(Vss. 1-2.) In writing his second epistle to the Corinthians, the Apostle Paul links with himself Timothy, who was well-known to them as having labored in their midst; and in addressing the assembly the Apostle includes the saints in Achaia, of which Corinth was the capital. He is thus careful to show, on the one hand, that in all that he has to say he has the full fellowship of one to whom they are well-known and, on the other hand, that he does not view them as independent of other assemblies of the Lord's people.
(Vss. 3-6). The Apostle commences his epistle with a reference to his trials. He had suffered persecution from the world, and much affliction and anguish of heart on account of the low condition that had existed among the saints at Corinth, the very people who should have been to him a source of joy (ch. 2:3-4). Nevertheless, these trials, whether coming from within or without the Christian circle, had become the occasion of his experiencing the "compassions" and "comforts" of God. So David, in his day, passed through similar experiences, for when the proud rose up against him, and violent men sought after his soul, he could say, "But Thou, O Lord, art a God full of compassion" and "Thou, LORD, has holpen me, and comforted me" (Psa. 86:14-1714O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them. 15But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth. 16O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid. 17Show me a token for good; that they which hate me may see it, and be ashamed: because thou, Lord, hast holpen me, and comforted me. (Psalm 86:14‑17)).
Paul's personal experience of the compassions and comfort of God had a threefold effect:
First, it became an occasion for praise to God, for he can say, "Blessed be the God and Father of our Lord Jesus Christ" (JND). It has been truly said that God is ever the first thought with one who is walking with God. It was so in days of old with the servant of Abraham. Having experienced the manifest guidance of God, his first act was to worship the Lord, saying, "Blessed be the LORD God... I being in the way, the LORD led me" (Gen. 24:26-2726And the man bowed down his head, and worshipped the Lord. 27And he said, Blessed be the Lord God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the Lord led me to the house of my master's brethren. (Genesis 24:26‑27)). So, again, when God intervened in mercy in the trials of Daniel, his first act was to praise God, saying, "Blessed be the name of God forever and ever: for wisdom and might are His" (Dan. 2:19-2319Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. 20Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: 21And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: 22He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. 23I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter. (Daniel 2:19‑23)).
Secondly, the Apostle's experience of the compassions and mercy of God enabled him to comfort others who were in trouble.
Thirdly, through his trials the Apostle experienced the truth of the Lord's words to His own, "The disciple is not above his Master" (Luke 6:4040The disciple is not above his master: but every one that is perfect shall be as his master. (Luke 6:40)). If the Master suffered in passing through a world of sin and sorrow, so will his disciples suffer. But if, in our little measure, we taste "the sufferings of the Christ", we shall also experience the consolations of Christ.
Thus the Apostle is able to minister consolation and comfort to these saints who were enduring like sufferings. So, when writing to the Thessalonian saints, who were suffering "persecutions and tribulations", he can commit them to God, who "hath given us everlasting consolation" to "comfort" their hearts (2 Thess. 1:4; 2:16-174So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: (2 Thessalonians 1:4)
16Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, 17Comfort your hearts, and stablish you in every good word and work. (2 Thessalonians 2:16‑17)). Later, when in prison, he can still write to the Philippian saints of "consolation in Christ" and the "comfort of love" (Phil. 2:11If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, (Philippians 2:1)).
(Vs. 7). Thus the Apostle's hope of these saints remained firm. He did not fear for them by reason of their trials. He realized that, if they had to endure sufferings, they would also enjoy consolation.
(Vss. 8-10). The Apostle then refers to the severe trials through which he had passed in Asia. The pressure that came upon him was beyond human power to meet; indeed he had despaired of life. Nevertheless, he found that no trial, no opposition, which the Christian has to meet, is beyond the sustaining power of God. The Apostle may despair of life, but he does not despair of God. If he is faced even with death and, like the Master, a violent death at the hands of wicked men, yet God is stronger than death. Thus in his great trials he had learned his own weakness and God's almighty power, in order that he should not trust in himself but in God who raiseth the dead. Thus looking back he can say, God "who delivered"; looking around he can say, God "doth deliver"; and looking on he can say, God "will yet deliver". And what Paul could say in his great trials, it is the privilege of the simplest believer to say with like trust in God.
