King James Version
2 Corinthians 1
24 verses with commentary
Greeting
Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:
View commentary
Paul, an apostle of Jesus Christ by the will of God (ἀπόστολος διὰ θελήματος θεοῦ)—Paul anchors his authority in divine calling, not human appointment. Thelēmatos (θελήματος, "will") emphasizes God's sovereign purpose in Paul's apostleship, defending against opponents questioning his credibility.
Timothy our brother shows collegial ministry—fraternal, not hierarchical. With all the saints which are in all Achaia broadens scope beyond Corinth to the entire province, signaling universal church concerns.
Timothy our brother shows collegial ministry—fraternal, not hierarchical. With all the saints which are in all Achaia broadens scope beyond Corinth to the entire province, signaling universal church concerns.
Grace be to you and peace from God our Father, and from the Lord Jesus Christ.
View commentary
Grace be to you and peace (χάρις ὑμῖν καὶ εἰρήνη)—Paul's greeting merges Greek charis ("grace," unmerited favor) with Hebrew shalom ("peace," wholeness). In a letter addressing deep wounds, he invokes God's enabling power and reconciliation.
From God our Father, and from the Lord Jesus Christ—the dual apo (ἀπό, "from") places Father and Son on equal footing as co-fountains of grace and peace, affirming Christ's deity.
From God our Father, and from the Lord Jesus Christ—the dual apo (ἀπό, "from") places Father and Son on equal footing as co-fountains of grace and peace, affirming Christ's deity.
God of All Comfort
Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
View commentary
Blessed be God, even the Father of our Lord Jesus Christ (εὐλογητὸς ὁ θεός)—This berakah echoes Jewish liturgy (Ps 68:19, Eph 1:3), centering on the Father's relationship to Jesus. Paul erupts in doxology before finishing his greeting.
The Father of mercies, and the God of all comfort—oiktirmōn (οἰκτιρμῶν, "compassions") is visceral (from "bowels"), signifying deep empathy. Paraklēseōs (παρακλήσεως, "comfort") becomes the chapter's drumbeat (used 10 times, vv. 3-7). God doesn't merely give comfort—He IS comfort.
The Father of mercies, and the God of all comfort—oiktirmōn (οἰκτιρμῶν, "compassions") is visceral (from "bowels"), signifying deep empathy. Paraklēseōs (παρακλήσεως, "comfort") becomes the chapter's drumbeat (used 10 times, vv. 3-7). God doesn't merely give comfort—He IS comfort.
Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
View commentary
Who comforteth us in all our tribulation (ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει)—Present participle parakalōn shows continuous action: God is always-comforting. Thlipsis (θλίψις, "pressure/crushing") evokes grapes in a winepress—intense suffering, not mere discomfort.
That we may be able to comfort them which are in any trouble—the teleology of suffering: hina dynametha parakalein (ἵνα δυνώμεθα παρακαλεῖν, "that we might be able to comfort"). God's comfort isn't terminal (ending with us) but instrumental (flowing through us). Same comfort, same source (God), new recipients.
That we may be able to comfort them which are in any trouble—the teleology of suffering: hina dynametha parakalein (ἵνα δυνώμεθα παρακαλεῖν, "that we might be able to comfort"). God's comfort isn't terminal (ending with us) but instrumental (flowing through us). Same comfort, same source (God), new recipients.
For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
View commentary
For as the sufferings of Christ abound in us (καθὼς περισσεύει τὰ παθήματα τοῦ Χριστοῦ)—Perisseuei (περισσεύει, "overflow/abound") suggests suffering beyond normal capacity. Ta pathēmata tou Christou means sufferings Christ endured AND sufferings for Christ's sake—Paul participates in Christ's ongoing afflictions.
So our consolation also aboundeth by Christ—same verb creates symmetry: overflowing sufferings = overflowing consolation. Dia (διὰ) indicates Christ as channel. The ratio: more suffering = more comfort, both mediated through union with Christ.
So our consolation also aboundeth by Christ—same verb creates symmetry: overflowing sufferings = overflowing consolation. Dia (διὰ) indicates Christ as channel. The ratio: more suffering = more comfort, both mediated through union with Christ.
And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. is effectual: or, is wrought
View commentary
And whether we be afflicted, it is for your consolation and salvation (εἴτε θλιβόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως)—Hyper (ὑπὲρ, "for/on behalf of") shows substitutionary purpose. Paul's afflictions aren't random but redemptive, producing the Corinthians' comfort and sōtēria (salvation/sanctification).
