2 Corinthians 1:24

2Co 1:24. Κυριεύομεν, we have dominion) It would have been a serious matter for the apostle to have used even his lawful authority; and therefore he calls it to have [exercise] dominion; comp. 1Co 9:17, note, respecting such a mode of speaking.—τῆς πίστεως, over the faith) The faithful are free men.—συνεργοὶ, fellow-workers) not lords.—χαρᾶς, of joy) which flows from faith, Php 1:25. The antithesis sorrow, 2Co 2:1-2.—τῇ πίστει, by faith) Rom 11:20.—ἑστήκατε, ye stand) Ye have not fallen, although there was danger of it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_1:24. Guarding against a possible misunderstanding of φειδόμενος. Theodoret says aptly: τοῦτο δὲ ὡς ὑφορμοῦν τέθεικεν; for the expression φειδόμενος might be interpreted as a pretension to lordship over fait.

οὐχ ὅτι] is equivalent to οὐκ ἐρῶ, ὅτι. See on Joh_6:46, and Tyrwhitt, ad Arist. Poet. p. 128.

κυριεύομεν κ.τ.λ.] The apostle knows that no lordship over faith belongs to him; how the faith in Christ is to be shaped among the churches as respects contents, vital activity, etc., he has not to command, as if he were lord over it, but only to teach, to rouse, and entreat (2Co_5:20) thereto, to promote it by praise or blame, etc. The order κυρ. ὑμῶν τ. πίστ. depends on the form of conception: we do not lord it over you as to faith. Comp. on Joh_11:32, and Stallbaum, ad Plat. Symp. p. 117 A, Rep. p. 518 C. This prefixing of the pronoun occurs very often in the N. T.; hence it was the more preposterous to supply a ἕνεκα before τῆς πίστ. (Erasmus, Calvin, Estius, Flatt, and others).

ἀλλὰ συνεργοί] but (it is implied in my φειδόμενος ὑμῶν) that we are joint helpers of your joy, that it is our business to be helpful to you, so that you rejoice. To this destined aim an earlier coming would have been opposed, because it would have caused grief (2Co_2:1). The συν in συνεργοί refers to the union of the helping efficacy with the working of the Corinthians themselves. Contrary to the context, Grotius suggests: cum Deo et Christo, which Osiander also imports. The χαρά is not to be taken of the joy of blessedness (Grotius and others), but of the joy of the church over the improvement and the success of the Christian life amongst them. Only this agrees with the context, for the want of this success had been the cause of Pauls formerly coming ἐν λύπῃ to the Corinthians, and of the necessity for his coming again ἐν ῥάβδῳ (1Co_4:21).

τῇ γὰρ πίστει ἑστήκατε] for in respect to faith ye stand; the point of faith, in respect to which you are firm and stedfast, is not now under discussion. Note the emphatic placing of τῇ πίστ. first. Theophylact well says: οὐκ οὖν ἐν τούτοις (τοῖς κατὰ πίστιν) εἶχον τι μέμψασθαι ὑμᾶς· ἐν ἄλλοις δὲ ἐσαλεύεσθε. On the dative of more precise definition, comp. Polyb. xxi. 9. 3; Rom_4:19-20; Gal_5:1 (Elzevir). It does not mean per fidem, Rom_11:20, as Bengel and Hofmann hold (through faith you have an independent and firm bearing), in which case we should have for ἑστήκ. a very vague and indefinite conception; but it is, in substance, not different from ἐν τῇ πίστει, 1Co_16:13.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 1:24 . This verse is parenthetical, and introduced to guard against misunderstanding. οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως : not that we have lordship over your faith . This is not the department of his Apostolic authority ( cf. Luk 22:25 , 1Pe 5:3 ). ἀλλὰ συνεργοί κ . τ . λ .: but we are (only) fellow-workers in (producing) your joy ; a parenthesis within a parenthesis, not necessary to the sense, but added to emphasise once more his sense of the common ties between him and the Corinthians ( cf. Rom 16:3 , chap. 2Co 8:23 , Col 4:11 ). τῇ γὰρ πίστει ἑστήκατε : for by your faith ye stand . If it were dominated by the authority of another, it would not be thus the instrument of their steadfastness. Another (inferior) interpretation is, “As regards your faith ye stand,” i.e. , “I have no fault to find with you so far as your faith is concerned”; but the parallel, Rom 11:20 , seems to fix the dative as instrumental.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He removeth all suspicion of arrogance, declaring that he speaketh not as a Lord unto them, but as a servant, appointed of God to comfort them.

He setteth the joy and peace of conscience, which God is author of, against tyrannous fear, and therewithall showeth the end of the Gospel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Not for that--that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Rom 15:13; Phi 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of Co2 1:23. His desire is to cause them not sorrow (Co2 2:1-2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Rom 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Rom 15:13). I want nothing more, not to lord it over your faith.

Next: 2 Corinthians Chapter 2

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. Not for that we have dominion over your faith] I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others-persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendour of truth pierced, dissipated, and annihilated them for ever!

British Protestants have learned, and Europe is learning that the SACRED WRITINGS, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it.

For by faith ye stand.] You believe not in us, but in GOD. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith.

THE subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle's oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See Ro 1:9; Ro 9:1, and the note on this latter passage.

On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say." Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654.

A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind.

But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm." Burn, vol. iii., page 656.

It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of GOD, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. Not that we exercise dominion He anticipates an objection that might be brought forward. “What! Do you then act so tyrannically as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing that the very circumstance, that he had been constrained to treat them more harshly, was owing to his fatherly affection. When he says that he does not exercise dominion over their faith, he intimates, that such a power is unjust and intolerable — nay more, is tyranny in the Church. For faith ought to be altogether exempt, and to the utmost extent free, from the yoke of men. We must, however, observe, who it is that speaks, for if ever there was a single individual of mortals, that had authority to claim for himself such a dominion, Paul assuredly was worthy of such a privilege. Yet he acknowledges, that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control. Erasmus has observed in his Annotations, that by supplying the Greek particle ἕνεκα, it may be understood in this way — Not that we exercise dominion over you — with respect to your faith — a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual dominion, except that of God only. This always remains a settled point — pastors have no peculiar dominion over men’s consciences, inasmuch as they are ministers, not lords. (1 Peter 5:3.)

What then does he leave to himself and others? He calls them helpers of their joy — by which term I understand happiness. At the same time he employs the term joy as opposed to the terror which tyrants awaken through means of their cruelty, and also false prophets, resembling tyrants, that rule with rigor and authority, as we read in Ezekiel 34:4. He argues from contraries, that he did by no means usurp dominion over the Corinthians, inasmuch as he endeavored rather to maintain them in the possession of a peace that was free, and full of joy.

