Down to Earth But Heavenly Minded

What does 2nd Corinthians Chapter 1 mean?

Second Corinthians is Paul’s second biblical letter to the church he helped to establish in the Greek city of Corinth. Much has happened between him and the Corinthians since he wrote 1 Corinthians from the city of Ephesus about a year earlier. He has traveled to Corinth, had a painful and likely confrontational visit there, and has written another letter—now lost—in response to that visit. This letter comes after receiving news from his co-worker Titus about a change of heart among the Corinthians regarding Paul.

Paul often begins his letters by expressing his thanks to God for his readers and God’s work in their lives. This time, though, he begins by praising God for His comfort to those who experience affliction. Those comforted by God can respond by giving comfort to each other. Paul connects Christian suffering to Christ’s suffering and connects comfort from God in that suffering to the comfort Christ received, as well.

The Corinthians seem to have been aware of Paul’s most recent experience of suffering for Christ’s sake. Some apparently questioned why an apostle of Jesus should suffer so much. Shouldn’t he be protected by his connection to God’s power? Paul’s response is that his suffering as an apostle made it possible for the Corinthians to receive the gospel. And the comfort he has received from God in his suffering has allowed him to comfort them when they experience suffering as he has (2 Corinthians 1:1–7).

Perhaps the Corinthians did not understand how severe Paul’s recent suffering was. He describes himself and his companions as being burdened beyond their own strength, feeling sure they would die, and being forced to rely on the God who raises the dead. God did deliver them, and Paul stood assured that God would continue to deliver them. Paul invites the Corinthians to be part of God’s victory by continuing to pray for Paul and his co-workers and to give thanks to God for their deliverance from harm (2 Corinthians 1:8–11).

Paul next defends himself from apparent accusations that he lacks integrity, transparency, and honesty. Some have frivolously charged him with selfishly changing his travel plans. Paul insists that, especially with the Corinthians, he and his team have acted with simple integrity, openness and sincerity, hiding nothing from them either in person or in his letters. He has been upright and straightforward in all circumstances (2 Corinthians 1:12–14).

He made his travel plans to visit Corinth with full intention to follow through, but he changed those plans at the leading of God’s Spirit and for the good of the Corinthians themselves. Paul describes himself and his team and the Corinthians as having been established in Christ by God, who also poured out His own Spirit on them as a seal, guaranteeing their place with God in eternity. Just as Christ is the yes to all of God’s promises, He has been the yes to the changes in Paul’s travel arrangements (2 Corinthians 1:15–22).

More specifically, Paul says that he delayed returning to Corinth most recently to spare them, likely meaning from the discipline he would have had to bring against them for their potential sinfulness. He and his co-workers did not want to lord their authority over the Corinthians. Instead, they preferred to be able to work with them for their joy and continued faithfulness (2 Corinthians 1:23–24).

Chapter Context
Second Corinthians 1 follows about a year after the end of 1 Corinthians, and much has happened between the two letters. Paul has had a painful visit with the Corinthians before traveling to Macedonia, where he wrote a painful letter. The text of which has not been kept. He writes this new letter from Macedonia, as well, after learning about a positive change of heart on their behalf. Paul begins by praising God for His comfort for those who are afflicted and defending himself against several complaints from some in the church.

Verse by Verse

Verse 1. Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God that is at Corinth, with all the saints who are in the whole of Achaia:

This is the start of the second letter written by Paul as preserved in the Bible. It begins in a way familiar to most of his letters. He identifies himself by name and then by his position. Paul was an apostle of Christ Jesus. In this era, an apostle was understood to be someone sent or commissioned by another person to represent him and speak on his behalf. Paul did not apply for the job of “apostle of Jesus Christ.” He was chosen for that role by God (Galatians 1:15–16; Acts 9:15). By introducing himself in this way, Paul was letting his readers know up front that what he would write in this letter would carry the weight of being the words of Christ.

Paul also sends greetings from Timothy, who was with him as he wrote this letter from Macedonia. This was about a year after writing 1 Corinthians. It may be that Timothy served as the scribe for Paul’s letter, writing it down as Paul dictated. Paul sometimes described Timothy as his son in the faith. Paul became the younger man’s mentor in ministry shortly after passing through Timothy’s hometown of Derbe or Lystra. Timothy’s mother was Jewish and his father was Greek. Timothy was already a believer in Jesus with a good reputation among the Christians. Paul recruited him to join his missionary team and travel with them (Acts 16:1–3).