Which is effectual in the enduring of the same sufferings—energoumenēs (ἐνεργουμένης, "being made effective") through hypomonē (ὑπομονή, "patient endurance"). Comfort isn't escapist but empowering—enabling endurance of the same sufferings. Pastor and congregation share identical afflictions.
Which is effectual in the enduring of the same sufferings—energoumenēs (ἐνεργουμένης, "being made effective") through hypomonē (ὑπομονή, "patient endurance"). Comfort isn't escapist but empowering—enabling endurance of the same sufferings. Pastor and congregation share identical afflictions.
And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.
View commentary
And our hope of you is stedfast (ἡ ἐλπὶς ἡμῶν βεβαία)—Bebaia (βεβαία, "firm/secure") is legal terminology for binding contracts. Paul's hope isn't wishful but confident expectation grounded in divine faithfulness.
Knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation—koinōnoi (κοινωνοί, "partners/sharers") is fellowship language. The correlative hōs...houtōs (ὡς...οὕτως, "as...so") guarantees proportion: participation in suffering necessitates participation in consolation.
Knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation—koinōnoi (κοινωνοί, "partners/sharers") is fellowship language. The correlative hōs...houtōs (ὡς...οὕτως, "as...so") guarantees proportion: participation in suffering necessitates participation in consolation.
For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:
View commentary
For we would not, brethren, have you ignorant of our trouble which came to us in Asia (Οὐ θέλομεν ὑμᾶς ἀγνοεῖν)—disclosure formula signals crucial information. Thlipsis (θλίψις) is same word from v. 4.
That we were pressed out of measure, above strength, insomuch that we despaired even of life—three intensifiers: kath hyperbolēn ("beyond measure"), hyper dynamin ("beyond strength"), exaporēthēnai ("utterly at a loss/total despair"). Paul faced existential crisis—he expected to die.
That we were pressed out of measure, above strength, insomuch that we despaired even of life—three intensifiers: kath hyperbolēn ("beyond measure"), hyper dynamin ("beyond strength"), exaporēthēnai ("utterly at a loss/total despair"). Paul faced existential crisis—he expected to die.
But we had the sentence of death in ourselves, that we should not trust in ourselves , but in God which raiseth the dead: sentence: or, answer
View commentary
But we had the sentence of death in ourselves (τὸ ἀπόκριμα τοῦ θανάτου)—apokrima (ἀπόκριμα) is judicial: "official verdict/sentence/decree." Perfect tense eschēkamen (ἐσχήκαμεν) suggests ongoing awareness: "we are dead men."
That we should not trust in ourselves, but in God which raiseth the dead—hina (ἵνα, "in order that") reveals divine purpose: eliminate self-trust. God's epithet—"the one who raises the dead"—comes from Jewish liturgy (Shemoneh Esreh) but became Paul's experiential reality.
That we should not trust in ourselves, but in God which raiseth the dead—hina (ἵνα, "in order that") reveals divine purpose: eliminate self-trust. God's epithet—"the one who raises the dead"—comes from Jewish liturgy (Shemoneh Esreh) but became Paul's experiential reality.
Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;
View commentary
Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us—three tenses: aorist errysato (ἐρρύσατο, past deliverance), present ryetai (ῥύεται, ongoing rescue), future rysetai (ῥύσεται, continued deliverance).
Past, present, future—three tenses of salvation echo Scripture (Eph 2:8 "saved"; Phil 2:12 "work out salvation"; Rom 5:9 "shall be saved"). God's character remains constant across all temporalities. Perfect ēlpikamen (ἠλπίκαμεν) shows settled confidence.
Past, present, future—three tenses of salvation echo Scripture (Eph 2:8 "saved"; Phil 2:12 "work out salvation"; Rom 5:9 "shall be saved"). God's character remains constant across all temporalities. Perfect ēlpikamen (ἠλπίκαμεν) shows settled confidence.
Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.
View commentary
Ye also helping together by prayer for us (συνυπουργούντων ὑμῶν)—synhypourgountōn (συνυπουργούντων, "working together alongside") portrays prayer as collaborative labor, not passive. Deēsis (δεήσει, "petition/supplication") is specific request.
