Exegetical and Hermeneutical Commentary of 2 Corinthians 1:4
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.
4. tribulation] Tribulatio, Vulgate. The word thus translated is rendered trouble in the next clause, and in the Vulgate by pressura, and is derived from a verb signifying to squeeze, press. The English word tribulation is derived from the Latin tribulo, to thresh. See Trench, Study of Words, Lect. 11.
that we may be able to comfort them which are in any trouble ] St Paul represents affliction (1) as a school of sympathy, (2) as a school of comfort (or rather encouragement), 2Co 1:5, (3) as a school of assurance, 2Co 1:10. Robertson.
by the comfort wherewith we ourselves are comforted of God ] We may observe here, as elsewhere in Scripture, that no gift is bestowed upon any one to keep to himself. If St Paul is encouraged by God, it is not only for his own sake, but that he may be able to impart to others the encouragement which he has received. See notes on First Epistle, especially on ch. 1Co 6:12 , 1Co 8:13, 1Co 10:23, 1Co 14:5 ; 1Co 14:12. Cf. also Joh 15:1-17; Romans 14; 1Co 3:9; 1Co 4:7; Eph 4:16; Col 2:19.
Fuente: The Cambridge Bible for Schools and Colleges
Who comforteth us – Paul here doubtless refers primarily to himself and his fellow apostles as having been filled with comfort in their trials; to the support which the promises of God gave; to the influences of the Holy Spirit, the Comforter; and to the hopes of eternal life through the gospel of the Redeemer.
That we may be able to comfort … – Paul does not say that this was the only design which God had in comforting them that they might be able to impart comfort to others; but he does say that this is an important and main purpose. It is an object which he seeks, that his people in their afflictions should be supported and comforted; and for this purpose he fills the hearts of his ministers with consolation; gives them personal experience of the sustaining power of graco in their trials; and enables them to speak of what they have felt in regard to the consolations of the gospel of the Lord Jesus.
By the comfort … – By the same topics of consolation; by the same sources of joy which have sustained us. They would have experience; and by that experience they would be able to minister consolation to those who were in any manner afflicted. It is only by personal experience that we are able to impart consolation to others. Paul refers here undoubtedly to the consolations which are produced by the evidence of the pardon of sin, and of acceptance with God, and the hope of eternal life. These consolations abounded in him and his fellow apostles richly; and sustained by them he was able also to impart like consolation to others who were in similar circumstances of trial.
Fuente: Albert Barnes’ Notes on the Bible
2Co 1:4
Who comforteth us.
.. that we may be able to comfort them which are in any trouble.
Divine comfort in tribulation
1. There is no tribulation either for the kind or degree of it, but God can and doth comfort His people therein, and Gods comforts do far exceed all philosophical remedies, as much as the sun doth a glow-worm.
2. It is very useful to know what are these apples of comfort (Son 2:1-17; Son 3:1-11; Son 4:1-16; Son 5:1-16), because many of Gods children–
(1) Are in a great manner ignorant of what foundations and sure grounds they have of comfort. They are like Elishas servant, who, though there was a great host of angels to help him, yet did not see them. So that the Spirit of God not only illuminates us in the matter of duty, but also in matter of comfort.
(2) Though they know many arguments of comfort, yet their memory faileth them, that in the very hour of their temptations they forget what comfortable supports they might make use of. So that it is good to preach of these principles of consolation, that thereby we may be remembrancers to you.
3. Come we then to lead you up into the mount of transfiguration, let us see, even in this life, what are the good things God hath prepared for those that love Him. And take this for a foundation, that God comforts through and by the Scriptures.
I. All tribulation is precisely determined by God as a Father out of much love.
1. In regard of the beginning, the degree, and the continuance of it. Here is matter of comfort enough; here is more oil than we have vessels to receive (Mat 5:1-48.; Heb 12:9-10). Now as winter and cold is necessary in its season as well as summer, and the night hath its use as well as the day, a time of tribulation is as necessary as a time of rest and quietness.
2. In regard to the time of deliverance from it. The tribulation shall not stay an hour longer than while it may do good to thee; He will not take one drop of blood more from thee than is necessary to prevent thy disease, or abate it (Rev 2:10). Even as the artificer knoweth how long the gold must be in the fire to take away the dross, and will not suffer it to abide any longer.
II. Another Scripture-cordial is from Christ, with all the fulness that is in him. Christ received by faith is able to make us gather grapes of thorns and figs of thistles. He that hath this sun cannot be in the dark night. What makes Paul (Rom 8:1-39.) to triumph in all manner of tribulations? Is not the foundation of all this Christ dead and Christ risen again? And if He hath given us Christ, how shall He not with Him give us all things? Thus the spiritual influence of Christ into the soul taketh away the bitterness of all troubles.