For by faith ye stand. As to the reason why he adds this, others either pass it over altogether in silence, or they do not explain it with sufficient distinctness. For my part, I am of opinion that he here again argues from contraries. For if the nature and effect of faith be such that we lean, in order that we may stand, it is absurd to speak of faith as being subject to men. Thus he removes that unjust dominion, with which, he had a little before declared, he was not chargeable.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(24) Not for that we have dominion over your faith.—Better, are lording it over. He has scarcely written, or uttered, the words which imply authority, when the thought comes to him that he may seem to claim too much. He shrinks from “lording it over God’s heritage” (1Pe_5:3), and half apologises for so strong a word as “sparing.” He puts forward, therefore, the other side of his work. He was really seeking, not to domineer, or cause pain, but to be a fellow-worker with their “joy and peace in believing” (Rom_15:13). He knows that they have a standing-ground, independently of him, in their faith in Christ, and he seeks to confirm that faith.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. Not for that we have dominion over your faith, but are helpers of your joy] Ben lordis of Wiclif, and so the other versions until the Rhemish, which characteristically renders overrule. St Paul here defines accurately his relation to his converts. What power he had—and it was considerable (see 1Co_4:21; 2Co_2:9; 2Co_7:15; 2Co_10:6; 2Co_13:2; 2Co_13:10)—was simply ministerial, to assist the free growth of the Christian life within them, one of whose foremost fruits (Gal_5:22) was joy, the joy of the man redeemed and sanctified in Christ, a joy which could not be possessed by those who ‘hold the truth in unrighteousness’ (Rom_1:18). He had no right to place himself between their souls and God, as a necessary channel in all cases of the Divine life.

for by faith ye stand] If they are enabled to stand firm against the overrunning flood of ungodliness, it is not in dependence upon any human being, however great and noble his mission (see 2Co_1:21-22; Mat_10:40; Joh_13:20; Joh_20:21; 1Co_7:25; 1Co_7:40; and 1Th_4:8), but by faith in a living Lord (cf. Rom_11:20; 1Co_15:1), Who is able to save and to destroy.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Not for that we have dominion,.... Since he had spoke of "sparing" of them, lest it should be thought that he and his fellow ministers assumed to themselves any tyrannical power over the churches, or lorded it over God's heritage, these words are subjoined: in which there is something denied of the ministers of the Gospel, as that they

have not dominion over your faith: by which may be meant both the grace and doctrine of faith: they cannot give or produce in the heart the grace of faith; that is the gift of God; of which Christ is not only the object, but the author; it is of the operation of the Spirit, and the effect of almighty power; it flows entirely from the free grace of God; all that ministers can do is to propose the object of faith, and, by arguments taken from the word of God, encourage souls to believe in the object proposed, and so are, through a divine blessing on their ministrations, instruments by which some believe; but they themselves cannot command faith in any; nor can they increase or add unto it where it is; this also is the Lord's work: nor have they any dominion over the doctrine of faith; they are to deliver nothing to the people but what is contained in the Scriptures, and the people are obliged to believe no more than what they find there; no alteration is to be made in the rule and doctrine of faith; ministers have no power to make and impose new articles of faith, though they may require and insist upon an assent to those truths which they deliver, according to the word of God. Likewise, something is asserted of them,

but are helpers of your joy. "Joy" is a grace wrought in the soul by the Spirit of God, of which Christ is the object; it goes along with faith, and as that improves, so does this; it is often interrupted by the corruptions of the heart, the temptations of Satan, and divine desertions, and so is in this life imperfect; though it may be increased, as it sometimes is, and that by the ministration of the Gospel; for as the ministers of it are the means and instruments of that joy which is first felt in conversion, so likewise of increasing it by their comfortable doctrines and instructions; for their ministry is, and is often blessed, for the furtherance and joy of faith. A reason of which is given,

for by faith ye stand; and so are not subject to men, nor to any tyrannical government of ours; nor have we anything to charge you with concerning your faith: which may design the grace of faith, and express its use in the perseverance of the saints, who stand not upon their faith, but "by it"; and by it, not as a cause but as a means of their perseverance; by which they rely on the power and faithfulness of God, lean upon Christ, and walk on in him, live upon him, continually receive from him, and in his strength stand against the temptations of Satan, and snares of the world: and it may also denote the strength and continuance of faith; a man may be said to stand by it, when he strongly believes his interest in God, in his love, and the covenant of his grace, his interest in Christ, and salvation by him; is satisfied about the truth of grace on his soul, makes no demur upon the promises, nor hesitates about the doctrines of grace, or his future happiness, but rejoices in hope of the glory of God; as also, when he continues in the exercise of faith, notwithstanding the corruptions of his nature, the temptations of Satan, the hidings of God's face, and the many afflictions and trials he meets with in the world. Moreover, this passage may be applied to the doctrine of faith, in and by which the saints may be said to stand, in opposition to any wavering or hesitation about it, to a cowardly spirit in giving way in the least to the adversaries of it, or to a departing from it; which by no means should be done, though a greater number is on the other side, and they be the rich and learned; though the doctrines of it are disagreeable to the carnal reason of man, are loaded with reproach, and followed with the rage, malice, and persecutions of men: or these words may relate to a profession of faith: care should be used in taking up a profession of faith; where the true grace of God is, it ought to be done; when it is made, it ought to be stood in, and abode by; and it is the honour of saints to stand in it, and to it, and hold it fast.

Next: 2 Corinthians Chapter 2

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

Ver. 24. Dominion over your faith] As masters of your consciences; such as the bridge maker of Rome ( Pontifex Romanus) will needs be, Rev 17:1. The purple whore sitteth upon the nations, i.e. she useth them vilely and basely, sitting upon their consciences. Stephen, king of Polonia, was wont to say that these three things God had reserved to himself: 1. To make something of nothing. 2. To know future events. 3. To have dominion over men’s consciences.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Not for that we have dominion ... - The sense of this passage I take to be this: “The course which we have pursued has been chosen not because we wish to lord it over your faith, to control your belief, but because we desired to promote your happiness. Had the former been our object, had we wished to set up a lordship or dominion over you, we should have come to you with our apostolical authority, and in the severity of apostolic discipline. We had power to command obedience, and to control your faith. But we chose not to do it. Our object was to promote your highest happiness. We, therefore, chose the mildest and gentlest manner possible; we did not exercise authority in discipline, we sent an affectionate and tender letter.” While the apostles had the right to prescribe the articles of belief, and to propound the doctrines of God, yet they would not do even that in such a manner as to seem to “lord it over God’s heritage” (οὐκ κυριευομεν ouk kurieuomen); they did not set up absolute authority, or prescribe the things to be believed in a lordly and imperative manner; nor would they make use of the severity of power to enforce what they taught. They appealed to reason; they employed persuasion; they made use of light and love to accomplish their desires.

Are helpers of your joy - This is our main object, to promote your joy. This object we have pursued in our plans, and in order to secure this. we forbore to come to you, when, if we did come at that time, we should have given occasion perhaps to the charge that we sought to lord it over your faith.