That for the gift bestowed upon us by the means of many persons thanks may be given by many—charisma (χάρισμα, "gift of grace") connects to charis (v. 2); eucharistēthē (εὐχαριστηθῇ, "thanks be given") shares the root. Many pray, many give thanks—corporate intercession yields corporate gratitude.
That for the gift bestowed upon us by the means of many persons thanks may be given by many—charisma (χάρισμα, "gift of grace") connects to charis (v. 2); eucharistēthē (εὐχαριστηθῇ, "thanks be given") shares the root. Many pray, many give thanks—corporate intercession yields corporate gratitude.
Paul's Change of Plans
For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
View commentary
For our rejoicing is this, the testimony of our conscience (ἡ καύχησις ἡμῶν, τὸ μαρτύριον τῆς συνειδήσεως)—kauchēsis (καύχησις, "boasting") is Pauline terminology; martyrion (μαρτύριον, "testimony") and syneidēseōs (συνειδήσεως, "conscience") indicate inner conviction bearing witness. Paul's confidence rests on internal integrity, not external success.
That in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation—haplotēti (ἁπλότητι, "simplicity/sincerity") and eilikrineia (εἰλικρινείᾳ, "purity," lit. "tested by sunlight") contrast with sophia sarkikē (σοφίᾳ σαρκικῇ, "fleshly wisdom").
That in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation—haplotēti (ἁπλότητι, "simplicity/sincerity") and eilikrineia (εἰλικρινείᾳ, "purity," lit. "tested by sunlight") contrast with sophia sarkikē (σοφίᾳ σαρκικῇ, "fleshly wisdom").
For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
View commentary
For we write none other things unto you, than what ye read or acknowledge (οὐ γράφομεν ὑμῖν ἀλλ᾽ ἢ ἃ ἀναγινώσκετε)—Paul insists on transparency: what he writes matches what they read anaginōskete (ἀναγινώσκετε) and acknowledge epiginōskete (ἐπιγινώσκετε). No hidden meanings.
And I trust ye shall acknowledge even to the end—future epignōsesthe (ἐπιγνώσεσθε, "you will fully know") looks toward eschatological vindication. Heōs telous (ἕως τέλους, "until the end") could mean "completely" or "until Christ's return"—both.
And I trust ye shall acknowledge even to the end—future epignōsesthe (ἐπιγνώσεσθε, "you will fully know") looks toward eschatological vindication. Heōs telous (ἕως τέλους, "until the end") could mean "completely" or "until Christ's return"—both.
As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.
View commentary
As also ye have acknowledged us in part (ἐπέγνωτε ἡμᾶς ἀπὸ μέρους)—aorist recalls past understanding, qualified by apo merous (ἀπὸ μέρους, "in part/partially"). The Corinthians' recognition was incomplete.
That we are your rejoicing, even as ye also are ours in the day of the Lord Jesus—kauchēma (καύχημα, "boast") creates mutual glorying. En tē hēmera tou kyriou (ἐν τῇ ἡμέρᾳ τοῦ κυρίου) points to eschatological judgment when authentic ministry is vindicated. Pastor and congregation will mutually glory.
That we are your rejoicing, even as ye also are ours in the day of the Lord Jesus—kauchēma (καύχημα, "boast") creates mutual glorying. En tē hēmera tou kyriou (ἐν τῇ ἡμέρᾳ τοῦ κυρίου) points to eschatological judgment when authentic ministry is vindicated. Pastor and congregation will mutually glory.
And in this confidence I was minded to come unto you before, that ye might have a second benefit; benefit: or, grace
View commentary
And in this confidence I was minded to come unto you before (ταύτῃ τῇ πεποιθήσει)—pepoithēsei (πεποιθήσει, "confidence/trust") connects to v. 14. Imperfect eboulomēn (ἐβουλόμην, "I was wanting") indicates past unfulfilled intention.
That ye might have a second benefit (δευτέραν χάριν)—deuteran charin (δευτέραν χάριν, "second grace/favor") refers to repeat apostolic visit. Charin echoes vv. 2, 12—Paul's presence is grace-gift, not burden. The 'second benefit' implies a prior visit (the 'painful visit,' 2:1).
That ye might have a second benefit (δευτέραν χάριν)—deuteran charin (δευτέραν χάριν, "second grace/favor") refers to repeat apostolic visit. Charin echoes vv. 2, 12—Paul's presence is grace-gift, not burden. The 'second benefit' implies a prior visit (the 'painful visit,' 2:1).
