Notes on 2 Corinthians 1:8-14

2 Corinthians 1:8‑14  •  7 min. read  •  grade level: 12
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The apostle now refers to the afflicting circumstances into which God had been pleased to bring him, in order the more deeply to teach, not merely him, but the Corinthians, and indeed all saints, His ways. The process is painful, no doubt, the profit immense, to others, as well as the soul itself, and this to God's glory. How good is the God we adore!
“For we would not have you ignorant, brethren, as to1 our tribulation that came to pass2 in Asia, that we were excessively pressed beyond power, so as to despair even of our living. But we ourselves have had in ourselves the sentence of death, that we should not have our trust in ourselves, but in God that raiseth the dead, who delivered us from so great a death, and doth [or will]3 deliver, in whom we have hope that he will also yet deliver, ye also laboring together by supplication for us that from many persons4 the gift toward us may by many be matter of thanksgiving for us. For our boasting is this, the testimony of our conscience that in holiness5 and sincerity before God, not in carnal wisdom but in God's grace, we conducted ourselves in the world, and more abundantly towards you. For no other thing we write to you than what ye read, or even recognize, and I hope that ye will recognize unto the end, even as also ye recognized us in part that we are your boast, just as ye also are ours in the day of our6 Lord Jesus.” (Vers. 8-14.)
Thus does God prove Himself rich in mercy, and this, not in conferring objective favor only in Christ, but in rendering His tried ones superior to all trouble, not by exempting those He loves from suffering and sorrow, but by giving the faith that accepts all at His hands with confidence in His love. Here we see, not the Holy One of God, who suffered as He was tempted to the uttermost, sin apart, and on the cross knew not sin indeed, but what it was for God to make Him sin; here we see a man of like passions with ourselves, strengthened with might in the inner man, and the outer crushed in every way, yet out of the eater meat coming forth, and out of the strong sweetness. Nor is this all. But he had to do, as we too, with One who knows how to order the tribulation so that its fruit, in divine consolation, should come out just at the right moment for the saints that needed succor and comfort. The apostle's mouth is opened to the Corinthians; his heart, which had been repelled by their evil and hardness, has expanded. He can now speak freely of deliverance, that they too, humbled, if not humble, may hear and be glad, with him magnify the God and Father of the Lord Jesus, and exalt His name together. By the trouble that happened in proconsular Asia he had been pressed excessively beyond his power, so as to despair, as he says, even of living, but grace, as suits God always, wrought unfailingly. It was not by a providential intervention to screen the apostle from suffering, still less by a miracle which might confound the adversaries, but because he had abidingly the sentence of death in himself. This Job had not, and so his long struggle, as he writhed under his sorrows from without and within; to it, as far as could be, he was brought at the last before his deliverance and blessing came. The apostle bowed to it all along, and hence was above all that Satan could do, for he has no power beyond death, and was utterly baffled by the faith which accepted such a sentence,7 and this “in ourselves, that we should not have our trust in ourselves, but in God that raiseth the dead, who delivered us from so great a death, and doth, or will, deliver, in whom we have our hope that he will deliver.” It is the power of the resurrection brought into the present, so as not to shrink from, but to retain, the sentence of death in himself. If Abraham learned this in his last lesson of faith in Isaac (Heb. 11:17-19), the apostle declares that he had it in himself. Such was to him the power of life in Christ, not ascetically, so as to exalt self after all, but finding strength in faith, giving glory to God, the perfect and unlimited deliverer. But his unburdened heart brings them in also as laboring together by supplication on his behalf that the gift of grace towards him by many persons may be matters of thanksgiving from many on his behalf. Thus would he by grace bind together, at whatever cost to self, the hearts of saints in thanksgiving for him, once in danger of wanton and utter alienation through the levity which exposed them to Satan's wiles. How far from Christ is independence, whether personal or ecclesiastical!
Yet is there nothing good, loving, or holy without God, to whom conscience, as well as the heart, purified by faith, and free, ever refers. Therefore does the apostle next turn to the ground and proof of spiritual integrity, though he writes for their sakes rather than his own. “For our boasting is this, the testimony of our conscience that in (simplicity or rather) holiness and sincerity (literally of God, but in sense) before God, not in carnal wisdom, but in God's grace, we conducted ourselves in the world, and more abundantly toward you.” He could the more boldly ask and count on their prayers from the persuasion that he had a good conscience as to his general conversation in the world, as before God, and especially as towards themselves. (See Heb. 13) He did not seek to conciliate men to and for himself, but as bent on pleasing God, he did not doubt that a conscience cleared in them would acknowledge a conscience void of offense in himself. Activity of self blinds the person, and genders bitter thoughts, especially of the one whose course morally condemns others; if the eye be single, on the contrary, the whole body is full of light, and love flows freely. “For no other things we write to you than what ye (well know or) read, or even recognize, and I hope that ye will recognize unto the end, even as also ye recognized us in part that we are your boast, as ye also are ours in the day of the Lord Jesus.”
Now that self-judgment had begun to work in the saints at Corinth, they would not fail to see the folly of taxing him with inconstancy, whose life as a saint and servant of God had been one of unmovable firmness and unbending truth. There is much difference as to the force here of ἀναγινώσκετε. Elsewhere in the New Testament the meaning, beyond controversy; is to “read,” which very many hold to, like the Authorized translation; others, like Calvin, contend for “well know,” which is rarely, if ever, found, save in poets. It is a question between what they might gather from his presence in their midst, or from his epistle. But he writes with the calm confidence of one before God which fails not to tell on, the conscience of saints wherever they feel freely, apart from the heat and bias of party; and as he had ground to trust that they had thus recognized him in part at least, so also he hoped that they would to the end own that he was their boast, even as they were his in the day of our Lord Jesus. It was good for all to anticipate that day.