Timothy had previously joined Paul in Corinth when the apostle was establishing the church there. Later, Paul had sent Timothy back to Corinth as his representative to address some of the issues the church was dealing with. That visit may not have gone well, leading to an even more troubled visit from Paul.

Paul identifies his audience as God’s church in Corinth, along with all the saints—this is a term meaning all believers in Jesus—in the region of Achaia around the capital city.

Context Summary
Second Corinthians 1:1–2 is Paul’s introduction of himself and Timothy. It also identifies the audience: the church at Corinth, along with all the believers in the region of Achaia. The Corinthians knew the apostle Paul well by this point, as they did his son in the faith and co-worker Timothy. Paul often identified someone with him when he wrote his letters, to provide a witness, and give added weight to what he would write. He offered his usual prayer of grace and peace for them from God the Father and the Lord Jesus Christ.

Verse 2. Grace to you and peace from God our Father and the Lord Jesus Christ.

In the previous verse, Paul has introduced himself, along with his companion Timothy, and identified his audience as the church at Corinth and the Christians in the surrounding area. Now he issues his formal greeting before beginning the main body of his letter.

Paul’s expression of, or prayer for, “grace and peace” was a Christian version of a more standard letter greeting in the Roman era. Paul prays for grace to his readers, referring to the unearned favor God gives to all who trust in Christ (Ephesians 2:8–9). He also prays for peace from “God our Father” and the “Lord Jesus Christ.” Those who have received God’s grace through faith in Christ can experience the peace of heart and mind that only God can give.

Verse 3. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

Paul often begins his letters by giving thanks to God for those to whom he is writing, as well as praying for them in some way. This letter is different. Instead, he begins by focusing on God’s comfort to those who experience affliction. As later verses will reveal, Paul had recently endured an incredibly traumatic event in his life. Instead of praying for his readers, he will ask them to pray for him.

He starts out, though, by offering praise to the God and Father of our Lord Jesus Christ. Paul often focuses his prayers on God the Father, something possible only through personal faith in Christ the Son, who is our Lord (John 14:6). Paul calls God by two names: the Father of all mercies and the God of all comfort.

Because God stands in the position of judge over all people, He is also the source of all mercy. Instead of executing judgment on all who deserve it—which is all of us—He freely gives His mercy to those who come to Him through faith in Christ (John 3:16–18). Paul understands that in the middle of our suffering and affliction, believers must remember that God has given us mercy and will continue to do so.

He is also the God of all comfort. Christians do not run from God to seek relief from their pain; they run to Him as the source of comfort. God’s comfort is a major theme of 2 Corinthians. Some form of the word translated comfort, paraklesis in the Greek, appears 29 times in this letter. The idea of the word is more than just momentary relief from pain; it also involves encouragement and strengthening. God’s comfort allows us to quit striving in our own strength against suffering and affliction and to rest, to be strong, in His strength.

Context Summary
Second Corinthians 1:3–11 contains profound praise to God for His comfort of all in affliction. Paul connects Christian suffering to the sufferings of Christ. This shows the Corinthians how Paul’s suffering and the comfort he has received from God during it have been for their benefit. Paul has experienced grave suffering recently, bringing him and his co-workers to the edge of death. The God who raises the dead has delivered them. Paul invites the Corinthians to participate in the celebration of God’s power by continuing to pray for Paul and his companions and to give thanks for God’s deliverance.

Verse 4. who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

It makes sense that Paul begins by focusing on God’s mercy and comfort to those who are in “affliction,” meaning difficult suffering. Paul had experienced a traumatic event not long before writing this letter to the church in Corinth (2 Corinthians 1:8). He has described God as the Father of all mercies and the God of all comfort.

He now continues that God comforts believers in all our affliction. Paul intentionally uses the word “all” three times in a row to show that God provides for Christians completely in every possible kind of suffering. God is never a partial solution to our pain, though He helps us in a variety of ways. He is the source of all mercy and comfort for those who are hurting.

The affliction Paul describes likely has something to do with persecution for faith in Christ or opposition to the gospel. We don’t need to limit the application of these verses, though. God comforts His children when they are suffering, no matter the cause. Comfort here means more than just a temporary relief from pain or being at ease, as in the modern sense of the word. It involves being able to rest because God carries our burdens and gives us strength to keep going.

