(1) Timothy our brother.—Literally, Timothy the brother. The word is used obviously in its wider sense as meaning a fellow-Christian. The opening words of the Epistle are nearly identical with those of 1Corinthians 1:1. Timotheus, however, takes the place of Sosthenes, having apparently left Corinth before the arrival of the First Epistle, or, possibly, not having reached it. (See Introduction.) It is natural to think of him as acting in this instance, as in others where the Apostle joins his name with his own (Philippians 1:1; Colossians 1:1), as St. Paul’s amanuensis.

With all the saints.—On the term “saints,” see Note on Acts 9:13. The term Achaia, which does not occur in the opening of 1 Cor., includes the whole of the Roman province, and was probably used to take in the disciples of Cenchreæ (Romans 16:1) as well as those of Corinth, and possibly also those of Athens.

By the will of God - Through, or agreeably to the will of God; note, 1 Corinthians 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 1 Corinthians 1:1. The name of Timothy is associated with his in the Epistles to the Philippians and Colossians. From the former Epistle to the 1 Corinthians 1 1 Corinthians 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 Acts 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, 1 Corinthians 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 2 Corinthians 1:13-16.

Unto the church of God ... - see the note, 1 Corinthians 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 Romans 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.

INTRODUCTION

The following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15, 16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 24; 6:3-13; 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 15). (4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Ac 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8, 9), whether the reference be [Paley] to the tumult at Ephesus (Ac 19:23-41), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Php 4:15, 16. So it is probably used here (2Co 7:5). Alford argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 5:1-4; 12:7-9; compare Note, see on [2299]2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 32-36). These were the "fightings without," and "fears within" (2Co 7:5, 6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 10:10, 13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18, 19, 22).

CHAPTER 1

2Co 1:1-24. 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.

1. Timothy our brother—When writing to Timothy himself, he calls him "my son" (1Ti 1:18). Writing of him, "brother," and "my beloved son" (1Co 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 2Co 2:12, 13; see on [2300]1Co 16:10, 11).

in all Achaia—comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (Ac 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 (1Th 1:8; 2Th 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 Ga 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."2Co 1:1,2 Paul saluteth the Corinthians,

2Co 1:3-7 and blesseth God for the comforts and deliverances

given him, not solely for his own sake, but for the

comfort and encouragement of others also.

2Co 1:8-11 He telleth them of a deliverance he had lately had

from a great danger in Asia, and expresseth his trust

in God's protection for the future through their prayers.

2Co 1:12-14 He calleth both his own conscience and theirs to

witness his sincerity in preaching the gospel,

2Co 1:15-22 and excuseth his not coming to them, as not

proceeding from lightness,

2Co 1:23,24 but from lenity towards them.

The will of God here doth not signify the bare permission, but the calling and precept of God; he was called to be an apostle, Rom 1:1 1Co 1:1, making him a minister and a witness, Act 26:16. His joining of Timothy with him, showeth both the great humility of the apostle, and his desire to give him a reputation in the churches, though he was a very young man. The Epistle is not directed only to the church of God which was at Corinth, (the metropolis of Peloponnesus), but also to all those Christians which lived in Achaia: by which name probably he doth not understand all Greece, (though that anciently had that name, from one Achaeus, that was king there, from whom the Grecians had the name of Achivi,) but that region of Peloponnesus which lay in a neck of land between the Aegean and Ionian Seas; which obtained that name in a more special and restrained sense.

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) See the declaration of such salutations in the former epistles.