And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.
View commentary
And to pass by you into Macedonia, and to come again out of Macedonia unto you—Paul details original itinerary: two visits to Corinth bracketing Macedonia. Dielthein (διελθεῖν, "to pass through") and di' hymōn (δι᾽ ὑμῶν, "through you") suggest Corinth as waypoint.
And of you to be brought on my way toward Judaea—propemphthēnai (προπεμφθῆναι, "to be sent forward/escorted") is technical term for missionary support (provisions, guides, finances; cf. Rom 15:24, 1 Cor 16:6). Paul expected Corinthian support for his Jerusalem collection trip.
And of you to be brought on my way toward Judaea—propemphthēnai (προπεμφθῆναι, "to be sent forward/escorted") is technical term for missionary support (provisions, guides, finances; cf. Rom 15:24, 1 Cor 16:6). Paul expected Corinthian support for his Jerusalem collection trip.
When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?
View commentary
When I therefore was thus minded, did I use lightness? (μήτι τῇ ἐλαφρίᾳ ἐχρησάμην;)—elaphria (ἐλαφρίᾳ, "lightness/fickleness") connotes frivolous instability. Rhetorical question expects "No!"
Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?—kata sarka (κατὰ σάρκα, "according to flesh") means worldly, self-serving motives. Doubled yea yea...nay nay depicts double-minded contradiction—like the double-tongued person (Sirach 5:9, 28:13).
Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?—kata sarka (κατὰ σάρκα, "according to flesh") means worldly, self-serving motives. Doubled yea yea...nay nay depicts double-minded contradiction—like the double-tongued person (Sirach 5:9, 28:13).
But as God is true, our word toward you was not yea and nay. word: or, preaching
View commentary
But as God is true, our word toward you was not yea and nay (πιστὸς δὲ ὁ θεός)—pistos ho theos (πιστὸς ὁ θεός, "God is faithful/true") is oath formula invoking divine character as guarantee. Paul swears by God's reliability to certify his own.
Aorist egeneto (ἐγένετο, "became/was") shows Paul's message has never been contradictory yes-and-no. Logic: because God is unchanging truth, those representing Him speak consistent truth. Paul's reliability flows from God's faithfulness.
Aorist egeneto (ἐγένετο, "became/was") shows Paul's message has never been contradictory yes-and-no. Logic: because God is unchanging truth, those representing Him speak consistent truth. Paul's reliability flows from God's faithfulness.
For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
View commentary
For the Son of God, Jesus Christ, who was preached among you by us—Paul shifts from travel plans to gospel's core: Jesus Christ, ho huios tou theou (ὁ υἱὸς τοῦ θεοῦ, "the Son of God"), proclaimed kērychtheis (κηρυχθείς, "heralded") by Paul, Silvanus, and Timothy during the original mission (Acts 18).
Was not yea and nay, but in him was yea—perfect gegonen (γέγονεν, "has become and remains") emphasizes permanence. Christ doesn't oscillate; He IS 'Yes'—the fulfillment, affirmation, ratification of every divine promise.
Was not yea and nay, but in him was yea—perfect gegonen (γέγονεν, "has become and remains") emphasizes permanence. Christ doesn't oscillate; He IS 'Yes'—the fulfillment, affirmation, ratification of every divine promise.
For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.
View commentary
For all the promises of God in him are yea (ὅσαι ἐπαγγελίαι θεοῦ, ἐν αὐτῷ τὸ Ναί)—hosai (ὅσαι, "as many as/all") totalizes: every single divine promise finds affirmation en autō (ἐν αὐτῷ, "in Him"). Christ is the hermeneutical key unlocking all Scripture (Luke 24:27, 44). OT promises—land, offspring, kingdom, new covenant, Spirit—all fulfilled in Jesus.
And in him Amen, unto the glory of God by us—amēn (Ἀμήν, "truly/certainly") is confirmatory. Christ is both God's 'Yes' (promise) and 'Amen' (fulfillment). As Paul proclaims Christ the Yes-and-Amen, God is glorified.
And in him Amen, unto the glory of God by us—amēn (Ἀμήν, "truly/certainly") is confirmatory. Christ is both God's 'Yes' (promise) and 'Amen' (fulfillment). As Paul proclaims Christ the Yes-and-Amen, God is glorified.
