Exegetical and Hermeneutical Commentary of 2 Corinthians 1:5
For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
5. For as the sufferings of Christ abound in us ] Rather super-abound unto us. All the principal English versions render in us, and thus many commentators have been misled. The word translated abound means to exceed, be over and above (Mat 5:20; Mat 14:20). Thus the meaning of the passage is that the sufferings of Christ overflow to us and that thus we are made partakers of them. See Mat 20:22; Mar 10:38; Gal 2:20; Heb 13:13. For (see notes on ch. 2Co 4:11-12) our sufferings for Christ’s sake arise from the same cause as His, namely the opposition of darkness to light, of death to the life that is imparted by Him to His members. Such passages as ch. 2Co 4:10; Col 1:24, carry the idea a step further, and represent Christ as suffering in His members, by virtue of His union with them. So also Mat 25:40; Mat 25:45; Act 9:4; Gal 6:17; Php 3:10.
Fuente: The Cambridge Bible for Schools and Colleges
For as the sufferings of Christ abound in us – As we are called to experience the same sufferings which Christ endured; as we are called to suffer in his cause, and in the promotion of the same object. The sufferings which they endured were in the cause of Christ and his gospel; were endured in endeavoring to advance the same object which Christ sought to promote; and were substantially of the same nature. They arose from opposition, contempt, persecution, trial, and want, and were the same as the Lord Jesus was himself subjected to during the whole of his public life; compare Col 1:24. Thus, Peter says 1Pe 4:13 of Christians that they were partakers of Christs sufferings.
So our consolation also aboundeth by Christ – By means of Christ, or through Christ, consolation is abundantly imparted to us. Paul regarded the Lord Jesus as the source of consolation, and felt that the comfort which he imparted, or which was imparted through him, was more than sufficient to overbalance all the trials which he endured in this cause. The comforts which he derived from Christ were those, doubtless, which arose from his presence, his supporting grace, from his love shed abroad in the heart; from the success which he gave to his gospel, and from the hope of reward which was held out to him by the Redeemer, as the result of all his sufferings. And it may he observed as an universal truth, that if we suffer in the cause of Christ, if we are persecuted, oppressed, and calumniated on his account, he will take care that cur hearts shall be filled with consolation.
Fuente: Albert Barnes’ Notes on the Bible
2Co 1:5
For as the sufferings of Christ abound in us, so our consolation aboundeth by Christ.
The sufferings and the consolation
Our cross is not the same as Christs, yet we have a cross. Our sufferings are not the same as Christs, yet we have sufferings. The cross is like Christs, and the sufferings are like His, but yet not the same in kind or object. Yea there is a wide difference; for our trials have nothing to do with expiation. The meaning and use of trims.
I. It shows god to be in earnest with us. He does not let us alone. He takes great pains with our spiritual education and training. He is no careless Father.
II. It assures us of his love. As many as I love I rebuke and chasten.
III. It draws prayer to us.
IV. it knits us in sympathy to the whole body.
V. It teaches us sympathy with brethren.
VI. It brings us into a mood more receptive of blessing. It softens our hearts.
VII. It makes us prize the word. The Bible assumes a new aspect to us. All else darkens; but it brightens.
VIII. It shuts out the world. It all at once draws a curtain round us, and the world becomes invisible.
IX. It bids us look up. Set your affection on things above.
X. It turns our hope to the lords great coming. (A. Bonar.)
Consolations of the sufferings of Christ
The quality and extent of suffering depends not so much on the exciting causes of it as upon the nature of the faculty which suffers. It is the power of suffering that is inherent in any faculty that measures suffering, and not the magnitude of the aggression which is made outwardly. For there are many who will stand up and have their name battered, as if they were but a target, almost without suffering, while there are others to whom the slightest disparagement is like a poisoned arrow, and rankles with exquisite suffering. A stroke of a pound weight upon a bell two inches in diameter will give forth a certain amount of sound. Let the bell be of one hundred pounds weight, and the same stroke of one pound will more than quadruple the amount of aerial vibration. Let the bell be increased to a thousand pounds, and the same stroke will make the reverberations vaster, and cause them to roll yet further. Let it be a five or ten thousand pound weight bell, and that same stroke that made a tinkling on the small bell makes a roar on this large one. The very same quality that being struck in a small being produces a certain amount of susceptibility, being struck in a being that is infinite, produces an infinitely greater experience, for feeling increases in the ratio of being. The same suffering in a great nature is a thousandfold greater than it is in a small nature, because there is the vibration, as it were, of a mind so much greater given to the suffering. The chord in our souls is short and stubborn. The chord in the Divine soul is infinite; and its vibrations are immeasurably beyond any experience of our own. Sorrow in us is of the same kind as sorrow in Christ, and yet, as compared with the sorrow of Christ, human sorrow is but a mere puff. (H. W. Beecher.)