For by faith ye stand - see the note, 1Co 15:1. This seems to be a kind of proverbial expression, stating a general truth, that it was by faith that Christians were to be established or confirmed. The connection here requires us to understand this as a reason why he would not attempt to lord it over their faith; or to exercise dominion over them. That reason was, that thus far they had stood firm, in the main, in the faith 1Co 15:1; they had adhered to the truths of the gospel, and in a special manner now, in yielding obedience to the commands and entreaties of Paul in the First Epistle, they had showed that they were in the faith, and firm in faith. It was not necessary or proper, therefore, for him to attempt to exercise lordship over their belief, but all that was needful was to help forward their joy, for they were firm in the faith. We may observe:

(1) That it is a part of the duty of ministers to help forward the joy of Christians.

(2) This should be the object even in administering discipline and reproof.

(3) If even Paul would not attempt to lord it over the faith of Christians, to establish a domination over their belief, how absurd and wicked is it for uninspired ministers now, for individual ministers, for conferences, conventions, presbyteries, synods, councils, or for the pope, to attempt to establish a spiritual dominion in controlling the faith of people. The great evils in the church have arisen from their attempting to do what Paul would not do; from attempting to establish a dominion which Paul never sought, and which Paul would have abhorred. Faith must be free, and religion must be free, or they cannot exist at all.

Remarks

In view of this chapter we may remark:

1. God is the only true and real Source of comfort in times of trial, 2Co 1:3. It is from Him that all real consolation must come, and he only can meet and sustain the soul when it is borne down with calamity. All persons are subjected to trial, and at some periods of their lives, to severe trial. Sickness is a trial; the death of a friend is a trial; the loss of property or health, disappointment, and reproach, and slander, and poverty, and want, are trials to which we are all more or less exposed. In these trials, it is natural to look to some source of consolation; some way in which they may be borne. Some seek consolation in philosophy, and endeavor to blunt their feelings and destroy their sensibilities, as the ancient stoics did. But “to destroy sensibility is not to produce comfort” - Dr. Mason. Some plunge deep into pleasures, and endeavor to drown their sorrows in the intoxicating draught; but this is not to produce comfort to the soul, even were it possible in such pleasures to forget their sorrows. Such were the ancient Epicureans. Some seek consolation in their surviving friends, and look to them to comfort and sustain the sinking heart. But the arm of an earthly friend is feeble, when God lays His hand upon us. It is only the hand that smites that can heal; only the God that sends the affliction, that can bind up the broken spirit. He is the “Father of mercies,” and He is “the God of all consolation;” and in affliction there is no true comfort except in Him.

2. This consolation in God is derived from many sources:

He is the “Father of mercies,” and we may be assured, therefore, that He does nothing inconsistent with mercy. We may be assured that He is right - always right, and that He does nothing but right. We may not be able to see the reason of His actions, but we may have the assurance that it is all right, and will yet be seen to be right. There is comfort in the fact, that our afflictions are ordered by an intelligent Being, by One who is all-wise, and all-knowing.

They are not the result of blind chance; but they are ordered by One who is wise to know what ought to be done; and who is so fair that he will do nothing wrong. There could be no consolation in the feeling that mere chance directed our trials; nor can there be consolation except in the feeling that a being of intelligence and goodness directs and orders all. The true comfort, therefore, is to be found in religion, not in atheism and philosophy.

3. It is possible to bless God in the midst of trials, and as the result of trial. It is possible so clearly to see His hand, and to be so fully satisfied with His wisdom and goodness of His dealings even when we are severely afflicted, as to see that He is worthy of our highest confidence and most exalted praise, 2Co 1:3. God may be seen, then, to be the “Father of mercies;” and He may impart, even then, a consolation which we never experience in the days of prosperity. Some of the purest and most elevated joys known upon earth, are experienced in the very midst of outward calamities, and the most sincere and elevated thanksgivings which are offered to God, are often those which are the result of sanctified afflictions. It is when we are brought out from such trials, where we have experienced the rich consolations and the sustaining power of the gospel, that we are most disposed to say with Paul, “Blessed be God;” and can most clearly see that he is the “Father of mercies.” No Christian will ever have occasion to regret the trials through which God has brought him. I never knew a sincere Christian who was not finally benefitted by trials.

4. Christian joy is not apathy, it is comfort; 2Co 1:4-5. It is not insensibility to suffering; it is not stoical indifference. The Christian feels his sufferings as keenly as others. The Lord Jesus was as sensitive to suffering as any one of the human family ever was; he was as susceptible of emotion from reproach, contempt, and scorn, and he as keenly felt the pain of the scourge, the nails, and the cross, as any one could. But there is positive joy, there is true and solid comfort. There is substantial, pure, and elevated happiness. Religion does not blunt the feelings, or destroy the sensibility, but it brings in consolations which enable us to bear our pains, and to endure persecution without complaining. In this, religion differs from all systems of philosophy. The one attempts to blunt and destroy our sensibilities to suffering; the other, while it makes us more delicate and tender in our feelings, gives consolation adapted to that delicate sensibility, and suited to sustain the soul, notwithstanding the acuteness of its sufferings.

5. Ministers of the gospel may expect to be especially tried and afflicted; 2Co 1:5. So it was with Paul and his fellow-apostles; and so it has been since. They are the special objects of the hatred of sinners, as they stand in the way of the sinful pursuits and pleasures of the world; and they are, like their Master, especially hated by the enemy of souls. Besides, they are, by their office, required to minister consolation to others who are afflicted; and it is so ordered in the providence of God, that they are subjected to special trials often, in order that they may be able to impart special consolations. They are to be the examples and the guides of the church of God; and God takes care that they shall be permitted to show by their example, as well as by their preaching, the supporting power of the gospel in times of trial.

6. If we suffer much in the cause of the Redeemer, we may also expect much consolation; 2Co 1:5. Christ will take care that our hearts shall be filled with joy and peace. As our trials in his cause are, so shall our consolations be. If we suffer much, we shall enjoy much; if we are persecuted much, we shall have much support; if our names are cast out among people for his sake, we shall have increasing evidence that they are written in his Book of Life. There are things in the Christian religion which can be learned only in the furnace of affliction; and he who has never been afflicted on account of his attachment to Christ, is a stranger yet to much, very much of the fullness and beauty of that system of religion which has been appointed by the Redeemer, and to much, very much, of the beauty and power of the promises of the Bible. No one will ever understand all the Bible who is not favored with much persecution and many trials.

7. We should be willing to suffer; 2Co 1:3-5. If we are willing to be happy, we should also be willing to suffer. If we desire to be happy in religion, we should be willing to suffer. If we expect to be happy, we should also be willing to endure much. Trials suit us for enjoyment here, as well as for heaven hereafter.

8. One great design of the consolation which is imparted to Christians in the time of affliction is, that they may be able to impart consolation also to others; 2Co 1:4, 2Co 1:6-7. God designs that we should thus be mutual aids. And He comforts a minister in his trials, that he may, by his own experience, be able to minister consolation to the people of his charge he comforts a parent, that he may administer consolation to his children; a friend, that he may comfort a friend. He who attempts to administer consolation should be able to speak from experience: and God, therefore, afflicts and comforts all His people, that they may know how to administer consolation to those with whom they are connected.