Now he which stablisheth us with you in Christ, and hath anointed us, is God;
View commentary
Now he which stablisheth us with you in Christ (ὁ βεβαιῶν ἡμᾶς σὺν ὑμῖν)—bebaiōn (βεβαιῶν, "confirming/establishing/making firm") is present participle: God continuously secures us. Syn hymin (σὺν ὑμῖν, "together with you") unites apostle and congregation—both depend on divine establishment eis Christon (εἰς Χριστόν, into Christ/union).
And hath anointed us, is God—chrisas (χρίσας, "anointing") connects to Christos (Χριστός, "Anointed One"). Believers share Christ's anointing (1 John 2:20, 27), consecrated for priestly service. Theos (θεός, "God") appears emphatically: God Himself is the actor.
And hath anointed us, is God—chrisas (χρίσας, "anointing") connects to Christos (Χριστός, "Anointed One"). Believers share Christ's anointing (1 John 2:20, 27), consecrated for priestly service. Theos (θεός, "God") appears emphatically: God Himself is the actor.
Who hath also sealed us, and given the earnest of the Spirit in our hearts.
View commentary
Who hath also sealed us (σφραγισάμενος ἡμᾶς)—sphragisamenos (σφραγισάμενος, "sealing") evokes ownership mark (Rev 7:3), authentication (John 6:27), commercial security (Matt 27:66). Aorist participle: definitive past act with ongoing effect. Believers bear God's seal.
And given the earnest of the Spirit in our hearts—arrabōna (ἀρραβῶνα, "down payment/pledge/guarantee") is commercial term for first installment guaranteeing full payment. The Spirit is both pledge and sample: we possess now (en tais kardiais, in hearts) a foretaste of full inheritance (Rom 8:23, Eph 1:14).
And given the earnest of the Spirit in our hearts—arrabōna (ἀρραβῶνα, "down payment/pledge/guarantee") is commercial term for first installment guaranteeing full payment. The Spirit is both pledge and sample: we possess now (en tais kardiais, in hearts) a foretaste of full inheritance (Rom 8:23, Eph 1:14).
Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
View commentary
Moreover I call God for a record upon my soul (μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν)—martyra...epikaloumai (μάρτυρα...ἐπικαλοῦμαι, "I call as witness") is oath formula (Rom 1:9, Phil 1:8, 1 Thess 2:5). Epi tēn emēn psychēn (ἐπὶ τὴν ἐμὴν ψυχήν, "upon my soul/life") stakes Paul's existence—may God judge if he lies.
That to spare you I came not as yet unto Corinth—pheidomenos (φειδόμενος, "sparing/forbearing") shows merciful restraint. Paul's delay wasn't fickleness (v. 17) but pastoral care: premature return during unresolved conflict would require severe discipline.
That to spare you I came not as yet unto Corinth—pheidomenos (φειδόμενος, "sparing/forbearing") shows merciful restraint. Paul's delay wasn't fickleness (v. 17) but pastoral care: premature return during unresolved conflict would require severe discipline.
Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.
View commentary
Not for that we have dominion over your faith (Οὐχ ὅτι κυριεύομεν ὑμῶν)—kyrieuomen (κυριεύομεν, "we lord over/exercise dominion") negates hierarchical control. Paul refuses spiritual tyranny—he doesn't manipulate Corinthian consciences. Tēs pisteōs (τῆς πίστεως, "the faith") is each believer's personal trust in Christ, not subject to apostolic coercion.
But are helpers of your joy (συνεργοί ἐσμεν τῆς χαρᾶς)—synergoi (συνεργοί, "fellow workers/co-laborers") shifts from dominion to partnership. Paul's role: facilitate joy chara (χαρᾶς), not enforce compliance. For by faith ye stand—perfect hestēkate (ἑστήκατε, "you have stood and continue standing") shows settled stability. Their standing rests on faith, not apostolic authority.
But are helpers of your joy (συνεργοί ἐσμεν τῆς χαρᾶς)—synergoi (συνεργοί, "fellow workers/co-laborers") shifts from dominion to partnership. Paul's role: facilitate joy chara (χαρᾶς), not enforce compliance. For by faith ye stand—perfect hestēkate (ἑστήκατε, "you have stood and continue standing") shows settled stability. Their standing rests on faith, not apostolic authority.