of the situation: he is willing to place his very soul under God’s judgment if he is lying.
He explains the true reason for his altered travel plans: “that to spare you I came no more to Corinth.” The Corinthians had assumed that Paul avoided them out of fear, weakness, or lack of integrity. Instead, Paul reveals that his restraint was pastoral. His earlier visit had been a painful one, marked by confrontation (2 Corinthians 2:1), and a second visit in such a spirit would have caused further grief rather than restoration. Paul’s decision was therefore not selfish but loving. His absence was an act of mercy, sparing them additional sorrow until the time was right for reconciliation.
Paul then clarifies his apostolic role: “Not that we have dominion over your faith, but are fellow workers for your joy.” Though Paul was an apostle with divine authority, he refused to exercise that authority in a domineering manner. Faith belongs to God alone, and only God has dominion over the conscience of man. As has been rightly observed, God has reserved three prerogatives exclusively to Himself:
To make something out of nothing.
To know future events.
To rule over the consciences of men.
Any minister who attempts to rule the consciences of others usurps God’s place. Clarke rightly comments: “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.” Paul demonstrates here the true humility of a servant-leader: though he was an apostle of Christ, he did not lord it over the faith of the Corinthians.
Instead, Paul describes his role in beautiful terms: “fellow workers for your joy.” The true aim of Christian ministry is not domination but cooperation, not control but encouragement. Pastors and spiritual leaders are to labor alongside their people, helping them to discover joy in Christ. Paul models this servant-hearted leadership. As he will later write in 2 Corinthians 4:5: “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake.”
Finally, Paul reminds them: “for by faith you stand.” Their stability in the Christian life rests not on Paul’s presence or his apostolic authority, but on their own faith in Christ. This highlights the priesthood of all believers and their direct accountability to God. Faith—not dependence on human leaders—is the foundation upon which they must stand.