9. If we have experienced special consolations ourselves in times of trial, we are under obligations to seek out and comfort others who are afflicted. So Paul felt. We should feel that God has qualified us for this work; and having qualified us for it, that He calls on us to do it. The consolation which God gives in affliction is a rich treasure which we are bound to impart to others; the experience which we have of the true sources of consolation is an inestimable talent which we are to use for the promotion of his glory. No man has a talent for doing more direct good than he who can go to the afflicted, and bear testimony, from his own experience, to the goodness of God. And every one who can testify that God is good, and is able to support the soul in times of trial - and what Christian cannot do it who has ever been afflicted? - should regard himself as favored with a special talent for doing good, and should rejoice in the privilege of using it to the glory of God. For there is no talent more honorable than that of being able to promote the divine glory, to comfort the afflicted, or to be able from personal experience, to testify that God is good - always good. “The power of doing good, always implies an obligation to do it” - Cotton Mather.

10. In this chapter, we have a case of a near contemplation of death. 2Co 1:8-9. Paul expected soon to die. He had the sentence of death in himself. He saw no human probability of escape. He was called, therefore, calmly to look death in the face, and to contemplate it as an event certain and near. Such a condition is deeply interesting, it is the important crisis of life. And yet it is an event which all must soon contemplate. We all, in a short period, each one for himself, must look upon death as certain. and as near to us; as an event in which we are personally interested, and from which we cannot escape. Much as we may turn away from it in health, and unanxious as we may be then in regard to it, yet by no possibility can we long avert our minds from the subject. It is interesting, then, to inquire how Paul felt when he looked at death; how we should feel; and how we actually shall feel when we come to die.

11. A contemplation of death as near and certain, is suited to lead us to trust in God. This was the effect in the case of Paul; 2Co 1:9. He had learned in health to put his trust in Him, and now, when the trial was apparently near, he had no where else to go, and he confided in him alone. He felt that if he was rescued, it could be only by the interposition of God; and that there was none but God who could sustain him if he should die. And what event can there be that is so well fitted to lead us to trust in God as death? And where else can we go in view of that dark hour? For:

(a) We know not what death is. We have not tried it; nor do we know what grace may be necessary for us in those unknown pangs and sufferings; in that deep darkness, and that sad gloom.

(b) Our friends cannot help us then. They will, they must, then, give us the parting hand; and as we enter the shades of the dark valley, they must bid us farewell. The skill of the physician will fall then. Our worldly friends will forsake us when we come to die. They do not love to be in the room of death, and they can give us no consolation if they are there. Our pious friends cannot attend us far in the dark valley. They may pray, and commend us to God, but even they must leave us to die alone. Who but God can attend us? Who but He can support us then?

(c) Only God knows what is beyond death. How do we know the way to His bar, to His presence, to His heaven? How can we direct our own steps in that dark and unknown world? None but God our Saviour can guide us there; no one else can conduct us to His abode.

(d) None but God can sustain us in the pain, the anguish, the feebleness, the sinking of the powers of body and of mind in that distressing hour. He can uphold us then; and it is an unspeakable privilege to be permitted then, “when heart and flesh faint,” to say of him, “God is the strength of” our “heart, and” our “portion forever;” Psa 73:26.

12. We should regard a restoration from dangerous sickness, and from imminent peril of death as a kind of resurrection. So Paul regarded it; 2Co 1:9. We should remember how easy it would have been for God to have removed us; how rapidly we were tending to the grave; how certainly we should have descended there but for his interposition. We should feel, therefore, that we owe our lives to Him as really and entirely as though we had been raised up from the dead; and that the same kind of power and goodness have been evinced as would have been had God given us life anew. Life is God’s gift; and every instance of recovery from peril, or from dangerous illness, is as really an interposition of his mercy as though we had been raised up from the dead.

13. We should, in like manner, regard a restoration of our friends from dangerous sickness, or peril of any kind, as a species of resurrection from the dead. When a parent, a husband, a wife or a child has been dangerously ill, Or exposed to some imminent danger, and has been recovered, we cannot but feel that the recovery is entirely owing to the interposition of God. With infinite ease He could have consigned them to the grave; and had He not mercifully interposed, they would have died. As they were originally his gift to us, so we should regard each interposition of that kind as new gift, and receive the recovered and restored friend as a fresh gift from His hand,

14. We should feel that lives thus preserved and thus recovered from danger, belong to God. He has preserved them. In the most absolute sense they belong to Him, and to Him they should be consecrated. So Paul felt; and his whole life shows how entirely he regarded himself as bound to devote a life often preserved in the midst of peril, to the service of his kind Benefactor. There is no claim more absolute than that which God has on those whom He has preserved from dangerous situations, or whom He has raised up from the borders of the grave. All the strength which He has imparted, all the talent, learning, skill, which He has thus preserved, should be regarded in the most absolute sense as His, and should be honestly and entirely consecrated to Him. But for Him we should have died; and He has a right to our services and obedience which is entire, and which should be felt to be perpetual. And it may be added, that the right is not less clear and strong to the service of those whom He keeps without their being exposed to such peril, or raised up from such beds of sickness. Only a very few of the interventions of God on our behalf are seen by us. A small part of the perils to which we may be really exposed are seen. And it is no less owing to His preserving care that we are kept in health, and strength, and in the enjoyment of reason, than it is that we are raised up from dangerous sickness. Man is as much bound to devote himself to God for preserving him from sickness and danger as He is for raising him up when he has been sick, and defending him in danger.

15. We have here an instance of the principle on which Paul acted, 2Co 1:12. In his aims, and in the manner of accomplishing his aims, He was guided only by the principles of simplicity and sincerity, and by the grace of God. He had no sinister and worldly purpose; he had no crooked and subtle policy by which to accomplish his purposes. He sought simply the glory of God and the salvation of man; and he sought this in a manner plain, direct, honest, and straightforward. He admitted none of the principles of worldly policy which have been so often acted on since in the church; he knew nothing of “pious frauds,” which have so often disgraced the professed friends of the Redeemer; he admitted no form of deception and delusion, even for the promotion of objects which were great, and good, and desirable. He knew that all that ought to be done could be accomplished by straightforward and simple-hearted purposes; and that a cause which depended on the carnal and crooked policy of the world was a bad cause; and that such policy would ultimately ruin the best of causes. How happy would it have been if these views had always prevailed in the church!

16. We see the value of a good conscience, 2Co 1:12. Paul had the testimony of an enlightened conscience to the correctness and uprightness of his course of life everywhere. He felt assured that his aims had been right; and that he had endeavored in all simplicity and sincerity to pursue a course of life which such a conscience would approve. Such a testimony, such an approving conscience is of inestimable value. It is worth more than gold, and crowns, and all that the earth can give. When like Paul we are exposed to peril, or trial, or calamity, it matters little, if we have an approving conscience. When like him we are persecuted, it matters little if we have the testimony of our own minds that we have pursued an upright and an honest course of life. When like him we look death in the face, and feel that we “have the sentence of death in ourselves,” of what inestimable value then will be an approving conscience! How unspeakable the consolation if we can look back then on a life spent in conscious integrity; a life spent in endeavoring to promote the glory of God and the salvation of the world!