III. Another Scripture discovery for comfort is to press and command the life of faith upon Gods promise. So that, whatsoever the principles of the world and sense do suggest, yet faith rectifieth all. That finds honey to come out of a dead lion, that can suck honey from a bitter herb. Gods thoughts and ours are wholly different; only faith enableth us to know the mind of God; and where flesh is ready to say, God is casting off and utterly forsaking, there faith seeth Him drawing near. The disciples in a tempest thought they had seen a spirit, and were affrighted, but it was Christ. The promise of God and faith applying it, do bear up the soul, and make it rejoice in troubles (Heb 6:18).
IV. Eternal glory is to be possessed after the troubles (2Co 4:16-17). (A. Burgess.)
Comforting others
Circumstances of life not unfrequently become aids to the revelations of God to the soul. Most of us know how troubles have helped us in the translation of the Bible.
I. Our afflictions and comfortings are the source of our fitness for influencing others.
1. These together bring a peculiar kind of power.
(1) How often the very tone of stricken ones has had its power upon us: They were not morbid; not talking always about their past griefs; but our spirits felt as we listened to them the hallowing influence of the passage through suffering. Compare their conversation with that of those whom God has but seldom and lightly smitten. Take those efforts which are made for the conversion of others; hear also the men of sanctified afflictions. They who have been brought to Christ without any great struggles seldom gain the power to aid the early seekings of others.
(2) Take any endeavour to express sympathy with those who may now be suffering. The unstricken can find beautiful words, but the stricken can express unutterable things in silence.
2. Then it will but be reasonable to expect that if God has valuable influence for us to exert, He will need to bring us through troubles. The same truth shines out, even more clearly, from the life and Cross of Christ. He is able to succour because in all points tempted. Should you not, then, bless God for sorrows that win you Christly powers to bless others?
II. Our afflictions and comfortings gain for us all the power of a noble example, There is an unconscious as well as a conscious influence, forming an atmosphere, living in which men insensibly grow better. Sometimes Gods more suffering children become despondent because they can do so little actual work for Christ; but God has done some of His very best things by the example of suffering patience.
1. Estimate the moral influence of sanctified afflictions on men who are living with no sense of spiritual and eternal things. What touches these men? Do sermons? Alas! but faintly. Does Christian life around them? Alas! its witness is too feeble. Does their own part of human trouble? Only a little, for they accept it as their part of the common lot. But in the presence of a sanctified Christian sufferer many a worldly, thoughtless man has said in his heart, I would gladly change places with him, if I could but know his heart peace.
2. Then estimate the influence exerted by such on doubting and imperfect Christians. For all of us the Christian life is difficult; it is easy for us all to fall into careless, unworthy living, and into doubt and despair. Now those who have passed under Gods afflictions and comfortings have a higher life; they excite us all to try and reach up to it.
3. Then think of the power exerted by these sanctified sufferers on children. Religion is in this way set before the young as no mere theory, but the very noblest power to sanctify their life. (R. Tuck, B. A.)
Affliction a school of comfort
1. If there is one point of character more than another which belonged to St. Paul it was his power of sympathy. He went through trials of every kind, and this was their issue. He knew how to persuade, for he knew where lay the perplexity; he knew how to console, for he knew the sorrow. His spirit was as some delicate instrument which, as the weather changed about him, accurately marked all its variations, and guided him what to do. To the Jews he became as a Jew, etc. (2Co 11:23-30). The same law was fulfilled not only in the case of Christs servants, but even He Himself condescended to learn to strengthen man, by the experiencing of mans infirmities (Heb 2:17-18; Heb 4:14-15).
2. Now, in speaking of the benefits of suffering, we should never forget that by itself it has no power to make us more heavenly. It makes many men morose and selfish. The only sympathy it creates in many is the wish that others should suffer with them, not they with others. The devils are not incited by their own torments to any endeavour but that of making others devils also. It is only when grace is in the heart that anything outward or inward turns to a mans salvation.
3. And while affliction does not necessarily make us kind, and may even make us cruel, the want of affliction does not mend matters. There is a buoyancy and freshness of mind in those who have never suffered, which, beautiful as it is, is perhaps scarcely suitable and safe in sinful man. Pain and sorrow are the almost necessary medicines of the impetuosity of nature. Without these, men, like spoilt children, act as if they considered everything must give way to their own wishes and conveniences.