Suffering in this life often feels meaningless. Scripture immediately brings a sense of purpose to our suffering. Those who have been comforted by God—strengthened, encouraged, relieved of the burden—have opportunity to pass along comfort to others who are suffering. In that sense, God’s comfort is reproducible and repeatable. God remains the source, but believers can keep distributing God’s comfort to others who suffer as they have.

Who has more empathy and compassion for someone who is suffering, inwardly or outwardly, than a believer who has experienced that same suffering from that same cause? Who is better able to express how God comforted them in a similar moment than someone who has walked the same path?

Verse 5. For as we share abundantly in Christ ‘s sufferings, so through Christ we share abundantly in comfort too.

Bible scholars offer several different views on what it means to “share…in Christ’s sufferings.” Christians may suffer persecution for faith in Christ or preaching about Him. Paul certainly experienced heavy consequences from non-believers. Perhaps this verse about abundant suffering and abundant comfort applies only to those kinds of experiences.

Another possible interpretation is that this verse should be translated differently: to read that as Christ suffered abundantly for us, God’s comfort to us will be abundant, as well, through Christ.

Other scholars suggest the phrase means Christians will suffer as Christ suffered while on earth, specifically as He did during the crucifixion. This fits with Paul’s teaching that every believer is baptized into Christ’s death (Romans 6:3) and that we share in Christ’s glory by sharing in His sufferings (Romans 8:17).

Of course, a very small percentage of believers will ever be crucified or even killed for faith in Christ. Instead, the idea is that every Christian lives right now “in Christ.” When we suffer, we suffer in Christ. When we hurt, we hurt in Christ. We have opportunities to “suffer as He suffered” in the same way we have opportunities to think as He thought, to speak as He spoke, to become more and more like Him.

In that sense, as we endure abundant suffering as Christ did, we have opportunity to be abundantly comforted as He was comforted by God in His suffering. Whatever specific nuance Paul intended here, none of the above views are anti-biblical. All of them are truthful even independently from this verse, and Paul may have meant any one or more of them.

Verse 6. If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer.

Some in Corinth were apparently questioning the effectiveness of Paul’s role as an apostle of Jesus. After all, why would someone with such access to God’s power experience so much suffering? Shouldn’t an apostle experience more victory than defeat? This is a common belief of non-Christian religions: that those truly favored by God are immune to earthly suffering.

Paul seems to be answering such critics here. His view is that the ministry-related suffering of Paul and his companions serves a great purpose. The same thing which brought them many troubles also brought the Corinthians comfort in their troubles. That suffering also enabled preaching the gospel which led to their salvation. The implication is that the Corinthians should be grateful that Paul willingly endured the suffering required to bring the gospel to them.

In addition, Paul has shown that abundant suffering in Christ brings abundant comfort in Christ (2 Corinthians 1:5) and that those who have been comforted by God are able to comfort others (2 Corinthians 1:4). Now he adds that his affliction leads to God’s comfort, which he is then able to use for comforting the Corinthians when they suffer.

Paul says confidently that the Corinthians will suffer, as well, just as he suffers. They will patiently endure their suffering, as he does, and then they will receive God’s strengthening, encouraging comfort. Paul shows that his suffering is not evidence of a lack of power as an apostle. Instead, suffering for others, as Christ did, is in his job description. In truth, every believer will experience suffering.

Verse 7. Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort.

Paul’s status as an apostle—or at least a “good” one—was apparently being challenged by some in the Corinthian church. Should he really be experiencing so much suffering if He represents God? Shouldn’t life in Christ improve things instead of making them worse? This reflects a belief common even today: that those who God truly loves won’t suffer.

Paul has shown that suffering happens for every believer. His suffering has served the purpose of bringing the gospel to them, leading to eternal life for all the Corinthians who have trusted in Christ. In addition, his suffering has led to God’s comfort, which he can turn around and share with them, as well, since they will suffer, too.

Paul insists that the experience of suffering in this life—whether from persecution or just the normal pain of existence on this side of eternity—is not a reason to give up hope. He writes that his hope for the Corinthians, the same as that of his co-workers, remains unshaken, despite the suffering they may face. He is convinced they will share in the same comfort he has received from God to carry them through the same sufferings he has experienced.

Verse 8. For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself.

The Corinthians may have already heard details about the event Paul introduces in this verse. Perhaps they did not know how completely devastating it was for him. This event is what provoked the previous verses about affliction and God’s comfort for those who are experiencing suffering.