Consolation proportionate to spiritual sufferings
I. The sufferings to be expected.
1. Before we buckle on the Christian armour we ought to know what that service is which is expected of us. A recruiting sergeant often slips a shilling into the hand of some ignorant youth, and tells him that Her Majestys service is a fine thing, that he has nothing to do but walk about in his flaming colours, and go straight on to glory. But the Christian sergeant never deceives like that. Christ Himself said, Count the cost. He wished to have no disciple who was not prepared to bear hardness as a good soldier.
2. But why must the Christian expect trouble?
(1) Look upward. Thinkest thou it will be an easy thing for thy heart to become as pure as God is? Ask those bright spirits clad in white whence their victory came. Some of them will tell you they swam through seas of blood.
(2) Turn thine eyes downward. Satan will always be at thee, for thine enemy, like a roaring lion, goeth about seeking whom he may devour.
(3) Look around thee. Thou art in an enemys country.
(4) Look within thee. There is a little world in here, which is quite enough to give us trouble. Sin is there and self and unbelief.
II. The distinction to be noticed. Our sufferings are said to be the sufferings of Christ. Now, suffering itself is not an evidence of Christianity. There are many people who have troubles who are not children of God. A man is dishonest, and is put in jail for it; a man is a coward, and men hiss at him for it; a man is insincere, and therefore persons avoid him. Yet he says he is persecuted. Not at all; it serves him right. Take heed that your sufferings are the sufferings of Christ. It is only then that we may take comfort. What is meant by this? As Christ, the head, had a certain amount of suffering to endure, so the body must also have a certain weight laid upon it. Ours are the sufferings of Christ if we suffer for Christs sake. If you are called to endure hardness for the sake of the truth, then those are the sufferings of Christ. And this ennobles us and makes us happy. It must have been some honour to the old soldier who stood by the Iron Duke in his battles to be able to say, We fight under the good old Duke, who has won so many battles, and when he wins, part of the honour will be ours. I remember a story of a great commander who led his troops into a defile, and when there a large body of the enemy entirely surrounded him. He knew a battle was inevitable on the morning, he therefore went round to hear in what condition his soldiers minds were. He came to one tent, and as he listened he heard a man say, Our general is very brave, but he is very unwise this time; he has led us into a place where we are sure to be beaten; there are so many of the enemy and only so many of us. Then the commander drew aside a part of the tent and said, How many do you count me for? Now, Christian, how many do you count Christ for? He is all in all.
III. A proportion to be experienced. As the sufferings of Christ abound in us so the consolations of Christ abound. God always keeps a pair of scales–in this side He puts His peoples trials, and in that He puts their consolations. When the scale of trial is nearly empty, you will always find the scale of consolation in nearly the same condition, and vice versa. Because–
1. Trials make more room for consolation. There is nothing makes a man have a big heart like a great trial.
2. Trouble exercises our graces, and the very exercise of our graces tends to make us more comfortable and happy. Where showers fall most, there the grass is greenest.
3. Then we have the closest dealings with God. When the barn is full, man can live without God. But once take your gourds away, you want your God. Some people call troubles weights. Verily they are so. A ship that has large sails and a fair wind needs ballast. A gentleman once asked a friend concerning a beautiful horse of his feeding shout in the pasture with a clog on its foot, Why do you clog such a noble animal? Sir, said he, I would a great deal sooner clog him than lose him; he is given to leap hedges. That is why God clogs His people.
IV. A person to be honoured. Christians can rejoice in deep distress, but to whom shall the glory be given? Oh, to Jesus, for the text says it is all by Him. The Christian can rejoice, since Christ will never forsake him. (C. H. Spurgeon.)
Suffering and consolation
1. It would be difficult to exaggerate how much suffering, patiently and heroically borne, contributed to the propagation of the Christian religion. All the apostles were martyrs, except St. John, and he was a martyr in will.