4. Such is worldly happiness and worldly trial; but God, while He chose the latter as the portion of His saints, sanctified it. He rescues them from the selfishness of worldly comfort without surrendering them to the selfishness of worldly pain. He brings them into pain, that they may be like Christ, and may be led to think of Him, not of themselves. When they mourn, they are more intimately in His presence than at any other time. Pain, anxiety, bereavement, distress, are to them His forerunners. He who has been long under the rod of God becomes Gods possession (Lam 3:1-2; Lam 3:12). And they who see him gather around like Jobs acquaintance, speaking no word to him, yet more reverently than if they did; looking at him with fear yet with confidence, as one who is under Gods teaching and training for the work of consolation towards his brethren. Him they will seek when trouble comes on themselves; turning from all such as delighted them in their prosperity.
5. Surely this is a great blessing to be thus consecrated by affliction as a minister of Gods mercies to the afflicted. Thus, instead of being the selfish creatures which we were by nature, grace, acting through suffering, tends to make us ready teachers and witnesses of Truth to all men. Time was when, even at the most necessary times, we found it difficult to speak of heaven to another; but now our affection is eloquent, and out of the abundance of the heart our mouth speaketh.
6. Such was the high temper of mind instanced in our Lord and His apostles, and thereby impressed upon the Church. And for this we may thank God that the Church has never forgotten that we must all, through much tribulation enter into the kingdom of God. She has never forgotten that she was set apart for a comforter of the afflicted, and that comfort well we must first be afflicted ourselves. Those who are set on their own ease most certainly are bad comforters of others; thus the rich man, who fared sumptuously every day, let Lazarus lie at his gate, and left him to be comforted after this life by angels. As to comfort the poor and afflicted is the way to heaven, so to have affliction ourselves is the way to comfort them. (J. H. Newman, D. D.)
Vishal
Affliction
I. As a school of comfort. Affliction and comfort–a remarkable connection of two apparent opposites, and yet how indissoluble! For heavenly, as distinguished from mere earthly gladness, is inseparable from suffering. It was so in the life of Christ; it was immediately after the temptation that angels came and ministered to Him; it was in His agony that the angel strengthened Him. And as in His life so in ours, these two are never separated, for the first earnest questions of personal and deep religion are ever born out of personal suffering. As if God had said, In the sunshine thou canst not see Me; but when the sun is withdrawn the stars of heaven shall appear.
II. A school of assurance.
1. There is nothing so hard to force upon the soul as the conviction that life is a real, earnest, awful thing. Only see the butterfly life of pleasure men and women are living day by day, flitting from one enjoyment to another; living, working, spending, and exhausting themselves for nothing else but the seen and temporal and unreal.
2. Nothing is harder than to believe in God. When you are well, when hours are pleasant and friends abundant, it is an easy thing to speculate about God; but when sorrow comes, speculation will not do. It is like casting the lead from mere curiosity, when you have a sound strong ship in deep water. But when she is grinding on the rocks, then we sound for God. For God becomes a living God, a home, when once we feel that we are helpless anti homeless in this world without Him.
III. A school of sympathy.
1. Some Christians are rough, hard, and rude: you cannot go to them for sympathy. They have not suffered. Tenderness is got by suffering. Would you be a Barnabas and give something beyond commonplace consolation to a wounded spirit? then you must suffer being tempted.
2. Now here we have a very peculiar source of consolation in suffering. The thought that the apostles suffering benefited others soothed him in his afflictions, and this is a consolation which is essentially Christian. Consider how the old Stoicism groped in the dark to solve the mystery of grief, telling you it must be, and that it benefits and perfects you. Yes, that is true enough. But Christianity says much more; it says, Your suffering blesses others; it gives them firmness. Here is the law of the Cross: No man dieth to himself; for his pain and loss is for others, and brings with it to others joy and gain. (F. W. Robertson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Who comforteth us] Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation-never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties.
That we may be able to comfort them] Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister’s trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See 2Co 1:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who comforteth us in all our tribulation; us, who are the ministers of the gospel, (as it may appear by what followeth), for the apostle saith, that God doth it, that ministers might, from the comforts wherewith God had comforted them, be able to comfort his people when they are under any trouble, either of body or mind, by the same methods and arguments which the Holy Spirit had used and brought to their minds under trouble to relieve any of them. Two things are observable from this verse:
1. That the apostle attributeth all the support, relief, and comfort, which he had under any tribulation, to God, as the Fountain and Author of all mercy; for though possibly our comforts may be caused from the application of some promises in holy writ, either called to our minds by the act of our own minds, or brought to our remembrance by some others; yet it is God who must make those plasters to stick, and to become healing and sanative to our souls: so that he is the principal efficient cause, though the Scriptures, or men, may be instrumental causes.
