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"Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the Church of God which is at Corinth, with all the saints which are in the whole of Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ.

"Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ. But whether we be afflicted, it is for your comfort and salvation; or whether we be comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is stedfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort."—2 Cor. i. 1-7 (R.V.).

The greeting with which St. Paul introduces his Epistles is much alike in them all, but it never becomes a mere formality, and ought not to pass unregarded as such. It describes, as a rule, the character in which he writes, and the character in which his correspondents are addressed. Here he is an apostle of Jesus Christ, divinely commissioned; and he addresses a Christian community at Corinth, including in it, for the purposes of his letter, the scattered Christians to be found in the other quarters of Achaia. His letters are occasional, in the sense that some special incident or situation called them forth; but this11 occasional character does not lessen their value. He addresses himself to the incident or situation in the consciousness of his apostolic vocation; he writes to a Church constituted for permanence, or at least for such duration as this transitory world can have; and what we have in his Epistles is not a series of obiter dicta, the casual utterances of an irresponsible person; it is the mind of Christ authoritatively given upon the questions raised. When he includes any other person in the salutation—as in this place "Timothy our brother"—it is rather as a mark of courtesy, than as adding to the Epistle another authority besides his own. Timothy had helped to found the Church at Corinth; Paul had shown great anxiety about his reception by the Corinthians, when he started to visit that turbulent Church alone (1 Cor. xvi. 10 f.); and in this new letter he honours him in their eyes by uniting his name with his own in the superscription. The Apostle and his affectionate fellow-worker wish the Corinthians, as they wished all the Churches, grace and peace from God our Father and the Lord Jesus Christ. It is not necessary to expound afresh the meaning and connexion of these two New Testament ideas: grace is the first and last word of the Gospel; and peace—perfect spiritual soundness—is the finished work of grace in the soul.

The Apostle's greeting is usually followed by a thanksgiving, in which he recalls the conversion of those to whom he is writing, or surveys their progress in the new life, and the improvement of their gifts, gratefully acknowledging God as the author of all. Thus in the First Epistle to the Corinthians he thanks God for the grace given to them in Christ Jesus, and especially for their Christian enrichment in all utterance and in all knowledge. So, too, but with deeper gratitude,12 he dwells on the virtues of the Thessalonians, remembering their work of faith, and labour of love, and patience of hope. Here also there is a thanksgiving, but at the first glance of a totally different character. The Apostle blesses God, not for what He has done for the Corinthians, but for what He has done for himself. "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforteth us in all our tribulation." This departure from the Apostle's usual custom is probably not so selfish as it looks. When his mind travelled down from Philippi to Corinth, it rested on the spiritual aspects of the Church there with anything but unrelieved satisfaction. There was much for which he could not possibly be thankful; and just as the momentary apostasy of the Galatians led to his omitting the thanksgiving altogether, so the unsettled mood in which he wrote to the Corinthians gave it this peculiar turn. Nevertheless, when he thanked God for comforting him in all his afflictions, he thanked Him on their behalf. It was they who were eventually to have the profit both of his sorrows and his consolations. Probably, too, there is something here which is meant to appeal, even to those who disliked him in Corinth. There had been a good deal of friction between the Apostle and some who had once owned him as their father in Christ; they were blaming him, at this very moment, for not coming to visit them; and in this thanksgiving, which dilates on the afflictions he has endured, and on the divine consolation he has experienced in them, there is a tacit appeal to the sympathy even of hostile spirits. Do not, he seems to say, deal ungenerously with one who has passed through such terrible experiences, and lays the fruit of them at your13 feet. Chrysostom presses this view, as if St. Paul had written his thanksgiving in the character of a subtle diplomatist: to judge by one's feeling, it is true enough to deserve mention.22   The same view is strongly held by Schmiedel. He infers from chap. vi. 9 that Paul's sufferings had been interpreted at Corinth as a divine chastisement; in opposition to this the Apostle shows that they are divinely intended to profit the Corinthians. Hence the opening of the letter is not a simple outpouring of his heart, but is delicately calculated to set aside a reproach without naming it. The same purpose rules in the assumption that the Corinthians will intercede and give thanks on his behalf; it takes for granted their reconciliation to him.