2. This Epistle is one which is marked by intense feeling. We see the different emotions of joy and sorrow, thankfulness and indignation, disappointment and confidence, distress and hope, breaking forth every here and there in this Second Letter to the Corinthians. The apostle is speaking in the text of troubles, afflictions, and persecutions which he himself had endured, to which he refers in verse
3. But he does not repine.
I. The sufferings of christ abound in us.
1. First, notice what a very different view of suffering we find in the New Testament from that which was taken of old. The Jewish estimate was very narrow. We see from the Gospels that the Jew regarded suffering as retributive, but not as remedial or perfective. There are many reasons for interpreting the purposes of pain and affliction in a wider way. The sufferings of Job, a perfect and an upright man, and the sufferings of the animal world, might have opened the eyes to the inadequacy of their theory.
2. The apostle says, The sufferings of Christ abound in us. Is not Christ in glory? How canst. Paul speak still of His sufferings? The words have received three interpretations. One, the sufferings of Christ means our sufferings for Him. Another, by the sufferings of Christ is meant sufferings similar to those which He bore; and so the martyrs might all claim a special likeness to Him in their violent deaths. But the third interpretation seems more to the point. The sufferings of Christ mean His sufferings in us. Christ said, when Saul was persecuting His members, Why persecutest thou Me? So close is the union between the Head and the members, that Christ, as an old commentator asserts, was in a manner stoned in Stephen, beheaded in Paul, crucified in Peter, and burnt in St. Lawrence.
II. Now, our consolation.
1. Our sufferings differ from Christs, in that we have consolation which is apportioned to our trial. Christ suffered without solace. His Passion was endured amid what spiritual writers describe as dryness of spirit. This, it need not be said, intensifies affliction (Joh 12:27; Mat 27:46).
2. But with the Christian, if the sufferings abound, the consolation abounds also. This accounts in part for the different spirit in which the martyrs faced death from that which the King of Martyrs displayed.
3. Christ purchased the consolation which is bestowed upon His members. The text runs, Our consolation aboundeth by Christ, or, Revised Version, through () Christ. Through His death and passion, through His all-prevailing intercession, through the gift of the Spirit, and the grace of the sacraments–trial and persecution have been endured even with thankfulness and joy (Jam 1:2; Php 3:10).
III. lessons.
1. To take a right view of suffering.
2. To realise the consolation as the gift of Christ, and as measured out in proportion to our day of trial.
3. Especially to seek this consolation from the Comforter, God the Holy Ghost–like the Churches of old, who walked in the comfort of the Holy Ghost (Act 9:31). (Canon Hutchings, M. A.)
How Christ comforteth those who suffer for Him
I. As our sufferings are for Christ, so by the same Christ are our comforts. Consider in what respects comforts may be said to abound by Christ.
1. Efficiently. He being the same with God, is therefore a God of all consolation, and as a Mediator He is sensible of our need, and therefore the more ready to comfort. Christ that wanted comfort Himself, and therefore had an angel sent to comfort Him, is thereby the more compassionate and willing to comfort us. Thus you may read Christ and God put together in this very act (2Th 2:16-17). Christ, therefore, not only absolutely as God, but relatively as Mediator, is qualified with all fitness and fulness to communicate consolation; He is the fountain and head, as of grace, so of comfort.
2. Meritoriously. He hath merited at the hands of God our comfort. As by Christ the Spirit of God is given to the Church as a guide into all truth, and as the Sanctifier, so He is also the Comforter, who giveth every drop of consolation that any believer doth enjoy.
3. Objectively—i.e., in Him, and from Him we take our comfort. As Christ is called our righteousness, because in and through His righteousness we are accepted of in Him, so Christ is our comfort, because in Him we find matter of all joy (Php 3:3).
II. How many ways Christ makes His comforts to abound to those that suffer for Him.
1. By persuading them of the goodness of the cause, why they suffer.
2. By forewarning of their sufferings, All who will live godly must suffer tribulation. Christ hath done us no wrong, He hath told us what we must look for, it is no more than we expected. The fiery trial is not a strange thing. Surely this maketh way for much comfort, that we looked for afflictions beforehand; we prepared an ark against the deluge should come.
3. By informing us of His sovereignty and conquest over the world. If our enemies were equal or superior to Christ, then we might justly be left without comfort; but what Christ spake to His disciples belongs to all (Joh 14:18; Joh 16:33).
4. By virtue of His prayer put up in that very behalf (Joh 17:13).
5. By instructing us of the good use and heavenly advantage all these tribulations shall turn unto.
(1) Our spiritual and eternal good. This will winnow away our chaff, purge our dross, be a school wherein we shall learn more spiritual and Divine knowledge than ever before. Sufferings have taught more than vast libraries, or the best books can teach.