17. Every Christian should feel himself sacredly bound to maintain a character of veracity, 2Co 1:19-20. Christ was always true to his word; and all that God has promised shall be certainly fulfilled. And as a Christian is a professed follower of him who was “the Amen and the true Witness,” he should feel himself bound by the most sacred obligations to adhere to all his promises, and to fulfill all His word. No man can do any good who is not a man of truth; and in no way can Christians more dishonor their profession, and injure the cause of the Redeemer, than by a lack of character for unimpeachable veracity. If they make promises which are never fulfilled; if they state that as true which is not true; if they overload their narratives with circumstances which had no existence; if they deceive, and defraud others; and if they are so loose in their statements that no one believes them, it is impossible for them to do good in their Christian profession. Every Christian should have - as he easily may have - such a character for veracity that every person shall put implicit confidence in all His promises and statements; so implicit that they shall deem his word as good as an oath; and His promise as certain as though it were secured by notes and bonds in the most solemn manner. The word of a Christian should need no strengthening by oaths and bonds; it should be such that it could really not be strengthened by anything that notes and bonds could add to it.

18. All Christians should regard themselves as consecrated to God, 2Co 1:21. They have been anointed, or set apart to his service. They should feel that they are as really set apart to His service as the ancient prophets, priests, and kings were to their appropriate offices by the ceremony of anointing. They belong to God, and are under every sacred and solemn obligation to live to Him, and Him alone.

19. It is an inestimable privilege to be a Christian, 2Co 1:21-22. It is regarded as a privilege to be an heir to an estate, and to have an assurance that it will be ours. But the Christian has an “earnest,” a pledge that heaven is his. He is anointed by God; he is sealed for heaven. Heaven is his home; and God is giving to him daily evidence in his own experience that he will soon be admitted to its pure and blissful abodes.

20. The joys of the Christian on earth are of the same nature as the joys of heaven. These comforts are an “earnest’ of the future inheritance; a part of that which the Christian is to enjoy forever. His joys on earth are “heaven begun;” and all that is needful to constitute heaven is that these joys should he expanded and perpetuated. There will be no other heaven than that which would be constituted by the expanded joys of a Christian.

21. No one is a Christian, no one is suited for heaven, who has not such principles and joys as being fully expanded and developed would constitute heaven. The joys of heaven are not to be created for us as some new thing; they are not to be such as we have had no foretaste, no conception of; but they are to be such as will be produced of necessity by removing imperfection from the joys and feelings of the believer, and carrying them out without alloy, and without interruption, and without end. The man, therefore, who has such a character, that if fairly developed would not constitute the joys of heaven, is not a Christian. He has no evidence that he has been born again; and all his joys are fancied and delusive.

22. Christians should be careful not to grieve the Holy Spirit; compare Eph 4:30. It is by that Spirit that they are “anointed” and “sealed,” and it is by his influences that they have the “earnest” of their future inheritance. All good influences on their minds proceed from that Spirit; and it should be their high and constant aim not to grieve him. By no course of conduct, by no conversation, by no impure thought, should they drive that Spirit from their minds. All their peace and joy is dependent on their cherishing his sacred influences; and by all the means in their power they should strive to secure his constant agency on their souls.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Not for that we have dominion over your faith; not (say some) that we pretend or boast of any dominion over you because of your faith, as if upon that account we would be chargeable, and exact monies of you. But their interpretation is better, who think that by these words the apostle removes from himself, and much more from all inferior ministers, any power of imposing upon people to believe any thing, but what God had in his word revealed as the object of faith. He had in the verse before used the phrase spare you, which he thought might sound harsh in their ears, and give some occasion to carp at him, as if he designed some lordly power over them: No, (saith the apostle), though I speak of sparing you, I intend no exercise of lordly power,

but only to promote your joy, by removing those things which hinder your true rejoicing. Your present glorying is not good, while these disorders, contrary to the will of God, are amongst you; and you are full of contentions and divisions, which hinder your comfortable society and communion together, as one body.

For by faith ye stand; the most of you stand in the faith (so some interpret this). I should rather make this the sense, by faith you must stand; if you err in matters of faith, (as some of this church had done in the business of the resurrection, as the apostle told us in 1Co 15:1-58), you fall; you no longer stand than you keep the faith pure and uncorrupt. For, because of their errors as to the resurrection, I cannot tell how to make the apostle’s sense to be what some learned men make it to bear, that he had nothing to blame in them in matters of faith, but only in some things referring to order; and therefore they need not to suspect his exercise of any dominion over their faith.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. Not—This verse is interposed parenthetically in order to soften the phrase spare you.

Faith—The discipline concerned morals, not faith.

Helpers of your joy—By abstaining from visit and discipline, except when they would secure your purification as a Church, and your joy as Christians.

By faith ye stand—Have freely stood and still stand; and that amid all the dangers and disciplines you have incurred. And that continued stand is the source of the joy of which I would be your helper.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Not for that we have dominion over your faith. The expression, "to spare you," might have been resented as involving a claim "to lord it over their faith." He had, indeed, authority (2Co_10:6 2Co_13:2, 2Co_13:10) but it was a purely spiritual authority; it was valid only over those who recognized in him an apostolic commission. St. Peter, no less than St. Paul, discourages the spirit of ecclesiastical tyranny. (1Pe_5:3) But are helpers of your joy. We are fellow-helpers of your Christian joy, and therefore I would not come to cause your grief. That was how I desired to spare you. The object of my visits is always "for your furtherance and joy of faith". (Php_1:25) For by faith ye stand. The expression is not a mere general principle, but explains his disclaimer of any desire "to lord it over their faith." As far as their "faith" was concerned, they were not to blame; that remained unshaken, and was independent of any visit or authority of St. Paul. But while "in respect of faith ye stand", (Eph_6:13) there are other points in which you are being shaken, and in dealing with these I should have been obliged to take severe measures, which, if I postponed my visit, would (I hoped) become unnecessary.

Helpers of joy.

Even when the immediate effect of the apostle"s language and action was to produce heaviness and grief of spirit, the real and ultimate design was to awaken and to intensify spiritual joy. A benevolent nature can find no pleasure in the infliction of suffering; yet it may be that, as was the case with these Corinthians, the way of sorrow and repentance is the only path which can lead to true and lasting gladness.

I THE CAUSES OF CHRISTIAN JOY. It is well known what the world calls joy pleasure, mirth, exhilaration of spirits, occasioned by festivity and by prosperity. But the Scriptures represent, what Christian experience supports, that there are purer sources of nobler joy.

1. The joy of spiritual deliverance, known by those who are emancipatedfrom the bondage of sin, ignorance, and error.

2. The joy occasioned by Divine favour. The psalmist appreciated thiswhen he exclaimed, "Lord, lift thou up the light of thy countenance upon us; thou hast put gladness in my heart more than in the time that their corn and their wine increased.

3. The joy of anticipating the gracious and final approval of God.

II THE MANIFESTATIONS OF CHRISTIAN JOY.

