3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,
4 who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.
5 For as the sufferings of Christ abound to us, even so our comfort also abounds through Christ.
6 But if we are afflicted, it is for your comfort and salvation. If we are comforted, it is for your comfort, which produces in you the patient enduring of the same sufferings which we also suffer.
7 Our hope for you is steadfast, knowing that, since you are partakers of the sufferings, so you are also of the comfort.
8 For we don’t desire to have you uninformed, brothers, concerning our affliction which happened to us in Asia: that we were weighed down exceedingly, beyond our power, so much that we despaired even of life.
9 Yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead,
10 who delivered us out of so great a death, and does deliver, on whom we have set our hope that he will also still deliver us,
11 you also helping together on our behalf by your supplication; that, for the gift given to us by means of many, thanks may be given by many persons on your behalf.
12 For our boasting is this: the testimony of our conscience that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly toward you.
13 For we write no other things to you than what you read or even acknowledge, and I hope you will acknowledge to the end—
14 as also you acknowledged us in part—that we are your boasting, even as you also are ours, in the day of our Lord Jesus.
15 In this confidence, I was determined to come first to you, that you might have a second benefit,
16 and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea.
17 When I therefore planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, that with me there should be the “Yes, yes” and the “No, no?”
18 But as God is faithful, our word toward you was not “Yes and no.”
19 For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not “Yes and no,” but in him is “Yes.”
20 For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.
21 Now he who establishes us with you in Christ and anointed us is God,
22 who also sealed us and gave us the down payment of the Spirit in our hearts.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 1:3–4He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. … But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all."
He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. … But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all."
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 1:8–10What is this, "the answer of death?" The vote, the judgment, the expectation. For so spake our affairs; our fortunes gave this answer, "We shall surely die." … And wherefore permitted He peril so great as to take away our hope and cause us to despair? "That we should not trust in ourselves," saith he, "but in God." These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. … for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case. … but still no where aught of being forsaken, but of succor again and support.
What is this, "the answer of death?" The vote, the judgment, the expectation. For so spake our affairs; our fortunes gave this answer, "We shall surely die." … And wherefore permitted He peril so great as to take away our hope and cause us to despair? "That we should not trust in ourselves," saith he, "but in God." These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. … for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case. … but still no where aught of being forsaken, but of succor again and support.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 1:20–22What is this, "how many soever the promises of God?" The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he saith that they abide immoveable … But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. … Wherefore He said not simply "the Spirit," but named "earnest," that from this thou mightest have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give "the earnest" and to waste it without object or result.
What is this, "how many soever the promises of God?" The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he saith that they abide immoveable … But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. … Wherefore He said not simply "the Spirit," but named "earnest," that from this thou mightest have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give "the earnest" and to waste it without object or result.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 1:9–10For I do not agree with what Chrysostom says -- that the Apostle did not stand in need of such a remedy, but set himself forth to others as a pattern merely in appearance. … For he was a man that was subject, in other respects, to like passions as other men -- (James 5:17) -- not merely to cold and heat, but also to misdirected confidence, rashness, and the like. … Let us begin, therefore, with despairing of ourselves, but with the view of placing our hope in God. Let us be brought low in ourselves, but in order that we may be raised up by his power. … What Paul acknowledges as to himself personally, let every one now take home as applicable to himself. … for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains.
For I do not agree with what Chrysostom says -- that the Apostle did not stand in need of such a remedy, but set himself forth to others as a pattern merely in appearance. … For he was a man that was subject, in other respects, to like passions as other men -- (James 5:17) -- not merely to cold and heat, but also to misdirected confidence, rashness, and the like. … Let us begin, therefore, with despairing of ourselves, but with the view of placing our hope in God. Let us be brought low in ourselves, but in order that we may be raised up by his power. … What Paul acknowledges as to himself personally, let every one now take home as applicable to himself. … for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains.
John Calvin, Commentaries, on 1:6–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 1:9–11If we should be brought so low as to despair even of life, yet we may then trust in God, who can bring back not only from the gates, but from the jaws, of death. … Note, Past experiences are great encouragements to faith and hope, and they lay great obligations to trust in God for time to come. We reproach our experiences if we distrust God in future straits, who hath delivered as in former troubles. … The apostle had himself a great interest in the throne of grace, yet he desires the help of others' prayers. If we thus help one another by our prayers, we may hope for an occasion of giving thanks by many for answer of prayer.
If we should be brought so low as to despair even of life, yet we may then trust in God, who can bring back not only from the gates, but from the jaws, of death. … Note, Past experiences are great encouragements to faith and hope, and they lay great obligations to trust in God for time to come. We reproach our experiences if we distrust God in future straits, who hath delivered as in former troubles. … The apostle had himself a great interest in the throne of grace, yet he desires the help of others' prayers. If we thus help one another by our prayers, we may hope for an occasion of giving thanks by many for answer of prayer.