(2) Our eternal glory. (A. Burgess.)
The sacred joy
These words fathom a depth of human experience which can only be touched by those who seek in the life of Christ the key to the mystery of pain. There is a suffering which is common to man, and there is in respect of such suffering consolation in God. But there is a suffering which belongs to life under its highest conditions and which the mere man of the world never tastes, but for which there is a Divine joy which is equally beyond his range.
I. The nature of the suffering which is to be regarded as a sharing of the suffering of the Lord. Among the elements which enter into it are–
1. The spectacle of the misery of mankind. On earth Christ wept as He beheld it, and the Christian is also bound to feel the pressure of its burden.
2. The deadly nature of evil. We cannot cheat ourselves into the belief that it does not much matter, that God is good and will make it all right at last. Sin is to be looked at in the light of Calvary. That teaches how terrible it is to the eye of God, how deadly in the heart of man.
3. The resistance of the will of the flesh to the best efforts and influences; its determination to reject the things that heal and save. It was this that made Christ the Man of Sorrows (Luk 13:34). To see a man perish within reach of rescue is one of the most piteous of spectacles. Imagine, then, what the world must be to Christ as He says, Ye will not come unto Me that ye might have life. This burden the disciple of Christ has ever pressing upon him as he fulfils his ministry in a scornful world.
4. The future eternal destiny. The thought pressed as a constant burden on the heart of Christ. It was this that drove Paul into barbarous lands, if he might save a soul from death. The fellowship of the Redeemers tears is no unknown experience to the disciple.
II. How our consolation aboundeth in Christ. If we are called to share the suffering, we are called also to share the consolation. There was a joy set before Christ for which He endured the Cross, etc.
the joy of a sure redemption of humanity. These are some of the elements of the joy.
1. The God of all power and might has taken up the burden and wills the redemption of the world. God has come forth in Christ to undertake in person the recovery of our race. In working and suffering for man we have the assurance that God is with us. We see Mammon or Moloch on the throne, but it cannot be for ever. With all the vantage strength of His Godhead, Christ is working at the problem of mans salvation. When we feel saddened by the burden of human misery let us rest on the thought, God is in Christ reconciling the world unto Himself.
2. There is a joy in the fulfilment of a self-sacrificing ministry which is more like heavenly rapture than any other experience which is within our reach. Unselfish work, inspired by the love of Christ, is the souls gymnastic culture. To sow the seed of the kingdom is the present joy of a lifetime. No man who has known it would part with it to be a crowned king. The certainty of the issue (Isa 55:10-13). (J. Baldwin Brown, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. The sufferings of Christ] Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds.
Our consolation also aboundeth] We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds’ weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He calleth his and the other apostles sufferings, the sufferings of Christ, either because they were sufferings for Christ, that is, for doing the work which Christ had given them to do; or his and their personal sufferings, as members of that body of which Christ is the Head. Christ calleth Sauls persecuting the saints, a persecuting of himself, Act 9:4. Thus we read of Pauls filling up that which is behind of the afflictions of Christ, Col 1:24.
So our consolation also aboundeth by Christ; but, saith the apostle, blessed be God, as we have many sufferings for Christ, so also we have many consolations by Christ. Christ, as God, is the efficient cause of the saints consolation; as Mediator, dying for us, he is the meritorious cause; and it is by his Spirit (who is called the Comforter) that they are applied to us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. sufferingsstanding incontrast with “salvation” (2Co1:6); as “tribulation” (distress of mind), with comfortor “consolation.”
of ChristCompare Col1:24. The sufferings endured, whether by Himself, or byHis Church, with which He considers Himself identified (Mat 25:40;Mat 25:45; Act 9:4;1Jn 4:17-21). Christ callsHis people’s sufferings His own suffering: (1) because of thesympathy and mystical union between Him and us (Rom 8:17;1Co 4:10); (2) They are borne forHis sake; (3) They tend to His glory (Eph 4:1;1Pe 4:14; 1Pe 4:16).