The subject of the thanksgiving is the Apostle's sufferings, and his experience of God's mercies under them. He expressly calls them the sufferings of Christ. These sufferings, he says, abound toward us. Christ was the greatest of sufferers: the flood of pain and sorrow went over His head; all its waves and billows broke upon Him. The Apostle was caught and overwhelmed by the same stream; the waters came into his soul. That is the meaning of τὰ παθήματα τοῦ Χριστοῦ περισσεύει εἰς ἡμᾶς. In abundant measure the disciple was initiated into his Master's stern experience; he learned, what he prayed to learn, the fellowship of His sufferings. The boldness of the language in which a mortal man calls his own afflictions the sufferings of Christ is far from unexampled in the New Testament. It is repeated by St. Paul in Col. i. 24: "I now rejoice in my sufferings on your behalf, and fill up that which is lacking of the afflictions of Christ in my flesh for His body's sake, which is the Church." It is varied in Heb. xiii. 13, where the sacred writer exhorts us to go out to Jesus, without the camp, bearing His reproach. It is anticipated and justified by the words14 of the Lord Himself: "Ye shall indeed drink of My cup; and with the baptism with which I am baptised shall ye be baptised withal." One lot, and that a cross, awaits all the children of God in this world, from the Only-begotten who came from the bosom of the Father, to the latest-born among His brethren. But let us beware of the hasty assertion that, because the Christian's sufferings can thus be described as of a piece with Christ's, the key to the mystery of Gethsemane and Calvary is to be found in the self-consciousness of martyrs and confessors. The very man who speaks of filling up that which is lacking of the afflictions of Christ for the Church's sake, and who says that the sufferings of Christ came on him in their fulness, would have been the first to protest against such an idea. "Was Paul crucified for you?" Christ suffered alone; there is, in spite of our fellowship with His sufferings, a solitary, incommunicable greatness in His Cross, which the Apostle will expound in another place (chap. v.). Even when Christ's sufferings come upon us there is a difference. At the very lowest, as Vinet has it, we do from gratitude what he did from pure love. We suffer in His company, sustained by His comfort; He suffered uncomforted and unsustained. We are afflicted, when it so happens, "under the auspices of the divine mercy"; He was afflicted that there might be mercy for us.

Few parts of Bible teaching are more recklessly applied than those about suffering and consolation. If all that men endured was of the character here described, if all their sufferings were sufferings of Christ, which came on them because they were walking in His steps and assailed by the forces which buffeted Him, consolation would be an easy task. The presence15 of God with the soul would make it almost unnecessary. The answer of a good conscience would take all the bitterness out of pain; and then, however it tortured, it could not poison the soul. The mere sense that our sufferings are the sufferings of Christ—that we are drinking of His cup—is itself a comfort and an inspiration beyond words. But much of our suffering, we know very well, is of a different character. It does not come on us because we are united to Christ, but because we are estranged from Him; it is the proof and the fruit, not of our righteousness, but of our guilt. It is our sin finding us out, and avenging itself upon us, and in no sense the suffering of Christ. Such suffering, no doubt, has its use and its purpose. It is meant to drive the soul in upon itself, to compel it to reflection, to give it no rest till it awakes to penitence, to urge it through despair to God. Those who suffer thus will have cause to thank God afterwards if His discipline leads to their amendment, but they have no title to take to themselves the consolation prepared for those who are partners in the sufferings of Christ. Nor is the minister of Christ at liberty to apply a passage like this to any case of affliction which he encounters in his work. There are sufferings and sufferings; there is a divine intention in them all, if we could only discover it; but the divine intention and the divinely wrought result are only explained here for one particular kind—those sufferings, namely, which come upon men in virtue of their following Jesus Christ. What, then does the Apostle's experience enable him to say on this hard question?