We don’t know what happened in Asia, exactly, though it likely involved opposition to the gospel of Jesus in some way. Paul spent some time in Ephesus, which was in the region of Asia. It’s possible the event happened there. Whatever happened, it brought Paul to his knees. He describes himself and his team as being utterly burdened beyond their strength and sure they would die: they “despaired of life itself.”

Though some felt an apostle should not suffer so much if he truly represented Christ, we see here another benefit of Paul’s suffering. He understood how deep pain and a sense of loss can go. As he wrote in the previous verses, he had received God’s comfort in the worst affliction; as a result, he could understand and offer God’s comfort to anyone who was experiencing something similar.

Verse 9. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead.

Since Paul’s last letter to the Corinthians, he and his traveling companions had experienced something “in Asia,” perhaps in Ephesus. The end of 1 Corinthians mentions that the door to effective work had opened to him there, but also that there were many adversaries to the gospel (1 Corinthians 16:8–9). Did they attack Paul and his team? We don’t know.

Whatever happened, they were weighed down beyond their strength and felt that they would die. Now Paul adds that they thought they had received the death sentence. The situation was so devastating it literally brought Paul to his knees.

The Greek of this statement is translated very literally by the NASB, which says, “we had the sentence of death within ourselves so that we would not trust in ourselves, but in God who raises the dead.” The situation was so dire, Paul and his companions lost all hope in their own ability to hold on to life. This meant they were forced to rely on the God who raises the dead.

Paul finds this to be another value of the experience. It was so severe that it brought him and his companions to the end of themselves. They were helpless and forced to put all their hope, even to keep breathing, in God. Suffering can do the same for any believer, removing whatever we falsely hope in and landing all our hope in the powerful God we trust.

Once again, Paul connects his suffering to that of Jesus. Jesus received the death sentence from the Romans. He died and was raised back to life.

Verse 10. He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again.

Paul was sure that he and his companions were going to die (2 Corinthians 1:8). Nothing today is known about the cause or circumstances of the traumatic event he is describing, aside from the fact that it took place in Asia. The Corinthians had likely heard about it. It seems they may not have known how severe it really was. Paul has reported that he and his friends were burdened beyond their strength.

The outcome was positive, however. Because they were completely helpless against the suffering in their circumstances, Paul wrote, they were forced to rely on God completely. They entirely abandoned all hope of their own strength and turned entirely to God for their rescue (2 Corinthians 1:9). He now says God delivered them from the deadly peril and expresses his confidence that God will continue to deliver them.

Another benefit of suffering is found here. When believers turn to God for help in suffering and see how He provides exactly what is needed, their faith is strengthened. They continue to rely on him and grow confident in God’s willingness and ability to save them.

Verse 11. You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.

Paul has praised the Father of all mercies and the God of all comfort for, in part, delivering him and his companions from a situation in which they seemed as good as dead (1 Corinthians 1:8–9). In addition, Paul has praised God for the comfort He gave through their suffering, a comfort he is now able to share with the Corinthians (1 Corinthians 1:7).

Now Paul references prayer. Depending on how this is translated, he either directs the Corinthians to pray faithfully for him and his co-workers, or he makes the statement that they had already been praying. In either case, Paul insists his deliverance from the near-death experience, given by God, was made possible by the prayers of many people to God on behalf of himself and his friends.

This, again, is seen as a benefit of their suffering: many people knew about their situation, prayed to ask for God’s help, and have now seen God’s answer to their prayers. As a result, all those people have opportunity to thank God for answering their prayers.

To be clear, Paul never expresses his desire to suffer. He does not sound like he wanted, or would want, this terrible thing to happen to him and his companions, whatever it was. He has simply shown that suffering is part of life for all people and especially for those who serve as Christ’s representatives. He has expressed several benefits of his suffering, including this one: If he and his friends had not suffered in this way, people would not have prayed for them. Because he and his friends suffered, people prayed and will now give thanks and glory to God for answering their prayers.

Paul makes a point of noting that the Corinthians were part of the eventual success. They joined in this God-glorifying event through their own prayers.

Verse 12. For our boast is this, the testimony of our conscience, that we behaved in the world with simplicity and godly sincerity, not by earthly wisdom but by the grace of God, and supremely so toward you.