abound in usGreek,“abound unto us.” The order of the Greekfollowing words is more forcible than in English Version,“Even so through Christ aboundeth also our comfort.” Thesufferings (plural) are many; but the consolation(though singular) swallows up them all. Comfort preponderates in thisEpistle above that in the first Epistle, as now by the effect of thelatter most of the Corinthians had been much impressed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For as the sufferings of Christ abound in us,…. By “the sufferings of Christ” are not meant those which he suffered in his own person for the sake, and in the room and stead of his people, the fruits and effects of which abound to them, and in them; but those which he suffers in his members, or which they suffer for his sake; and which are said to “abound in” them, because of the variety and greatness of them; though not as if they were more or greater than what Christ suffered in his soul and body, when he was made sin and a curse for his people: yet notwithstanding the abundance of them, such is the goodness and grace of God, that he proportions comforts to them; as their afflictions increase, so do their comforts; as their sufferings for the sake of Christ, and his Gospel, are more and greater,
so, says he, our consolation aboundeth by Christ: meaning, either that consolation which they felt and enjoyed in their own souls, under all their tribulations, which abundantly answered to them, and which they ascribe to Christ, from and by whom it comes to them; or else that consolation, which, by preaching Christ, abounded to the relief of others who were in distress and trouble.
Fuente: John Gill’s Exposition of the Entire Bible
The sufferings of Christ ( ). Subjective genitive, Christ’s own sufferings.
Abound unto us ( ). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (2Cor 4:10; Rom 8:17; Phil 3:10; Col 1:24).
Through Christ ( ). The overflow () of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Rom 8:17; 1Pet 4:13).
Fuente: Robertson’s Word Pictures in the New Testament
Sufferings of Christ. Not things suffered for Christ ‘s sake, but Christ ‘s own sufferings as they are shared by His disciples. See Mt 20:22; Phi 3:10; Col 1:24; 1Pe 4:13. Note the peculiar phrase abound [] in us, by which Christ ‘s sufferings are represented as overflowing upon His followers. See on Col 1:24.
Fuente: Vincent’s Word Studies in the New Testament
1) “For as the sufferings of Christ abound in us,” (hoti kathos perisseuei ta Pathemata tou christou eis humas) “Because as the sufferings of Christ abound in us;” the 11 us” refers first to Paul and his missionary companions and second to the Corinthians and believers in general, Act 9:4; 2Co 4:8-10; Col 1:24; 2Ti 3:12. The latter passage asserts that all who “live Godly in Christ Jesus,” shall suffer.
2) “So our consolation also aboundeth by Christ,” (houtos dia tou christou perisseuei kai he paraklesis) “Thus also our comfort abounds through Christ,” who has promised, “I will never leave thee, nor forsake thee,” Heb 4:15-16; Heb 13:5; Gen 28:15; Deu 31:6; Deu 31:8; Jos 1:5; as we suffer for Christ we are assured (consoled) as His children that we shall share in His joy and glory, 1Pe 4:13.
Fuente: Garner-Howes Baptist Commentary
5. For as the sufferings of Christ abound — This statement may be explained in two ways — actively and passively. If you take it actively, the meaning will be this: “The more I am tried with various afflictions, so much the more resources have I for comforting others.” I am, however, more inclined to take it in a passive sense, as meaning that God multiplied his consolations according to the measure of his tribulations. David also acknowledges that it had been thus with him:
According to the multitude, says he, of my anxieties within me, thy consolations have delighted my soul. (Psa 94:19.)
In Paul’s words, however, there is a fuller statement of doctrine; for the afflictions of the pious he calls the sufferings of Christ, as he says elsewhere,
that he fills up in his body what is wanting in the sufferings of Christ. (Col 1:24.)
The miseries and vexations, it is true, of the present life are common to good and bad alike, but when they befall the wicked, they are tokens of the curse of God, because they arise from sin, and nothing appears in them except the anger of God and participation with Adam, which cannot but depress the mind. But in the mean time believers are conformed to Christ, and
bear about with them in their body his dying, that the life of Christ may one day be manifested in them. (2Co 4:10.)
I speak of the afflictions which they endure for the testimony of Christ, (Rev 1:9,) for although the Lord’s chastisements, with which he chastises their sins, are beneficial to them, they are, nevertheless, not partakers, properly speaking, of Christ’s sufferings, except in those cases in which they suffer on his account, as we find in 1Pe 4:13. Paul’s meaning then is, that God is always present with him in his tribulations, and that his infirmity is sustained by the consolations of Christ, so as to prevent him from being overwhelmed with calamities.