2. That the gifts, graces, and mercies that God bestowed upon his ministers, are bestowed upon them, not merely for their own use, but for the use and good of others; to enable them to be serviceable in doing good to others souls.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. usidiomatic for me(1Th 2:18).
that we may . . . comfortthem which are in any troubleTranslate, as the Greek isthe same as before, “tribulation.” The apostle lived, notto himself, but to the Church; so, whatever graces God conferred onhim, he considered granted not for himself alone, but that he mighthave the greater ability to help others [CALVIN].So participation in all the afflictions of man peculiarly qualifiedJesus to be man’s comforter in all his various afflictions (Isa 50:4-6;Heb 4:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who comforteth us in all our tribulation,…. The apostle in this verse gives a reason of the former thanksgiving, and at the same time confirms the above character of God, as “the God of all comfort”, by his own experience, and that of his fellow ministers; who, though they had been in great tribulation and affliction for the sake of Christ, and his Gospel, yet were not left destitute of divine help and support under their trials; but had much consolation and sweet refreshment administered to them by the presence of God with them, the application of his promises to them, the shedding abroad of his love in them, and the fellowship and communion they enjoyed with Father, Son, and Spirit. The end of this, or why God was pleased to comfort them in such a manner, was not so much on their own account; though it showed that they were loved, and not hated and rejected of God, but for the good of others:
that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God; many are the troubles and afflictions of the saints in this life, but it is the will of God that they should be comforted: and the persons he employs and makes use of in this way are his ministering servants, whose principal work and business it is to speak comfortably to the people of God; see Isa 40:1, and that they may be able to do so, that they may be fitted and furnished for so good a work, they are blessed with a rich experience of divine consolation in themselves, under the various troubles and exercises they are attended with in the course of their ministry; and such persons are, of all others, the fittest, and indeed the only proper persons to speak a word in season to weary souls.
Fuente: John Gill’s Exposition of the Entire Bible
In all our affliction ( ). is from , to press, old and common word, as tribulation is from Latin tribulum (roller). See on Mt 13:21 and 1Th 1:6. The English affliction is Latin afflictio from ad-fligere, to strike on.
That we may be able to comfort ( ). Purpose clause with and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher’s life, in any Christian’s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory.
Wherewith (). Genitive case of the relative attracted to that of the antecedent . The case of the relative here could have been either the accusative with the passive verb retained as in Mr 10:38 or the instrumental . Either is perfectly good Greek (cf. Eph 1:6; Eph 4:1). Personal experience of God’s comfort is necessary before we can pass it on to others.
Fuente: Robertson’s Word Pictures in the New Testament
In all our tribulation – in any trouble [ – ] . Note the nice use of the article : all our tribulation, collectively; any or every trouble, specifically. In is literally upon; the trouble forming the ground of the comfort. So in hope, Rom 4:18; Rom 5:2. We ourselves are comforted. An illustration of the personal character which pervades this epistle. Paul had been oppressed with anxiety concerning the reception of his first epistle by the Corinthian Church, by the delay of tidings, and by his disappointment in meeting Titus. The tidings, when at last they did arrive, aroused his gratitude for the wholesome effect of his rebuke upon the Church, and his indignation at the aggressions of the Judaizing teachers. With these feelings mingled his anxiety to hasten, in the Corinthian Church, the contribution for the poor saints in Judaea. This second letter therefore bears the marks of the high tension of feeling which finds expression in frequent personal allusions, especially to his afflictions. 139
Fuente: Vincent’s Word Studies in the New Testament
1) “Who comforteth us in all our tribulation,” (ho parakalon kemas epi pase te thlipsei hemon) “The one comforting us (continually) in all our affliction,” or (in all the trials actually existing). The term “parakalein” is used in three ways in the N.T., rendered “to beseech” 18 times by Paul; “to exhort” 17 times, and to “comfort” 13 times: 2Co 2:6-8; 2Co 5:20; 2Co 6:1; 2Co 7:6-7; 2Co 7:13; 2Co 8:6; 2Co 9:5; 2Co 10:1; 2Co 12:8; 2Co 12:18; 2Co 13:11.
2) “That we may be able to comfort them which are in any trouble,” (eis to dunasthai hemas parakalein tous en pase thlipsei) “With a view to our being able to comfort those (about us) in every affliction,” (any’ affliction, trial, or testing that might arise). This is the main design, intent or purpose of God’s comfort to each believer, that (each) believer may reach out to share comfort to others, Mat 25:34-40.