From the context of this letter, it seems Paul’s value as an apostle, his integrity, and his approach to ministry were all under attack in Corinth. At the very least, some in the church were challenging him. This might have come at the prompting of other teachers that had come in among them and gained their favor.

Paul has already addressed one concern of the people: that someone who is truly an apostle of Jesus should not experience so much suffering (2 Corinthians 1:8–11). He has shown that the opposite is true. Now he begins to defend his integrity.

In the typical context, boasting is presented as sinful or foolish in the New Testament, since the term most often means a person bragging about their own positive traits. Paul taught that boasting in one’s own abilities and achievements was wrong (1 Corinthians 1:29; 4:7; Ephesians 2:9). Paul did, however, “boast” in what the Lord had done, including in what the Lord had done through him (Romans 15:17; 1 Corinthians 1:31). Here he declares his only boast: that by God’s grace his conscience confirms his right conduct. Paul and his co-workers have behaved with “simplicity,” meaning with integrity, openness, and honesty, and not according to the standards of worldly wisdom.

Paul adds that he and his team have behaved in this honorable way, by God’s grace, especially with the Corinthians. That does not mean Paul cut corners on integrity with other people. Rather, it suggests that because of the sometimes confrontational nature of his relationship with the Corinthians (1 Corinthians 1:10–17), he has been careful to avoid even the hint of inappropriate behavior.

Context Summary
Second Corinthians 1:12–24 contains a defense against accusations. Apparently, some claimed Paul had acted without integrity, openness, or commitment to his stated plans to visit the Corinthians. Those were referenced near the end of his letter of 1 Corinthians. Paul insists that, especially with them, he and his co-workers have behaved with simple integrity and transparency, as well as sincerity. His change in plans has not been a case of frivolously saying ”yes and no” to them at the same time. He has responded to the leading of the Holy Spirit and delayed his most recent visit for their own good.

Verse 13. For we are not writing to you anything other than what you read and understand and I hope you will fully understand —

Paul appears to be defending himself against accusations that he lacked integrity, among other things. He has rejected this, insisting that he and his team have behaved with the Corinthians as they always do: with openness, integrity, and sincerity, by the grace of God. The main source of this complaint might be that Paul was unable to visit Corinth as soon as he had once hoped (1 Corinthians 16:5–9). Or, it may be that Paul had visited in between these two letters, but decided not to return, for reasons explained later.

Now Paul adds that everything he writes in his letters is straightforward and clear. He does not write with hidden meanings or secret agendas. He hopes that they understand what he writes and takes it at face value instead of looking for deception or ulterior motives or thinking he is using obtuse language to confuse and mislead them.

Verse 14. just as you did partially understand us — that on the day of our Lord Jesus you will boast of us as we will boast of you.

Paul is defending himself against false charges: that he has not been straightforward or honest with the Corinthians. He insists the opposite is true both for himself and his co-workers. They operate with “simplicity,” which here means the opposite of guile or trickery. Paul and his associates deal in integrity and openness. They use no falsehood: they are sincere. Paul’s letters are the same as his personal conduct, he says; everything is out in the open. He writes what it means, and he means what he writes (2 Corinthians 1:12).

Earlier Paul wrote that he hoped the believers of Corinth would fully understand what he is writing to them, just as they did partially understand what he wrote to them in his previous letter. Paul will address the parts they did not understand or accept in the coming chapters.

When Paul speaks about “the day of our Lord Jesus,” he means the day Christ returns to earth to make all things right. Paul’s hope is that the Corinthians’ spiritual knowledge, and their relationship to God, will be so well-developed that they will boast of Paul and his co-workers on the day of the Lord Jesus just as Paul hopes to boast of them.

This is not the self-centered, prideful “boasting,” of course, but a celebration of what the Lord has done through the connection between Paul and the Corinthians. It’s a gathering together at the finish line to say, “We could not have done it without the Lord working through Paul and Timothy and Titus and all of them.” Or, “Look at those Corinthians! Our suffering in ministry was worth it all along.”

Verse 15. Because I was sure of this, I wanted to come to you first, so that you might have a second experience of grace.

In the closing chapter of 1 Corinthians, Paul expressed his original plan. This was to leave Ephesus at Pentecost time, travel to visit the churches in Macedonia, and then arrive in Corinth to visit with them over the winter. He had planted the church in Corinth and led many of them to faith in Christ. He had great affection for them.