(Vss. 11-12). Furthermore, the Apostle gladly recognizes the fellowship of the Corinthian saints with him in his trials. They had labored together in prayer for the Apostle that the gift bestowed upon him might be used for the blessing of souls and thus lead to thanksgiving to God. He could with confidence count upon their prayers, for his conscience bore witness to the purity of his motives in his service. He had served in simplicity with a single eye, and with sincerity before God. His service was not the outcome of fleshly wisdom which may often do what is right from motives of human policy. It was by the grace of God that he exercised his gift.
(Vss. 13-14). Thus, counting on their prayers and their acknowledgment of his letter, he can rejoice in them while they rejoice in him, both having in view the day of the Lord Jesus.
(Vss. 5-8). This mutual confidence leads him to explain his movements, which some might have thought were lightly changed, and thus confidence in him be weakened. He had purposed to pay them a second visit and, though he had changed his plans, it was not lightly, as if acting with the indecision of the flesh. Thus he can truly avow before God that his word to them "was not yea and nay".
(Vs. 19). This leads the thoughts of the Apostle to Christ, the perfect pattern for all Christian conduct. Paul and his fellow-laborers preached "the Son of God, Jesus Christ". With this glorious Person there is no uncertainty, no "yea and nay" — no "it may be" or "it may not be". The truth set forth in Him, and by Him, does not change. In Him all was "yea" — sure and certain.
With his heart full of Christ, the Apostle is led, in a few brief sentences, to give a beautiful presentation of Christ, the privileges of Christians, and the way God has taken in order that we may enter into our privileges.
(Vs. 20). First, he presents Christ as the Yea and Amen. In reading any epistle, it is important to see the special way in which Christ is presented. The Corinthian saints had been in a low moral condition, making a great deal of man and, correspondingly, forgetting what is due to God. To meet this state, the Apostle, in his first epistle, proclaimed to them Christ crucified and Christ risen; for the Cross sets aside the glory of man, and the resurrection maintains the glory of God (1 Cor. 1:17-23; 2:2; 15:417For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 21For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 22For the Jews require a sign, and the Greeks seek after wisdom: 23But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; (1 Corinthians 1:17‑23)
2For I determined not to know any thing among you, save Jesus Christ, and him crucified. (1 Corinthians 2:2)
4And that he was buried, and that he rose again the third day according to the scriptures: (1 Corinthians 15:4)). In this second epistle, Christ is presented first, in this verse, as the Yea and Amen, and secondly, in chapter four, as glorified, in order to lead these saints into all the fullness of Christian blessing as set forth in Him, so that occupied with Him in glory they might become changed into His image.
What, then, we may ask, is the meaning of this statement concerning Christ, that "in Him is the Yea, and in Him the Amen" (JND)? In the Old Testament there are promises made by God for the blessing of Abraham's seed, and for the blessing of the Gentiles through Israel. There was, however, one great difficulty that hindered the fulfillment of the blessing: over the whole scene there was the dark shadow of death. How, then, were the promises to be fulfilled? Abraham, to whom the promises were made, died; Isaac and Jacob died, as we read, "These all died in faith, not having received the promises" (Heb. 11:1313These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. (Hebrews 11:13)). If some great benefit is promised to a man a year hence, and he dies before the time, how can the promise be fulfilled? It is plain that great promises of God are scattered over the pages of the Old Testament, but death always stands in the way of their fulfillment. But, at last, there comes One in whom there was "no cause of death" (Acts 13:2828And though they found no cause of death in him, yet desired they Pilate that he should be slain. (Acts 13:28)), and though He goes into death, He could not be holden of death (Acts 2:2424Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. (Acts 2:24)). Thus at last there is found a Man who, in regard to the promises of God, is "the Yea" and "the Amen". As "the Yea" He is the One in whom the blessedness of every promise is set forth; and as "the Amen" He is the One through whom every promise is fulfilled.