3) “By the comfort wherewith,” (dia tes parakleseos hes) “Through the comfort (of) or with which;” our comfort from God the Father, the Son, and the Holy Spirit, as believers, enables us to be instruments through which God comforts others. We are His vessels, agents, or instruments to dispense needed comfort to men, 1Co 6:19; 1Co 10:13; Eph 2:10.
4) “We ourselves are comforted of God,” (parakaloumetha autoi hupo tou theou) -We are ourselves comforted from (of) God;” the source of all comfort, 2Co 1:3.
GREATEST COMFORT
Believe me, I speak it deliberately, and with full conviction, I have enjoyed many of the comforts of life, none of which I wish to esteem lightly. Often have I been charmed with the beauties of nature, and refreshed with her bountiful gifts. I have spent many an hour in sweet meditation, and in reading the most valuable productions of the wisest men. I have often been delighted with the conversation of ingenious, sensible, and exalted characters: my eyes have been powerfully attracted by the finest productions of human art, and my ears by enchanting melodies. I have found pleasure when calling into activity the powers of my own mind; when residing in my own native land, or traveling through foreign parts; when surrounded by large, and splendid companies – still more, when moving in the small endearing circle of my own family; yet, to speak the truth before God, who is my judge, I must confess I know not any joy that is so dear to me; that so fully satisfies the inmost desires of my mind; that so enlivens, refines, and elevates my whole nature, as that which I derive from religion, from faith in God” As one who not only is the parent of men, but has condescended, as a brother, to clothe himself with our nature. Nothing affords me greater delight than a solid hope that I partake of his favors, and rely on his never failing support and protection. He, who has been so often my hope, my refuge, my confidence, when I stood upon the brink of an abyss, where I could not move one step forward; he who, in answer to my prayer, has helped me when every prospect of help vanished; that God who has safely conducted me, not merely through flowery paths, but likewise across precipitous and burning sands. May this God be thy God, thy refuge, thy comfort, as he has been mine.
-Lavater
Fuente: Garner-Howes Baptist Commentary
4. That we may be able to comfort There can be no doubt, that, as he had a little before cleared his afflictions from reproach and unfavorable reports, so now he instructs the Corinthians, that his having come off victorious through heavenly consolation was for their sake and with a view to their advantage, that they may stir themselves up to fellowship in suffering, instead of haughtily despising his conflicts. As, however, the Apostle lived not for himself but for the Church, so he reckoned, that whatever favors God conferred upon him, were not given for his own sake merely, (221) but in order that he might have more in his power for helping others. And, unquestionably, when the Lord confers upon us any favor, he in a manner invites us by his example to be generous to our neighbours. The riches of the Spirit, therefore, are not to be kept by us to ourselves, but every one must communicate to others what he has received. This, it is true, must be considered as being applicable chiefly to ministers of the Word. (222) It is, however, common to all, according to the measure of each. Thus Paul here acknowledges, that he had been sustained by the consolation of God, that he might be able himself to comfort others
(221) “ Pour son proufit particulier;” — “For his own private advantage.”
(222) “It is not enough for the ministers of the gospel to have devoured many books of learning, to be able to decide polemical questions in divinity, to convince gainsayers, to be doctors angelical, subtle or profound; to be mallei hereticorum — the hammer of heretics. Unless also they have the experimental works of God’s Spirit upon their own souls, they are not able to apply themselves to the hearts of others. Paul had not been able to comfort others, if the Lord had not practically acquainted him with heavenly consolations.” — Burgesse on 2Co 1:0, p. 178 — Ed.
Fuente: Calvin’s Complete Commentary
(4) Who comforteth us.For the writer, the name God of all comfort was the outcome of a living personal experience. He had felt that ever-continuing comfort flowing into his soul, and he knew that it had not been given to him for his own profit only, but that it might flow forth to others. Heathen poets had asserted one side of the truth. Sophocles had said
They comfort others who themselves have mourned;
Fragm.
and Virgil
Not ignorant of ill, I, too, have learnt
To succour those that suffer.n. i. 630.