For various reasons, it seems Paul’s plans changed. Instead of going first to Macedonia, he apparently traveled from Ephesus directly to Corinth. Some scholars suggest that perhaps Timothy brought back a report from Corinth showing even greater struggles over issues of the faith than were realized. Paul may have felt that they could not afford for him to wait to return to them in person.

Judging by what’s written in this letter, it seems this visit with them did not go well. One or more in the church opposed Paul, perhaps unhappy over the rebukes of his first letter. Paul describes the visit as painful (2 Corinthians 2:1). It was also brief. He soon left and headed to Macedonia, as he had planned.

Now Paul reveals that he changed his original plans because he wanted to have two visits with them, one on the way to Macedonia and one on the way back. Two visits would give them two experiences of grace. By this, Paul may have meant that they would get to send him off with grace twice instead of once. Or, perhaps, he meant that his presence with them brought them a special blessing of God’s grace.

Verse 16. I wanted to visit you on my way to Macedonia, and to come back to you from Macedonia and have you send me on my way to Judea.

Paul changed his plans for when and how he would make a personal visit to Corinth. Initially, believers in that city received the letter now known as 1 Corinthians, likely delivered by Timothy. In that letter, Paul said he would arrive in time to spend the winter with them after traveling first through Macedonia to visit the churches there.

For some reason, however, Paul changed his mind. It’s possible that Timothy returned from Corinth with a report that things were not going well. Perhaps Paul felt his presence was needed sooner than later. So, from the Corinthians’ point of view, he may have arrived unexpectedly. They might have been upset that he’d arrived much sooner than they were anticipating him.

According to 2 Corinthians 2:1, Paul left after a brief and painful visit. Now he explains his revised plan was to visit them twice, once on his way to Macedonia and again on his way back. He is answering an apparent charge from some in Corinth that changes in his plans were due to a lack of commitment and / or honesty.

Verse 17. Was I vacillating when I wanted to do this? Do I make my plans according to the flesh, ready to say “Yes, yes” and “No, no” at the same time?

Paul has described the change in his travel plans and why he made it. He has said he wanted to visit Corinth twice: on his way to Macedonia and again on the way back. This is not what he had originally said he would do in a previous letter to them (1 Corinthians 16:5–9).

To our modern ears, a forced change in plans does not sound like a big deal. We are used to changes in plans brought about by our own needs or the needs of others. Most of us are quickly forgiven for needing to reschedule a meeting or a trip. Even in the ancient world, plans sometimes changed, but those changes were harder to coordinate with others. The accusation against Paul carried more weight, however, because he represented Christ. In warning against oaths, Jesus had said, “Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil” (Matthew 5:37).

Now Paul sums up the accusation some in Corinth were apparently making against him. Was he vacillating? Did he make his plans according to the whims of his selfish “flesh,” saying yes and no at the same time, depending on who he was talking to or how he was feeling in the moment?

Paul will declare, though, that he made his plans in good faith. The changes were not from him, but from the Lord and from concern for them.

Verse 18. As surely as God is faithful, our word to you has not been Yes and No.

Paul is denying the charge from some in Corinth that he has been vacillating in planning his trips to visit them in person. The charge implies he lacks integrity and commitment, foolishly saying “yes” and “no” at the same time.

Paul insists here that such is not the case. All his plans, both the original one described in 1 Corinthians 16 and the modified one detailed in the previous verses, were made in good faith. Paul fully intended to carry through with them. He promises that this is true “as surely as God is faithful.” In other words, his intentions were unqualified truth; the plans changed because of things outside Paul’s authority.

He will go on to say that his plans were changed by Christ Himself, as well as by what happened between him and someone in the church during his previous visit.

Verse 19. For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes.

Paul has denied the charge that he has been selfishly vacillating about his plans to visit Corinth. It is true that his plans changed. He has insisted that as surely as God is faithful, he made each one of them in good conscience and fully intended to follow through on them. The plans in question were about Paul arriving in Corinth during a certain time; apparently, when he came earlier than expected, some people were offended (2 Corinthians 1:15–17). He will suggest it was God who changed his plans and that he had a good reason for one specific delay.

First, though, Paul declares that in Christ there is no “yes and no,” only and always “yes.” He reminds the Corinthians of when he, Silvanus, (Silas) and Timothy came to them and proclaimed “the Son of God, Jesus Christ.” Paul may be implying that the same Christ who says “yes” to all His promises also said “yes” even in changing Paul’s travel plans.

Verse 20. For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.