1. The most natural sign of spiritual gladness consists in the abundantutterance of thanksgiving and praise. "Is any merry? Let him sing psalms.

2. Where there is inward joy there is happy and energetic labour for Christ."the joy of the Lord is your strength." Whilst a gloomy disposition cripples the energies of the worker, gladness within expresses itself in cheerful toil. He works well who "sings at his work.

III THE WAYS IN WHICH THE CHRISTIAN MINISTER MAY HELP HIS PEOPLE"S JOY.

1. By presenting those Divine truths which are the spring and source ofjoy.

2. By fortifying their minds against all that would disturb and spoil theirjoy.

3. By providing for them outlets, in worship and in work, for theexpression of the joy that is in them.

4. By encouraging all those special exercises which will promote joy.

5. By exhibiting to them the privilege of rejoicing, as a Christian virtue, andadmonishing them to spiritual gladness as a happy duty: "Rejoice in the Lord alway, and again I say, Rejoice, T.

The apostolic ministry.

I APOSTOLIC TESTIMONY. Our religion is based on facts seen and known, abundantly verified and honestly related. Of these facts apostles were the chosen witnesses. When they spoke to their countrymen, the Jews, they showed how those facts concerning Jesus of Nazareth fulfilled Old Testament types and prophecies of the Christ. But the real foundation which they laid everywhere was one of fact. Jesus had died and God had raised him from the dead. Of these things they were absolutely sure, and on their testimony the Church was built. On this it is well to lay emphasis. From one side there comes an insidious suggestion to cease from asserting the miraculous nativity and the actual bodily resurrection of Jesus Christ as historical facts, and to content ourselves with the elevation of ideas and sweetness of culture which are associated with his Name. To this we cannot listen, because we cannot live in a house without foundations, and we do not believe that the ideas and influences of Christianity can long remain with us if we part with the historical Christ to whom the apostles bore witness. From the opposite side we encounter another danger. The facts which were testified by apostles and prophets ere overlaid with masses of theological statement and niceties of controversial distinction. Not the Redeemer is preached, but the scheme of redemption; not the death of Christ, but the doctrine of atonement; not his resurrection, but the tenets of the schools regarding the results secured by his "finished work." Now, we do not for a moment disparage theology, systematic or polemical, or forget that St. Paul put much theology into his letters to the Churches; but it is a thing taught and argued, not witnessed. We must adhere to our point, that the gospel is a proclamation of facts, and the Church rests on a foundation of facts, certified by the apostles as competent and chosen witnesses facts, however, not dry and barren, but significant, suggestive, full of profound meaning and intense spiritual power. St. Paul was careful to assume no higher place in regard to the gospel than that of a faithful witness. He delivered it just as he had received it, "by the revelation of Jesus Christ." He told the Galatians that, if he himself should be found at any future time proclaiming any other gospel, or if an angel from heaven should do so, he was not to be listened to he was to be accursed. Any perversion of that gospel which had been delivered from the beginning would be sufficient to discredit an apostle as a false apostle, an angel as a fallen angel.

II APOSTOLIC AUTHORITY. The apostles had authority to "bind and loose," to direct and administer in the early Church. On fit occasions they exerted such authority, and none of them more firmly or wisely than Paul. But they forbore as much as possible to press mere authority even in matters of order and discipline, and they disclaimed any right of dominion over the faith of their fellow-Christians, The Apostle Paul in particular is never found demanding attention or obedience to his teaching on the ground of his official dignity. Many signs and special miracles attended his ministry and confirmed his word; but he never posed as a worker of wonders in order to awe the minds and compel the submission of his hearers. His aim was to manifest the truth to the consciences of men. In founding the Corinthian Church he had "reasoned," "persuaded," "testified," and "taught the Word of God". (see Ac 18) His own statement is, "I declared unto you the testimony of God". (see 1Co_2:1-5) The object of St. Paul in thus refraining from any assertion of a right to dictate was to build the faith of the Church, not on apostles, but on God. He would not say, "Believe because we bid you, and whatever we tell you." He was one of a hand of witnesses to Jesus Christ the Lord; but, once those facts were believed with the heart, the disciples in every Church stood for salvation on the same ground with the apostles themselves, and had the same confirmation of the truth by the Holy Spirit.

III LESSONS FOR THE MODERN MINISTRY OF THE WORD. For the propagation of the gospel there must still be witnesses; for the edification and peace of the Church there must be teachers, helps, governments, overseers. But none of these have a right to "lord it over God"s heritage;" least of all may they lord it over the faith of their brethren. If the apostles of the Lamb disclaimed such dominion, how much more should they who have ministries to fulfil in the modern Churches of God! It is preposterous to connect apostolic dignity or the glory of apostolic succession with pomp and lordliness and the assertion of official superiority. It is apostolic to serve diligently and suffer patiently, to preach the truth in love, and to teach the things which concern the Lord Jesus Christ, but seeking no honour or glory from men. The object of the ministry in regard to those who are without is to bring them to repent and believe the gospel The object in regard to those who are within the household of faith is to promote their joy and health.

1. "In faith ye stand." This is not submission to a human authority, butallegiance of heart to God in Christ Jesus. In emotions, opinions, anxieties, conjectures, there is no standing. Only by faith is the heart fixed, the mind established, in this world of change and disappointment, solidity imparted to the character, and calm courage breathed into the soul. Want of faith or decay of faith accounts for restlessness, weakness, rashness and inconstancy. The heart is "tossed and not comforted." The will is yielded to selfish desires and uneasy impulses. But "we have access by faith into the grace wherein we stand.

2. Those who minister to the faith of Christians increase their joy. Theapostles were intent on this (see Rom_15:13; Php_1:25; 1Pe_1:8; 1Jn_1:4) And every true minister of Christ will find, with St. Paul, that his own spiritual life is bound up with the steadfastness and liveliness of those whom he instructs in the truth. F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Not that we have dominion over your faith - This is the prerogative of God alone. But are helpers of your joy - And faith from which it springs. For by faith ye have stood - To this day. We see the light in which ministers should always consider themselves, and in which they are to be considered by others. Not as having dominion over the faith of their people, and having a right to dictate by their own authority what they shall believe, or what they shall do; but as helpers of their joy, by helping them forward in faith and holiness. In this view, how amiable does their office appear! and how friendly to the happiness of mankind! How far, then, are they from true benevolence, who would expose it to ridicule and contempt!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if the apostle had said, "Though we have a ministerial power, yet we have not a magisterial dominion over you, to treat as we please the professors of the gospel, or to punish those that walk not according thereunto."

Learn hence, That though Christ has invested the officers of the church with a ministerial power, yet they have not thereby any dominion over the faith of believers; Not that we have dominion over your faith; he adds, But are helpers of your joy. He doth not say, We are helpers of your grace, helpers of your faith, helpers of your holiness, though this is necessarily implied; but helpers of your joy and comfort.