Matthew Henry, Commentary on the Whole Bible, on 1:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 1:20–22Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. … They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, Co2 1:21, Co2 1:22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy.
Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. … They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, Co2 1:21, Co2 1:22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy.
Matthew Henry, Commentary on the Whole Bible, on 1:15–24; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 1:3–5The Father of mercies, and God of all comfort - Mercies are the fountain of comfort; comfort is the outward expression of mercy. God shows mercy in the affliction itself. He gives comfort both in and after the affliction. Therefore is he termed, the God of all comfort. Blessed be this God! … Who comforteth us in all our affliction, that we may be able to comfort them who are in any affliction - He that has experienced one kind of affliction is able to comfort others in that affliction. He that has experienced all kinds of affliction is able to comfort them in all. … So our comfort also aboundeth through Christ - The sufferings were many, the comfort one; and yet not only equal to, but overbalancing, them all.
The Father of mercies, and God of all comfort - Mercies are the fountain of comfort; comfort is the outward expression of mercy. God shows mercy in the affliction itself. He gives comfort both in and after the affliction. Therefore is he termed, the God of all comfort. Blessed be this God! … Who comforteth us in all our affliction, that we may be able to comfort them who are in any affliction - He that has experienced one kind of affliction is able to comfort others in that affliction. He that has experienced all kinds of affliction is able to comfort them in all. … So our comfort also aboundeth through Christ - The sufferings were many, the comfort one; and yet not only equal to, but overbalancing, them all.
John Wesley, Explanatory Notes upon the New Testament, on 1:3, 1:4 and 1:5; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
2 Corinthians 1
2 Corinthians 1:3–22, World English Bible
2 Corinthians 1 in the Bible · Told in the Story: Chapter 20, Strength in Weakness, Chapter 21, A Cheerful Giver
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 1:3–4He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. … But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all."
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 1:8–10What is this, "the answer of death?" The vote, the judgment, the expectation. For so spake our affairs; our fortunes gave this answer, "We shall surely die." … And wherefore permitted He peril so great as to take away our hope and cause us to despair? "That we should not trust in ourselves," saith he, "but in God." These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. … for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case. … but still no where aught of being forsaken, but of succor again and support.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 1:20–22What is this, "how many soever the promises of God?" The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he saith that they abide immoveable … But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. … Wherefore He said not simply "the Spirit," but named "earnest," that from this thou mightest have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give "the earnest" and to waste it without object or result.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 1:9–10For I do not agree with what Chrysostom says -- that the Apostle did not stand in need of such a remedy, but set himself forth to others as a pattern merely in appearance. … For he was a man that was subject, in other respects, to like passions as other men -- (James 5:17) -- not merely to cold and heat, but also to misdirected confidence, rashness, and the like. … Let us begin, therefore, with despairing of ourselves, but with the view of placing our hope in God. Let us be brought low in ourselves, but in order that we may be raised up by his power. … What Paul acknowledges as to himself personally, let every one now take home as applicable to himself. … for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains.
John Calvin, Commentaries, on 1:6–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 1:9–11If we should be brought so low as to despair even of life, yet we may then trust in God, who can bring back not only from the gates, but from the jaws, of death. … Note, Past experiences are great encouragements to faith and hope, and they lay great obligations to trust in God for time to come. We reproach our experiences if we distrust God in future straits, who hath delivered as in former troubles. … The apostle had himself a great interest in the throne of grace, yet he desires the help of others' prayers. If we thus help one another by our prayers, we may hope for an occasion of giving thanks by many for answer of prayer.
Matthew Henry, Commentary on the Whole Bible, on 1:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 1:20–22Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. … They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, Co2 1:21, Co2 1:22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy.
Matthew Henry, Commentary on the Whole Bible, on 1:15–24; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 1:3–5The Father of mercies, and God of all comfort - Mercies are the fountain of comfort; comfort is the outward expression of mercy. God shows mercy in the affliction itself. He gives comfort both in and after the affliction. Therefore is he termed, the God of all comfort. Blessed be this God! … Who comforteth us in all our affliction, that we may be able to comfort them who are in any affliction - He that has experienced one kind of affliction is able to comfort others in that affliction. He that has experienced all kinds of affliction is able to comfort them in all. … So our comfort also aboundeth through Christ - The sufferings were many, the comfort one; and yet not only equal to, but overbalancing, them all.
John Wesley, Explanatory Notes upon the New Testament, on 1:3, 1:4 and 1:5; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.