Fuente: Calvin’s Complete Commentary
(5) Abound in us.Better, overflow to us. The sufferings of Christ, as in 1Pe. 4:13; 1Pe. 5:1 (the Greek in 1Pe. 1:11 expresses a different thought), are those which He endured on earth; those which, in His mysterious union with His Church, are thought as passing from Him to every member of His body, that they too may drink of the cup that He drank of. For the thought that in our sufferings, of whatever nature, we share Christs sufferings, comp. 2Co. 4:10; Php. 3:10; Col. 1:24; 1Pe. 4:13. The use of the plural, our tribulations, overflow to us, is dependent partly on the fact that St. Paul has joined Timotheus with himself in his salutation, and partly on the fact that it is his usual way of speaking of himself unless he has distinctly to assert his own individuality.
So our consolation also aboundeth.Better, as before, overflows. The consolation which has come to him through Christ, as the channel through whom it flows down from the Father, has, like the suffering, an expansive power, and pours itself out on others.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Sufferings of Christ Not as some render, sufferings for Christ; but the same sufferings in kind as those of Christ; or rather, sufferings undergone by Christians in their oneness with Christ, so that they are his.
By Christ For Christ makes consolation to abound to all who undergo his sufferings. The martyr for Christ has rejoiced and triumphed in the flame through Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 1:5 . Ground assigned for the . .
] is abundant in relation to us , i.e. it is imparted to us above measure , in a very high degree. Comp. Rom 5:15 .
] are not the sufferings for Christ’s sake (so Pelagius and most), which cannot be expressed by the simple genitive, but the sufferings of Christ (Winer, Billroth, Olshausen, Neander, Ewald, Hofmann), in so far as every one who suffers for the gospel suffers the same in category as Christ suffered. Comp. Mat 20:22 ; Phi 3:10 ; Col 1:24 ; Heb 13:13 ; 1Pe 4:13 . See also on Rom 8:17 . Hence Cornelius a Lapide, Leun, and Rckert render correctly in substance: “quales passus est Christus.” But Chrysostom, Theophylact, Oecumenius, Beza, Calovius, and others are wrong, who render: “the sufferings, which Christ endures in His members ;” comp. de Wette and Osiander. For the conception of a Christ continuing to suffer in His members is nowhere found in the N. T., not even in Act 9:4 , and is contrary to the idea of His exaltation. See on Col 1:24 .
.] through His indwelling by means of the Spirit. See Rom 8:9-10 ; Eph 3:17 ; Col 1:29 , al.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(5) For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. (6) 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. (7) And our hope of you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.
The sufferings of Christ, which the Apostle here speaks of, cannot be supposed to mean Christ’s personal sufferings when on earth; but rather, the solemn Meditation upon them. While a child of God is receiving the blessed consequences of the Lord’s death, grace will cause him to call to mind, the vast purchase from the guilt and tremendous punishment due to sin, by the blood of the cross, and his soul, will in consequence, at times, contemplate with holy sorrow, the wormwood and the gall. And perhaps Paul’s expression of the sufferings of Christ, might have respect to the present afflictions in Christ’s members. There is a passage in the Apostle’s Epistle to the Colossians, which may assist to throw some light upon the subject: Who now rejoice (saith Paul) in my sufferings. for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body’s sake, which is the Church, Col 1:24 . By which we seem authorized to conclude, that the sympathy of Christ with his members is such, that what they feel, Jesus knows, and hath affections for them, suited to this relationship. These sufferings of Christ in his members have no relation in point of satisfaction to make amends for offended justice. The most ample retribution hath been made, in the obedience and death of Christ once for all, Heb 10:14 . But these sufferings are perfectly distinct from every idea of satisfaction. They are the consequences of the present imperfect state of being in which Christ’s members are; therefore, while any of His remain under any of the consequences of imperfection and sorrow, Christ feels for them; and as such, they may be called his sufferings in them. And this explains that sweet Scripture: Whoso toucheth you, toucheth the apple of his eye, Zec 2:8 . Hence, Christ called from Heaven on Saul: why persecutest thou me? Act 9:5 . Reader! what a precious thought! Surely, every child of God ought to encourage it. He may say, Jesus, though at the fountain-head of glory and joy, and complete as he is in his own Person, in everything that is blessed; yet in his members, he enters into all their concerns. He feels for them, participates with them, and hath not only all the mercies of his divine nature, going forth in continual watching over them; but by virtue of his human nature, he doth as much take part with them, as a man pities and feels for his friend. Yea! the child may, and ought to say: my God, my Savoir, my Jesus; might as soon cease to be God, or cease to be man, or the union of both be done away, as cease to enter into all and every concern of his people!