(1) His sufferings have brought him a new revelation of God, which is expressed in the new name, "The Father of mercies and God of all comfort." The name16 is wonderful in its tenderness; we feel as we pronounce it that a new conception of what love can be has been imparted to the Apostle's soul. It is in the sufferings and sorrows of life that we discover what we possess in our human friends. Perhaps one abandons us in our extremity, and another betrays us; but most of us find ourselves unexpectedly and astonishingly rich. People of whom we have hardly ever had a kind thought show us kindness; the unsuspected, unmerited goodness which comes to our relief makes us ashamed. This is the rule which is illustrated here by the example of God Himself. It is as if the Apostle said: "I never knew, till the sufferings of Christ abounded in me, how near God could come to man; I never knew how rich His mercies could be, how intimate His sympathy, how inspiriting His comfort." This is an utterance well worth considering. The sufferings of men, and especially the sufferings of the innocent and the good, are often made the ground of hasty charges against God; nay, they are often turned into arguments for Atheism. But who are they who make such charges? Not the righteous sufferers, at least in New Testament times. The Apostle here is their representative and spokesman, and he assures us that God never was so much to him as when he was in the sorest straits. The divine love was so far from being doubtful to him that it shone out then in unanticipated brightness; the very heart of the Father was revealed—all mercy, all encouragement and comfort. If the martyrs have no doubts of their own, is it not very gratuitous for the spectators to become sceptics on their account? "The sufferings of Christ" in His people may be an insoluble problem to the disinterested onlooker, but they are no problem to the sufferers. What is a mystery, when viewed from17 without, a mystery in which God seems to be conspicuous by His absence, is, when viewed from within, a new and priceless revelation of God Himself. "The Father of mercies and God of all comfort" is making Himself known now as for want of opportunity He could not be known before.

Notice especially that the consolation is said to abound "through Christ." He is the mediator through whom it comes. To partake in His sufferings is to be united to Him; and to be united to Him is to partake in His life. The Apostle anticipates here a thought on which he enlarges in the fourth chapter: "Always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body." In our eagerness to emphasise the nearness and the sympathy of Jesus, it is to be feared that we do less than justice to the New Testament revelation of His glory. He does not suffer now. He is enthroned on high, far above all principality and power and might and dominion. The Spirit which brings His presence to our hearts is the Spirit of the Prince of Life; its function is not to be weak with our weakness, but to help our infirmity, and to strengthen us with all might in the inner man. The Christ who dwells in us through His Spirit is not the Man of Sorrows, wearing the crown of thorns; it is the King of kings and Lord of lords, making us partakers of His triumph. There is a weak tone in much of the religious literature which deals with suffering, utterly unlike that of the New Testament. It is a degradation of Christ to our level which it teaches, instead of an exaltation of man toward Christ's. But the last is the apostolic ideal: "More than conquerors through Him that loved us." The comfort of which St. Paul makes so much here is not necessarily18 deliverance from suffering for Christ's sake, still less exemption from it; it is the strength and courage and immortal hope which rise up, even in the midst of suffering, in the heart in which the Lord of glory dwells. Through Him such comfort abounds; it wells up to match and more than match the rising tide of suffering.

(2) But Paul's sufferings have done more than give him a new knowledge of God; they have given him at the same time a new power to comfort others. He is bold enough to make this ministry of consolation the key to his recent experiences. "He comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God." His sufferings and his consolation together had a purpose that went beyond himself. How significant that is for some perplexing aspects of man's life! We are selfish, and instinctively regard ourselves as the centre of all providences; we naturally seek to explain everything by its bearing on ourselves alone. But God has not made us for selfishness and isolation, and some mysteries would be cleared up if we had love enough to see the ties by which our life is indissolubly linked to others. This, however, is less definite than the Apostle's thought; what he tells us is that he has gained a new power at a great price. It is a power which almost every Christian man will covet; but how many are willing to pass through the fire to obtain it? We must ourselves have needed and have found comfort, before we know what it is; we must ourselves have learned the art of consoling in the school of suffering, before we can practise it for the benefit of others. The most painfully tried, the most proved in suffering, the souls that are best acquainted with grief,19 provided their consolation has abounded through Christ, are specially called to this ministry. Their experience is their preparation for it. Nature is something, and age is something; but far more than nature and age is that discipline of God to which they have been submitted, that initiation into the sufferings of Christ which has made them acquainted with His consolations also, and has taught them to know the Father of mercies and the God of all comfort. Are they not among His best gifts to the Church, those whom He has qualified to console, by consoling them in the fire?