Note thence, That a special part of the minister’s work consists in administering to the comfort and consolation of such as stand in need of it, and are qualified for it. Our first work is to help the graces, our next to help the comforts, of our people. The Spirit of God is a sanctifier, and then a comforter: joy is not the first stone in God’s building; grace and holiness are first, comfort and consolation next.

For by faith ye stand; ye have stood and do stand, steadfast in the faith; that is, the generality and body of you; though some among you deny the resurrection, yet the best and greatest part of you are sound in the faith, and stedfast in the faith. Our apostle doth not unchurch them, because of some disorders among them, nor because of some heretical doctrines found with them, but endeavors to reform their disorders, that so when he came unto them he might not come with his rod, but in the spirit of meekness.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Not that we have Lordship over your faith, but are helpers of your joy: for in faith ye stand fast .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

24. Not that we have dominion over your faith. Not that he would exercise a lordship. How different this is from the arrogant style of a Catholic bishop! Paul wishes rather to be a helper. For by faith ye stand. Faith in Christ. He hath dominion. Every disciple is accountable to him. Not even an apostle can come between.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

24. An example of the Apostle’s tact and caution, to avoid giving offence to his flock and a handle to his accusers: κολάζει τὸ τραχὺ τῶν εἰρημένων … τοῦτο δὲ ὡς ὑφορμοῦν τέθεικεν (Theodoret). ‘When I speak of sparing you, do not think that I claim to domineer over your faith; not even an Apostle has a right to do that. On the contrary, I want you to have joy in what you believe; and if I had come to you in that painful crisis, I could not have helped you to joy. That is what I mean by sparing you.’ Comp. 2Co 3:5.

οὐχ ὅτι κυριεύομεν. Not that we have (or are exercising) lordship (R.V.). For οὐχ ὄτι comp. 2Co 3:5, 2Co 7:9. Having made his personal protestation, he returns to the first person plural. By συνεργοί he does not mean cooperating with God in promoting their joy, but helping them to have joy in believing: helpers with them, not lords over them. Apostolic authority is ministerial, not despotic.

τῇ γὰρ πίστει ἑστήκατε. For by faith, or by your faith (comp. 1Co 16:13), or, in your faith, ye stand. The emphasis is on τῇ πίστει: precisely by that. The Apostle is not making the comprehensive statement that it is in faith that salvation is to be found, which would not fit the context. He is merely saying, that, so far as their faith is concerned, the Corinthians are in a sound position. In 2Co 8:7 their faith is mentioned first. As regards that he is not anxious about them: οὐκ ἐν τούτοις εἶχόν τι μέμψασθαι ὑμᾶς· ἐν ἄλλοις δὲ ἐσαλεύεσθε (Theodoret). He is glad to praise all that he can in them. But could he write 2Co 13:5 after this? See notes there.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24.] His reason for not coming to them.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24. Epanorthosis. At once the thought strikes the Apostle that what he has just said may be misunderstood, especially by the emotional Corinthians, who are so jealous of their own independence. The power to spare implies the power to punish, and this seems to imply a claim to control everything. He hastens to assure them that he makes no such claim. This nervous anxiety about seeming to presume is so unlike the tone of 10-13. that it is difficult to think that both belong to one and the same letter.

οὐχ ὅτι. Elliptical for οὐ λέγω τοῦτο ὅτι. The ellipse is very intelligible, and seems to have been in common use; 3:5, 7:9; Php 3:12, Php 3:4:17; 2Th 3:9; etc. Winer, p. 746. ‘Not that’ is in common enough use in English.

κυριεύομεν. He includes his colleagues once more ; v. 23 is purely personal. And he is perhaps once more glancing at the rival teachers who did try to domineer and dictate as to what the Corinthians must accept (11:20). ‘Do not think that we are attempting anything of the kind. Our work is to awaken, to instruct, to entreat.’ Non quia dominatur fidei vestrae (Vulg.); ‘have dominion over’ (AV), ‘have lordship over’ (RV). Fides non necessitatis sed voluntatis est, dominatus necessitates causa est. Fides per dilectionem operatur (Gal 5:6) non per dominium cogitur (Herveius). Faith must be free. What power, asks Chrysostom, can make an unconvinced man believe? All you can do is to make him say that he believes. With regard to faith, Apostles are not tyrants but ministers and stewards (see on 1Co 4:1); they labour to help their flocks, not to oppress them,* The construction is not quite certain. ‘Lord it over your faith is simple enough, but everywhere else in N.T. κυριεύειν has a gen. of the person (Rom 6:9, Rom 6:14, Rom 6:7:1, Rom 6:14:9; 1Ti 6:15; Luk 22:25), not of the thing, and here the meaning may be ‘lord it over you,’ τῆς πίστεως being added as an afterthought, either because he had been accused of undue pressure (see on 1Co 7:35, and comp. 2Co 10:8, 2Co 13:10) in matters of faith, or because other teachers had used such pressure. In LXX such expressions as κυριεύειν τῆς θαλάσσης, τῆς γῆς, τῆς οἰκουμένης, are common enough (1 Est 4:15; Dan 2:39, Dan 2:3:2; etc.). Nevertheless, the position of ὑμῶν is in favour of its dependence on κυριεύομεν rather than on τῆς πίστεως, especially in contrast with τῆς χαρᾶς ὑμῶν. See critical note. Erasmus would supply ἕνεκα to govern τῆς πίστεως.

συνεργοί ἐσμεν. ‘So far from being tyrants we are fellow-workers’—of course with the Corinthians. There is nothing in the context to suggest ‘with God’ or ‘with Christ’; in 1Co 3:9, Θεοῦ is expressed; in LXX the word is very rare; in N.T. usually of St Paul’s colleagues.†

τῆς χαρᾶς ὑμῶν. This comes rather as a surprise, for it forms no contrast with τῆς πίστεως which might have been repeated. ‘We do not force a creed upon you, but we help you in your quest of one.’ But, as he goes on to state, they no longer need such help, for they have found the truth. Yet they have not eached the full happiness which the Gospel can give them (Gal 5:22); their teachers can and do help them to greater joy in believing. It is the χαρὰ τῆς πίστεως (Php 1:25), the χαρὰ καὶ εἰρήνη ἐν τῷ πιστεύειν (Rom 15:13) that they labour with their converts to produce.‡ He mentions the χαρά of the Gospel in contrast to the λύπη which has to be mentioned (2:1) in connexion with his change of plans. See Chadwick, The Pastoral Teaching of St Paul, p. 175.

τῇ γὰρ πίστει ἑστήκατε. Not ‘by faith’ (AV, RV), nor ‘by your faith’ (RV marg.), but ‘in your faith.’ In that sphere the position of the Corinthians was correct and firm, and κυριεύειν would have been altogether superfluous. It was not in their faith that they needed guidance and control, but it ought to have more influence on their lives. If the Gospel had its right effect among them, there would be no fear of λύπη either for them or for him. Some take the words as meaning that it is by faith that Christians have a secure foothold; but such a statement has no point here. St Paul is explaining why he has no wish to lord it over them as regards faith; it is because he is confident that they need nothing of the kind; their faith is sure. Could he afterwards, in the same letter, have written, ‘Try your own selves whether ye be in the faith’ (13:5)? If that was written when they were disgracing the faith by rebellion, and ‘in your faith you stand firm’ was written after they had submitted, all becomes intelligible.