Paul is answering the charge from some in Corinth that he selfishly changed his travel plans to visit them, saying both “yes” and “no” to his commitments at the same time. Paul’s defense is as serious as the accusation is frivolous.

First, he has insisted he was not saying “yes” and “no” at the same time, but that in Christ, the answer is always “yes.” Now he adds that all the promises of God find their “yes” in Christ. In other words, all of God’s Old Testament promises are fulfilled in Jesus. Christ is the “yes” to every one of them.

Paul, who represents Christ and does His work, seems to be saying that even his change of travel plans reflects the “yes” found in Jesus. Motivated to be as Christ to the Corinthians, Paul altered course to serve them better. He acknowledged God’s leading and responded by saying “amen” to God for His glory. Just as the Corinthians themselves affirmed Christ as God’s “yes,” Paul agreed with and affirmed God’s will for him in Christ by holding off on his return visit to Corinth.

Verse 21. And it is God who establishes us with you in Christ, and has anointed us,

In answering a frivolous accusation—that he has been selfishly wavering in his travel plans to visit Corinth—Paul has diverted to a grand declaration about how Christ is the “yes” to all of God’s plans and promises.

God is the one who established both Paul and his co-workers and the believing Corinthians in Christ. In other words, Paul is not over and above the Corinthians in his worth to God. Nor are they over him. They have both been established in Christ by God. In addition, God has anointed all of them with the Holy Spirit. The picture is of the priest anointing someone’s head with oil. In this case, though, it is God Himself pouring out His own Holy Spirit over those who come to Him by faith in Christ. Paul asserts that this has happened for him, for his co-workers in ministry, and for all the Corinthians.

Perhaps Paul is making the connection to his change of travel plans by suggesting that the Holy Spirit leads him in his service to the Corinthians as the Holy Spirit leads and guides all believers.

Verse 22. and who has also put his seal on us and given us his Spirit in our hearts as a guarantee.

This is part of a response to accusations that Paul has shown lack of commitment. This is aimed at his changing of travel plans to come and visit the believers in Corinth. Paul is declaring something the Corinthians would surely agree with: God, he has said, is the one who established both him and the Corinthians in Christ. God is the one who has anointed them all with the Holy Spirit.

Now Paul adds that in giving them the Spirit in their hearts, God has put His seal on them. He has given the Holy Spirit to each believer as a guarantee or deposit or down payment. In Paul’s day, a seal was a mark stamped in wax that showed ownership. Those sealed with the Holy Spirit belong to God, and they belong to God forever. The Spirit is a guarantee that we will remain in God’s possession throughout this life and into eternity. God’s Spirit in our hearts serves as evidence that Christians are secure in God’s family.

So, then, all who are established in Christ by God and anointed with the seal of God’s Holy Spirit by God are guaranteed by God to spend eternity with God.

Verse 23. But I call God to witness against me — it was to spare you that I refrained from coming again to Corinth.

Prior verses made a grand, theological declaration. Paul has stated how all who affirm Christ as the “yes” to all of God’s promises are established in Christ by God and anointed by God with His Holy Spirit. He has done so by way of defending himself against a charge of selfishly changing his travel plans to come and visit them. The implication is that a) his plans were changed, in part, by the leading of Christ and the Holy Spirit, and b) that he made the change in order to serve them better.

Now Paul gets to the heart of his motivation for delaying his return trip to Corinth from Macedonia. He calls on God to witness against him if he is not telling the truth—which coming from someone like Paul means he is undeniably telling the truth. He did not return from Macedonia to see them as he had apparently said that he would in order to spare them from something. The following chapter will reveal that he is sparing them from disciplinary action for potential sinfulness.

Verse 24. Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith.

Paul has revealed why he did not return from Macedonia to Corinth, at least as quickly as he had originally planned. He wished to spare them in some way. The details are revealed in the following chapter, but Paul was sparing them from discipline he would need to enforce because of their potential sinfulness.

It is not Paul’s desire, nor that of his co-workers, to lord their authority over the Corinthians. It would be within Paul’s rights to do so, as Christ’s apostle. He was the one who established their congregation in the first place. Paul simply did not want it to come to that. Instead, these leaders would rather work with the Corinthians, for their joy, as they stand firm in their faith. The following chapter will show what changed in Corinth, making it possible for Paul to return without needing to bring Christian discipline over one specific issue.

End of Chapter 1.

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