In the sixth verse the Apostle dwells on the interest of the Corinthians in his sufferings and his consolation. It is a practical illustration of the communion of the saints in Christ. "All that befalls me," says St. Paul, "has your interest in view. If I am afflicted, it is in the interest of your comfort: when you look at me, and see how I bear myself in the sufferings of Christ, you will be encouraged to become imitators of me, even as I am of Him. If, again, I am comforted, this also is in the interest of your comfort; God enables me to impart to you what He has imparted to me; and the comfort in question is no impotent thing; it proves its power in this—that when you have received it, you endure with brave patience the same sufferings which we also suffer." This last is a favourite thought with the Apostle, and connects itself readily with the idea, which may or may not have a right to be expressed in the text, that all this is in furtherance of the salvation of the Corinthians.2033   The text is incurably perplexed. The variations can be seen in any critical edition. The MS. authority does not justify any confident decision, and the happiest suggestion yet made seems to be that of Professor Warfield, who would omit altogether the words καὶ σωτηρίας (and salvation). The MSS. vary most in regard to these words, inserting, omitting, and transposing them. Hence they are very probably an old gloss, and their omission simplifies both the grammar and the sense. For if there is one note of the saved more certain than another, it is the brave patience with which they take upon them the sufferings of Christ. ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται (Matt. x. 22). All that helps men to endure to the end, helps them to salvation. All that tends to break the spirit and to sink men despondency, or hurry them into impatience or fear, leads in the opposite direction. The great service that a true comforter does is to put the strength and courage into us which enable us to take up our cross, however sharp and heavy, and to bear it to the last step and the last breath. No comfort is worth the name—none is taught of God—which has another efficacy than this. The saved are those whose souls rise to this description, and who recognise their spiritual kindred in such brave and patient sufferers as Paul.

The thanksgiving ends appropriately with a cheerful word about the Corinthians. "Our hope for you is stedfast; knowing that, as ye are partakers of the sufferings, so are ye also of the comfort." These two things go together; it is the appointed lot of the children of God to become acquainted with both. If the sufferings could come alone, if they could be assigned as the portion of the Church apart from the consolation, Paul could have no hope that the Corinthians would endure to the end; but as it is, he is not afraid. The force of his words is perhaps best felt by us, if instead of saying that the sufferings and the consolation are inseparable, we say that the21 consolation depends upon the sufferings. And what is the consolation? It is the presence of the exalted Saviour in the heart through His Spirit. It is a clear perception, and a firm hold, of the things which are unseen and eternal. It is a conviction of the divine love which cannot be shaken, and of its sovereignty and omnipotence in the Risen Christ. This infinite comfort is contingent upon our partaking of the sufferings of Christ. There is a point, the Apostle seems to say, at which the invisible world and its glories intersect this world in which we live, and become visible, real, and inspiring to men. It is the point at which we suffer with Christ's sufferings. At any other point the vision of this glory is unneeded, and therefore withheld. The worldly, the selfish, the cowardly; those who shrink from self-denial; those who evade pain; those who root themselves in the world that lies around us, and when they move at all move in the line of least resistance; those who have never carried Christ's Cross,—none of these can ever have the triumphant conviction of things unseen and eternal which throbs in every page of the New Testament. None of these can have what the Apostle elsewhere calls "eternal consolation." It is easy for unbelievers, and for Christians lapsing into unbelief, to mock this faith as faith in "the transcendent"; but would a single line of the New Testament have been written without it? When we weigh what is here asserted about its connexion with the sufferings of Christ, could a graver charge be brought against any Church than that its faith in this "transcendent" languished or was extinct? Do not let us hearken to the sceptical insinuations which would rob us of all that has been revealed in Christ's resurrection; and do not let us imagine, on the other hand, that we can22 retain a living faith in this revelation if we decline to take up our cross. It was only when the sufferings of Christ abounded in him that Paul's consolation was abundant through Christ; it was only when he laid down his life for His sake that Stephen saw the heavens opened and the Son of Man standing at the right hand of God.

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