There was a yet deeper truth in the thought that the power to comfort varies with the measure in which we have been comforted ourselves. Sorrow alone may lead to sympathy, but it falls short of that power to speak a word in season to them that are weary (Isa. 1:4), which is of the very essence of the work of comforting. The words imply that he had passed through a time of tribulation himself. They imply also that he knew of their troubles. (Comp. 2Co. 7:7-11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Able to comfort The consolations St. Paul receives from God, he receives not for himself alone. They are gifts wherewith he is able to console and enrich others. The fulness of the generous heart overflows, nay, empties itself, in blessings upon its fellow-sufferers.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 1:4. Who comforteth us It is certain that the mention of these experiences must have had a powerful tendency to conciliate the regard of the Corinthians to St. Paul; and such an introduction to his epistle as the whole of this before us, could not but incline them strongly in his favour. Some think that the last clause of this verse refers plainly to the comfort which the repentance of the incestuous person gave St. Paul, after the affliction that he had endured on his account. See ch. 2Co 7:7. But it seems more natural to understand it of that general consolation arising from the pardon of sin and interest in God; that his afflictions should co-operate for his advantage; and that a crown of glory, heightened by these trials, would close the scene. He frequently insists on these topics in his epistles; and none surely can be more important and delightful.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 1:4 . ] Where Paul in this Epistle does not mean himself exclusively, but wishes to include Timothy also (or others, according to the context), although often only as quite subordinate, he speaks in the plural . He does not express himself communicativ , but in the singular , where he gives utterance to his own personal conviction or, in general, to anything concerning himself individually (2Co 1:13 ; 2Co 1:15 ; 2Co 1:17 ; 2Co 1:23 ; 2Co 2:1-10 ; 2Co 2:12-13 ; 2Co 7:4 ; 2Co 7:7 ff., al. ). Hence the frequent interchange between the singular and plural forms of expression. [122]
Chrysostom already gives the force of the present correctly: , , , .
] concerning all our affliction . The collective sufferings are regarded as one whole. Afterwards, on the other hand, .: in every affliction . marks the ethical foundation, i.e. here the cause, on account of which . See Matthiae, p. 1373. Comp. 2Ma 7:5 f.; Deu 32:36 . According to Rck., . denotes the delivering , and hence he takes of the circumstances: in . See Matthiae, p. 1370. But throughout the passage . means to comfort ; and it is quite an open question, how the comforting takes place, whether by calming or by delivering. God did both in the apostle’s cas.
. . .] in order that we may be able , etc. For he, who for himself received comfort from God, is by his experience placed in the position of being able to comfort others. And how important was this teleological view of his own sorrows for the apostolic calling! “Omnia sua P. ad utilitatem ecclesiae refert,” Grotiu.
] is erroneously and arbitrarily taken as equivalent to (see Emmerling, Flatt, Rckert). It means: those to be found in every trouble, the all-distressed ; not: those to be found in whatever sort of trouble (Hofmann), but , 2Co 4:8 , 2Co 7:5 .
. . . . ] i.e. through communication of our own comfort, which we experience from God . This more precise determination of the sense is demanded both by the preceding mention of the purpose . . ., and by the . Olshausen, it is true, holds that Paul conceives the comfort to be a real power of the Spirit, which may again be conveyed to others by the recei2Col 1 :But there is no analogy in the whole N. T. for this conception; for Mat 10:13 is merely a concrete illustration of the efficacy or non-efficacy of the .
] Attracted, as in Eph 1:6 ; Eph 4:1 , because one can say . See Gieseler in Rosenmller, Repert . II. p. 124; Buttmann, neut. Gr. p. 247 [E. T. 287]. The attracted genitive instead of the dative in other cases is very rare. See Khner, ad Xen. Mem. ii. 2. 5.
] ipsi , for our own selves, in contrast to the others to be comforted.
[122] Even in the plural mode of expression, however, he has always himself and his own relations primarily in view; and, owing to the versatility of his mode of conception, it is often quite a matter of accident whether he expresses himself singulariter or communicative . Hence the interchange of the two modes of expression in one sentence, e.g. 2Co 11:6 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 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.
Ver. 4. By the comfort wherewith ] How forcible are right words, especially when uttered more from the bowels than the brain, and from our own experience; which made even Christ himself a more compassionate High Priest, and Luther such a heart affecting preacher, because from his tender years he was much beaten and exercised with spiritual conflicts, as Melancthon testifieth (in Vita) He was also wont to say, that three things make a preacher, reading, prayer, and temptation. Reading maketh a full man, prayer a holy man, temptation an experienced man.
Wherewith we ourselves are comforted ] Goodness is communicative. Mr Knox, a little before his death, rose out of his bed; and being asked wherefore, being so sick, he would offer to rise? He answered, that he had had sweet meditations of the resurrection of Jesus Christ that night, and now he would go into the pulpit, and impart to others the comforts that he felt in his soul. (Melch. Adam.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] The Apostle in this Epistle uses mostly the first person plur ., perhaps as including Timothy, perhaps, inasmuch as he writes apostolically (cf. , of himself and Apollos, 1Co 4:9 ), as speaking of the Apostles in common. This however will not explain all places where it occurs elsewhere: e.g. 1Th 2:18 , , , . , where see note. So that after all perhaps it is best to regard it merely as an idiomatic way of speaking, when often only the singular is intended.