But Paul adds another sweet observation to this subject. He saith, that as the sufferings of Christ abound in his people, so their consolation abounded by Christ. By which I apprehend the Apostle meant, that Christ becomes the source of every consolation to his redeemed. Not his gifts, not his graces, but himself. Christ is the whole consolation of the Church. Hence those of the faithful, who, taught of God the Holy Ghost to be on the lookout for Christ’s coming, at the time when the Son of God appeared in substance of our flesh, were said to have been waiting for the consolation of Israel, Luk 2:25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
Ver. 5. As the sufferings of Christ ] So called, either because the saints suffer for Christ, or because they have him suffering with them, Act 9:4 . God is more provoked than Nehemiah, Neh 4:3 ; Neh 4:5 .
So our consolation ] As the lower the ebb, the higher the tide, , , saith Ignatius. The more pain, the more gain. It is to my loss if you bate me anything in my sufferings. As the hotter the day, the greater the dew at night; so the hotter the time of trouble, the greater the dews of refreshing from God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] ‘As He is, so are we in this world:’ 1Jn 4:17 . As the sufferings of Christ ( endured by Christ , whether in his own person, or in his mystical body the Church, see Mat 25:40 ; Mat 25:45 ) abound towards us (i.e. in our case , see reff.); even so through Christ our consolation also abounds . The form of expression is altered in the latter clause: instead of . we have . . . And not without reason: we suffer , because we are His members : we are consoled because He is our Head . There is no comparison (as Chrys., p. 422, , , , ) between the personal sufferings of Christ, and theirs.
Fuente: Henry Alford’s Greek Testament
2Co 1:5 . . . .: for as Christ’s sufferings flow over abundantly to us, even so our comfort also aboundeth through Christ . That the Christian is a fellow-sufferer with Christ is frequently urged by St. Paul (Rom 8:17 , Phi 3:10 , Col 1:24 ; see esp. chap. 2Co 4:10-11 below, and cf. Mat 20:22 ). Here he dwells on the thought that this fellowship in suffering implies also the consolation and strength which flow from union with Christ; cf. 1Pe 4:13 .
Fuente: The Expositors Greek Testament by Robertson
sufferings. Greek. pathetna. See Rom 8:18.
Christ = the Christ. App-98.
in = towards. Greek. eis, as in 2Co 1:4.
consolation = comfort, as 2Co 1:3.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] As He is, so are we in this world: 1Jn 4:17. As the sufferings of Christ (endured by Christ, whether in his own person, or in his mystical body the Church, see Mat 25:40; Mat 25:45) abound towards us (i.e. in our case, see reff.);-even so through Christ our consolation also abounds. The form of expression is altered in the latter clause: instead of . we have . . . And not without reason:-we suffer, because we are His members: we are consoled because He is our Head. There is no comparison (as Chrys., p. 422, , , , ) between the personal sufferings of Christ, and theirs.
Fuente: The Greek Testament
2Co 1:5. , , , of Christ towards (in) us; ours by Christ) The words and their order are sweetly interchanged.- , adversities (sufferings); consolation) The former are numerous; the latter is but one, and yet exceeds the former.-, so) There shines forth brightly from this very epistle, as compared with the former, a greater amount of consolation to the Corinthians, who had been deeply impressed with the first epistle, consolation being extremely well suited to their circumstances, after the distresses which had intervened; and so there shines forth brightly in it the newness of the whole inner man, increasing more and more day by day.
Fuente: Gnomon of the New Testament
2Co 1:5
2Co 1:5
For as the sufferings of Christ abound unto us,-[Paul was called to experience the same sufferings which Christ endured (Act 9:15-16); and to suffer in his cause, and in the promotion of the same object. The sufferings which he endured were in the cause of Christ and his gospel; they were endured in endeavoring to advance the same object which Christ sought to promote; and were substantially of the same nature. They arose from opposition, contempt, persecution, trial, and want, and were the same as those to which the Lord Jesus himself was subjected during the whole of his public life.]
even so our comfort also aboundeth through Christ.-[The opposition, the persecution, and the cruelties he endured in the cause of Christ were like those which Christ endured, and he submitted to them as a servant of Christ, and one who by faith was identified with Christ. If then, in virtue of this vital union, he had an abundant share in the sufferings of his Lord, he was sure that through the same union with Christ he was receiving an abundant supply of divine comfort.] As we suffer with Christ, suffer as his servants, the consolations that come from Christ will be bestowed on us as his servants. If we suffer with him, we shall also reign with him. (2Ti 2:12).