With the dat. here comp. τῷ σώματι καὶ τῷ πνεύματι (1 Cor. 5:34) and ταῖς φρεσίν (14:20). Papyri yied examples; e.g. οὐκ ἔμενεν τῇ γενομένῃ μεσιτείᾳ. Bachmann would make it a dativus ethicus. For ἑστήκατε, see 1Co 15:1.

ὑμῶν τῆς πίστεως (א A B C K L O P) rather than τ. πίστεως ὑμ (D E F G), which is an unintelligent assimilation to τῆς χαρᾶς ὑμῶν. The difference of order has point.

* In Origen’s phrase, “the concurrence of Paul and Timothy flashed out the lightning of these Epistles.”

אԠא (Fourth century). Codex Sinaiticus; now at Petrograd, the only uncial MS. containing the whole N.T.

B B (Fourth century). Codex Vaticanus.

M M (Ninth century). Codex Ruber, in bright red letters; two leaves in the British Museum contain 2Co 10:13-5.

P P (Ninth century). Codex Porfirianus Chiovensis, formerly possessed by Bishop Porfiri of Kiev, and now at Petrograd.

17 17. (Evan. 33, Act_13. Ninth century). Now at paris. “The queen of the cursives” and the best for the Pauline Epistles; more than any other it preserves Pre-Syrian readings and agrees with B D L.

A (Fifth century). Codex Alexandrinus, now in the British Museum. All of 2 Corinthians from ἐπίστευσα 4:13 to ἐξ ἐμοῦ 12:6 is wanting.

D D (Sixth century). Codex Claromontanus; now at Paris. A Graeco-Latin MS. The Latin (d) is akin to the Old Latin. Many subsequent hands (sixth to ninth centuries) have corrected the MS.

E E (Ninth century). At Petrograd. A copy of D, and unimportant

G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). The Greek text is almost the same as that of F, but the Latin (g) shows Old Latin elements.

K K (Ninth century). Codex Mosquensis; now at Moscow.

L L (Ninth century). Codex Angelicus; now in the Angelica Library at Rome.

F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trinity College, Cambridge.

* Other forms of the name are Hirom (I K. 5:10, 18) and Sirom (Hdt. vii. 98).

* Cf. ὁ Θεὸς τῆς ὑπομονῆι καὶ παρακλήσεως (Rom 15:5), τῆς ελπρίδος (15:13), τῆς εἰρήνης (15:33); also αἱ παρακλήσεις σου ἠγάπησαν τὴν ψυχήν μου (Psa_93[94]:19).

† In the first eight chapters παράκλησις: occurs eleven times, in the four last chapters not at all, and in the rest of the Pauline Epistels only eight times; in the rest of N.T. (Lk., Acts, Heb.) only nine times. The verb is specially frequent in Acts and Paul, who uses it in all three senses; ‘beseech’ 18 times, ‘exhort’ 17 times, ‘comfort’ 13 times, of which 7 are in this Epistle, where the verb occurs 17 times. Bernard, ad loc.

r r (Sixth century). Codex Frisingensis; at Munich. Fragments.

* See Briggs, The Messiah of the Apostles, p. 122.

37 37. (Evan. 69, Acts 69, Rev_14. Fifteenth century). The well-known Leicester codex; belongs to the Ferrar group.

C C (Fifth century). Codex Ephraemi, a Palimpsest; now at Paris, very defective. Of 2 Corinthians all from 10:8 onwards is wanting.

* information respecting the commentator is to be found in the volume on the First Epistle, pp. lxvi f.

* G. H. Rendall, on 1:4, argues strongly for the view that the anguish was caused by the revolt and estrangement of the Corinthian converts. See also the Camb. Grk. Test., 1903, p. 28. It is perhaps best to leave the question open. “This trial, which the Apostle does not explain more definitely, surpassed all bounds, and exceeded his powers of endurance. He despaired of life. He carried within his soul a sentence of death. And now his unhoped for deliverance seems like an actual resurrection” (A. Sabatier, The Apostle Paul, p. 181).

* Rutherford would render ἐν ἑαυτοῖς ‘in a tribunal composed of ourselves.’ But the Apostle felt the sentence of death rather than pronounced it on himself. Rutherford explains the ἀλλά as due to the negative implied in ἐξαπορηθῆναι.

* Cf. 1Co 3:19; Rom 11:35; Php 1:19; 1Th 5:22; 2Th 2:8.

* St Paul was a strong believer in the value of intercession, whether of others for him (Rom 15:30; 1Th 5:25; 2Th 3:1), or of himself for others (Rom 1:9; Eph 1:16: Php 1:4; 1Th 1:2; 2Ti 1:3; Phm 1:4). Ἔργον est Dei, ὑπουργεῖν est apostolorum, συνυπουργεῖν Corinthiorum (Beng.).

g d The Latin companion of G

67 67. (Eleventh century). At Vienna. Has valuable marginal readings (67 * *) akin to B and M; these readings must have been copied from an ancient MS., but not from the Codex Ruber itself.

* Westein quotes the saying Legre et non intelligen negligere ent.

* K. Lake thinks that, in the ‘koine’ Greek πρότερον is more commonly used in the sense of ‘originally,’ with no comparative sense beyond that involved in a contrast between past and present, than in the more classical significance; and he holds that this is ‘almost indisputably its meaning in all the ten passages in which it is found in the N.T.” (The Earlier Epp. of St Paul, p. 226).

* On the supposed influence of Silas on St Paul’s movements, see Redlich, S. Paul and his Companions, pp. 66, 82-84, 272.

† On the striking coincidence between this passage and Acts, see Knowling on Act 18:5, and Paley, Horae Paulinae, iv. and viii.

‡ That St Paul is here opposing Judaizing teachers, who preached a different Jesus, and that he names Silvanus and Timothy in order to exclude the Judaizers, is an unnecessary hypothesis.

f d The Latin companion of F

O O (Ninth century). Two leaves at Petrograd contain 2Co 1:20-12.

d d The Latin companion of D

e d The Latin companion of E

* An allusion to the rubbing of athletes with oil before gymanstic contests is not probable.

* The expression is Greek rather than Hebrew. In LXX we have μάρτυς κύριος (1Sa 12:5, 1Sa 12:6, 1Sa 12:20:23, 42), but not this phrase.

* Fides enim prorsus ab hominum jugo soluta liberrimaque esse debet, says Calvin. He goes on to remark that, if any man had a right to have dominion in matters of faith, it would be St Paul ; yet he disclaims it. Whence Calvin infers that the only rule of faith is Scripture.

† St Paul uses συνεργός eleven or twelve times, 1Th 3:2 being doubtful ; elsewhere only 3Jn 1:8.

‡ “It is implied in this, that joy is the very end and element of the Christian life, and that it is the minister’s duty to be at war with all that restrains it, and to co-operate in all that leads to it” (Denney).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.