In order that we may be able : not, ‘so that we are able.’ , , . Chrys. ib. “Non sibi vivebat Apostolus, sed Ecclesi: ita quicquid gratiarum in ipsum conferebat Deus, non sibi soli datum reputabat, sed quo plus ad alios juvandos haberet facultatis.” Calv.
, attr. for , or perhaps (Winer, edn. 6, 24. 1) for ( ).
Fuente: Henry Alford’s Greek Testament
2Co 1:4 . f1 . . .: who comforteth us in all our affliction (the def. art. indicating trials actually existing). The verb has three shades of meaning, ( a ) to beseech , eighteen times in St. Paul, ( b ) to exhort , seventeen times, ( c ) to comfort , thirteen times, of which seven are in this Epistle, where the word occurs altogether seventeen times. Cf. 2Co 1:6 , 2Co 2:7-8 , 2Co 5:20 , 2Co 6:1 , 2Co 7:6-7 ; 2Co 7:13 , 2Co 8:6 , 2Co 9:5 , 2Co 10:1 , 2Co 12:8 ; 2Co 12:18 , 2Co 13:11 . . . .: to the end that we may be able to comfort them that are in any affliction ( sc. , any that may happen to arise). This is the final purpose of God’s gifts of grace, viz. , that they may not only be a blessing to the individual, but through him and as reflected from him to his fellows. : through the comfort wherewith we ourselves are being comforted of God . , for , has been attracted into the case of ( cf. 1Co 6:19 , chap. 2Co 10:13 , Eph 2:10 ).
Fuente: The Expositors Greek Testament by Robertson
comforteth. Greek. parokaleo. App-134. Occurs eighteen times in this epistle.
in = upon. Greek. epi. App-104.
tribulation. Greek thilpsis. See Act 7:10.
that we may be = unto (Greek. eis. App-104.) our being.
any = every.
trouble. Same as “tribulation”.
of = by. Greek. hupo. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] The Apostle in this Epistle uses mostly the first person plur., perhaps as including Timothy, perhaps, inasmuch as he writes apostolically (cf. , of himself and Apollos, 1Co 4:9), as speaking of the Apostles in common. This however will not explain all places where it occurs elsewhere: e.g. 1Th 2:18, , , . ,-where see note. So that after all perhaps it is best to regard it merely as an idiomatic way of speaking, when often only the singular is intended.
In order that we may be able: not, so that we are able. , , . Chrys. ib. Non sibi vivebat Apostolus, sed Ecclesi: ita quicquid gratiarum in ipsum conferebat Deus, non sibi soli datum reputabat, sed quo plus ad alios juvandos haberet facultatis. Calv.
, attr. for , or perhaps (Winer, edn. 6, 24. 1) for ( ).
Fuente: The Greek Testament
2Co 1:4. , in all, in all) He who has experienced one kind of affliction is peculiarly qualified to console those in the same circumstances; he who has experienced all is able to console men under all kinds of affliction, Heb 4:15.-, in tribulation) The antithetic words on the one side are , adversities [the sufferings], and , distress [straitness] of mind; of which the one is implied in the signification of the other-and on the other side, , salvation; and , consolation; of which the one is in like manner implied in the signification of the other. The frequent occurrence of these words will be greatly relished, but only by the experienced. [How great need is there of experience! how ill-qualified a guide is he, who is without it!-V. g.] Adversity is treated of from 2Co 1:8; consolation from ch. 2Co 7:2, etc. Paul speaks generally of comfort at the beginning; he, however, refers especially to that, which he derived from the obedience of the Corinthians.-) we ourselves.
Fuente: Gnomon of the New Testament
2Co 1:4
2Co 1:4
who comforteth us in all our affliction,-[His affliction was the ground of Gods comforting him. He was one of the most afflicted of men. He suffered from hunger, cold, nakedness, stripes, imprisonments; from perils by the sea and land; from robbers, from the Jews and the heathen, so that his life was a continued death or as he expressed it, I die daily. (1Co 15:31). Besides these external afflictions he was overwhelmed with the anxiety for all the churches. (2Co 11:28). In the midst of all these, God not only sustained him, but filled him with such a heroic spirit that he actually rejoiced in being thus afflicted. He says: I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christs sake: for when I am weak, then am I strong. This state of mind and heart can be experienced only by those who are filled with the love and devotion to Christ that they rejoice in everything, however painful to themselves, whereby his glory and honor are promoted.]
that we may be able to comfort them that are in any affliction,-God had given Paul comfort so that he would be enabled to comfort others in need of comfort, in the same way that God had comforted him.
through the comfort wherewith we ourselves are comforted of God.-When this state of mind exists no afflictions can equal the consolations by which they are attended, and therefore it is added that he was enabled to comfort those who were in any kind of affliction for the cause of Christ, by the comfort wherewith he was comforted of God.