Fuente: Old and New Testaments Restoration Commentary
as: 2Co 4:10, 2Co 4:11, 2Co 11:23-30, Act 9:4, 1Co 4:10-13, Phi 1:20, Phi 3:10, Col 1:24
so: Luk 2:25, Phi 2:1, 2Th 2:16, 2Th 2:17
Reciprocal: Gen 28:11 – took Psa 71:21 – comfort Psa 94:19 – General Pro 15:15 – but Isa 61:2 – to comfort Jer 14:8 – in time Mat 11:30 – burden 2Co 1:4 – that Gal 6:17 – I bear Phi 2:21 – the Heb 6:18 – we might
Fuente: The Treasury of Scripture Knowledge
2Co 1:5. Jesus was in Heaven clothed with a spiritual body when Paul was writing this epistle, hence He could not literally undergo personal sufferings. But the church is His body in another spiritual sense and is subject to sufferings, and in that manner He may well be said to suffer with the faithful disciples. Besides this, Heb 4:15 says that Christ can “be touched with the feelings of our inirmitives,” and in this sense He is also able to suffer with the saints. By the same token, the faithful disciples will share in the triumph of their Master over all trials and hardships experienced for the sake of righteousness.
Fuente: Combined Bible Commentary
2Co 1:5. For as the sufferings of Christ abound unto us. In what sense? Those touching words of the glorified One to Saul, on his way to Damascus, seem to furnish the answer: Saul, Saul, why persecutest thou MeI am Jesus, Whom thou persecutest (Act 9:4-5): as if to say, Whatsoever is done to my cause, and to my people for my sake, is done to Me. He Himself, as His Fathers witness on earth, could say, The reproaches of them that reproached Thee fell on Me (Rom 14:3, from Psa 69:7-9). In this sense Christians fill up that which is lacking in the sufferings of Christ (Col 1:24), and have the fellowship of His sufferings, becoming conformable unto His death (Php 3:10),even to our comfort also aboundeth through Christaccording to His own promise, In the world ye shall have tribulation; but be of good cheer; I have overcome the world (Joh 16:31): Be of good cheer, Paul; for as thou hast borne witness of me at Jerusalem, so must thou bear witness also at Rome (Act 23:11).
Fuente: A Popular Commentary on the New Testament
Note here, 1. That the saint’s sufferings are called the sufferings of Christ. The head suffers in the members, because the members suffer for the sake of the head.
Note, 2. That the saint’s sufferings in the cause, and for the sake of Christ, are sometimes overflowing and excessive sufferings: The sufferings of Christ abound in us.
Note, 3. That as a Christian’s sufferings are for Christ, so are their comforts and consolations from him; yea, their comforts do bear some proportion to their sufferings; as our sufferings abound, so our consolation abounds by Christ.
Fuente: Expository Notes with Practical Observations on the New Testament
For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ. [By “sufferings of Christ” Paul means the persecutions, etc., suffered for Christ’s sake. As Christ himself suffered while on the earth, so the church, his mystical body, must likewise suffer while in the flesh (Phi 3:17; Gal 2:20; Heb 3:13; 1Pe 4:13; Act 9:4). It does this because it lives as he did, and its work is in a sense supplemental to his (Col 1:24; Joh 17:14; Joh 18:19-20). It is comforted by the Holy Spirit (Joh 14:16-18), with the sense of the present love of Christ, and assured hope of reward; a sense of increased power to assist and comfort others; a trust that all things are working together for good (2Co 4:17). The measure of affliction becomes also the measure of comfort.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
1:5 For as the {c} sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
(c) The miseries which we suffer for Christ, or which Christ suffers in us.
Fuente: Geneva Bible Notes
Paul personally experienced many afflictions and sorrows, to which he began to refer here. However note that it is a particular kind of suffering to which he referred: the sufferings of Christ (cf. 1Pe 2:20). These were the sufferings Paul was experiencing because he belonged to Christ and stood up for Christ in a hostile environment.
"Suffering which is the consequence of disobedience and selfishness has no blessing in it and cannot possibly be described as ’of Christ.’" [Note: Hughes, p. 14. Cf. 1 Peter 2:20.]
"Samuel Rutherford wrote to one of his friends, ’God has called you to Christ’s side, and the wind is now in Christ’s face in this land: and seeing ye are with Him ye cannot expect the lee-side or the sunny side of the brae [hill].’" [Note: William Barclay, The Letters to the Corinthians, p. 190.]
Paul’s point in this verse was this. Regardless of how great our sufferings for Christ may be, God will not only match them but exceed them with His comfort, strength, and encouragement.