Such, then, is the presentation of Christ in this second epistle. Moreover, the way in which Christ is presented in any epistle is in keeping with the special doctrines of the epistle. In this epistle prominence is given to the great truths of the new covenant (ch. 3) and reconciliation (ch. 5). In the affairs of men, a testament, or will, sets forth the disposition of the testator towards those receiving the benefits of the will. So in the New Covenant, or New Testament, we learn what God is in His goodness for man. Reconciliation sets forth what man is for God. Indeed, it sets forth what everything will be for God; for not only men are to be reconciled, but "all things", whether they be things in earth or things in heaven. Looking on to a scene beyond death, there rises up before our vision a vast universe of bliss, in which every person and everything will be fully in accord with God, and therefore a scene in which God can rest with perfect complacency. The way in which Christ is presented in the epistle perfectly corresponds with these great truths, for in Christ we see perfectly set forth God's disposition toward men; and in Christ we see perfectly set forth all that God would have us to be for Himself; moreover, through Christ we know that all the desires of the heart of God will be fulfilled.
Further, the Apostle touches upon the immense privileges of the Christian. If all the promises are set forth and fulfilled in Christ to the glory of God, it means that these promises are secured for believers "unto the glory of God by us". Thus, in the course of the Epistle, the Apostle presses our testimony in the world as the epistles of Christ. The glory of God implies the display of God in His nature. We can easily understand that all the glory of God is set forth in Christ, but the marvel of grace is that it is God's purpose that His glory should be displayed "by us": that those who once set forth the terrible effects of sin should be taken up to set forth the glory of God. Moreover, this setting forth of the glory of God in the saints is not simply future, but even now in this world. It is evident, when the Apostle speaks a little later (ch. 3.) of being changed from glory to glory, that he has the present in view. We know that the purpose of God will have its complete fulfillment in the church of glory, for the first mark of the Holy City, when it descends from heaven, is that it has "the glory of God". But it is also God's purpose that, as believers pass through this world, in which they had once been the servants of sin bringing forth fruits of unrighteousness, they should become the servants of God to set forth the glory of God.
(Vss. 21-22). In the verses that follow, we see the way that God works in order that His glory might be displayed in us. To this end He has established us in Christ, anointed us, sealed us, and given us the earnest of the Spirit in our hearts.
First, God establishes us in Christ. There is a work of God in the inner man to the end that Christ may dwell in the heart by faith. We recognize the need of energy in the things of God and zeal in His service, but, above all, we need the secret of energy — a heart that is attached to Christ.
Secondly, having our hearts attached to Christ, we are led into the knowledge of divine truths and divine Persons by the anointing of the Spirit. The anointing speaks of divine intelligence given by the Holy Spirit, as we know from the writings of John, where we read, "Ye have an unction (or 'anointing') from the Holy One, and ye know all things". Again we read, "The same anointing teacheth you of all things". In divine things affection comes before intelligence. This is seen in the Apostle's prayer in Ephesians 3, where he first prays that Christ may dwell in our hearts, and that we may be rooted and grounded in love. This answers to God establishing us in Christ. Then it follows in the prayer, "That ye may be able to comprehend". This comprehension is the effect of the anointing, by which it is possible for the believer to enter into the breadth, and length, and depth, and height, of all the counsels of God.
Thirdly, we are reminded in this passage that believers are sealed by God. The seal, as it has often been expressed, is the mark that God puts upon the believer as the evidence that we are His. The world cannot see the Holy Spirit, but they can see in the changed life of the believer the effect of the Spirit's indwelling. It was so in the case of the Thessalonian believers. They received the word in much tribulation and with joy of the Holy Spirit; and in result they became followers of the Lord and ensamples to all that believe, and their faith to God was spread abroad. This was the result of being sealed, and the evidence that they belonged to God.
Thus we learn that God "establishes us"; "has anointed us"; "sealed us"; and given us "the earnest of the Spirit". In being established we look back to the Cross to learn all the love of Christ; by the anointing we look upon Christ in the glory, to be made intelligent in all the divine counsels; by the sealing we become witnesses to Christ in the world around, thus setting forth that we belong to God; and by the earnest we look on to the inheritance when we shall be with Christ and like Christ.
(Vss. 23-24). In the two closing verses the Apostle explains that, if he had not visited Corinth a second time, it was in order to spare them further grief. He had no desire to take the place of one that ruled over the faith of the saints, but rather to view himself and other believers as "fellow-workmen" (JND) in the joy of the Lord's service. It is "by faith" in the Lord we stand, not faith in one another.