Fuente: Old and New Testaments Restoration Commentary
comforteth
encourages; and so also where “comfort,” etc., occurs in following verses.
Fuente: Scofield Reference Bible Notes
comforteth: 2Co 7:6, 2Co 7:7, Psa 86:17, Isa 12:1, Isa 49:10, Isa 51:3, Isa 51:12, Isa 52:9, Isa 66:12, Isa 66:13, Joh 14:16, Joh 14:18, Joh 14:26, 2Th 2:16, 2Th 2:17
that: 2Co 1:5, 2Co 1:6, Psa 32:5, Psa 32:7, Psa 34:2-6, Psa 66:16, Isa 40:1, Isa 66:14, Phi 1:14, 1Th 4:18, 1Th 5:11, Heb 12:12
Reciprocal: Gen 32:7 – greatly Exo 40:9 – the anointing oil Job 29:25 – one that Psa 32:6 – For this Psa 71:21 – comfort Psa 94:19 – General Isa 33:2 – our salvation Isa 57:15 – to revive the spirit Isa 61:2 – to comfort Jer 14:8 – in time Jer 45:2 – unto Mat 5:4 – General Mat 11:30 – burden Luk 6:21 – ye that weep Luk 22:32 – strengthen Joh 11:19 – to comfort Act 20:12 – were Act 27:22 – I exhort Act 27:36 – they all Rom 5:4 – patience Rom 15:5 – consolation 1Co 14:3 – comfort 1Co 14:31 – all may be 2Co 4:15 – all 2Co 7:4 – I am filled 2Co 12:10 – I take 2Co 13:11 – be of good Col 2:2 – their Col 4:8 – and comfort 1Th 3:7 – we were
Fuente: The Treasury of Scripture Knowledge
who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. [Paul regarded affliction as a school wherein one who is comforted of God is thereby instructed and fitted to become a dispenser of comfort unto others. He blesses God for such lofty and blessed instruction.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 4
Our tribulation. Paul, and probably Timothy with him, had been exposed to great danger at Ephesus, (Acts 19:23-41;) and his mind appears to have been oppressed at this time with much anxiety and dejection. (Compare 2 Corinthians 1:8,2:13.)
Fuente: Abbott’s Illustrated New Testament
1:4 Who comforteth us in all our tribulation, {3} that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
(3) The Lord comforts us to this end and purpose, that we may so much the more surely comfort others.
Fuente: Geneva Bible Notes
Paul’s idea here seems to be as follows. No matter what variety of affliction we may be experiencing, and no matter what its intensity, God will provide strength and encouragement (comfort) that is adequate for our need (cf. 2Co 12:9). He will bestow more comfort than we have affliction.
"The present tense of the verb shows that this God of ours comforts us constantly and unfailingly, not spasmodically and intermittently; and He does so in all our affliction, not just in certain kinds of affliction." [Note: Hughes, p. 12.]
Nevertheless God does not intend this encouragement and strength to end with our personal benefit. Its further purpose is to enable us to become God’s agents in extending God’s comfort to others in their afflictions. As God comforts us in all our afflictions, we are to comfort others in any and every one of theirs.
"There is no exception on God’s side (Ps. xciv. 19), and there must be none on ours." [Note: Plummer, p. 10.]
"That is the very genius of Christianity. Everything received is received on trust. Everything that you and I have from God we have on behalf of others-the comfort of God, the strengthening of God, the upholding of God, the revelation that God is able to make alive from the dead, and then presently salvation from that death which he had feared, on which he had looked with so much trembling." [Note: G. Campbell Morgan, The Corinthian Letters of Paul, p. 228.]
"A life of ease is commonly stagnant. It is only those who suffer much and who experience much of the comfort of the Holy Ghost, who live much. Their life is rich in experience and in resources." [Note: Hodge, p. 5.]
Similar experiences enable us to sympathize with others and thus be effective encouragers and comforters. Yet we would be exaggerating to say that only those who have suffered greatly know how to comfort the afflicted.