2 Coríntios 1
Kent Hughes · Citado em PreceptAustin
2 Coríntios 1
Hughes has an fascinating comment that "In prayer, human impotence casts itself at the feet of divine omnipotence. Thus, the duty of prayer is not a modification of God’s power, but a glorification of it.”
2 Coríntios 1
Hughes has an insightful comment on these opening verses - The import of this section, verses 3 to 11, seems to have been missed by many commentators. It is no mere amiable preamble intended only to cushion the sterner matters which the Apostle is shortly to broach. On the contrary, it is very much of a piece with the major theme of the opening portion of this epistle, namely, Paul’s vindication of his own integrity. Having raised their hopes of a visit from himself (see 1 Cor. 16:5ff.), he had failed to come to them, with the result that some in Corinth had permitted themselves to listen to insinuations that he had treated them with fickleness (v. 17). A little later on (v. 23) he will tell them that the main reason why he forbore to come was that he might spare them. But there was another good reason, stated indirectly and with remarkable tenderness in this present passage: he had suffered such severe affliction in Asia that he had even despaired of life. An incapacitating experience of this kind explained much, and called for sympathy rather than censure. Nor was there cause for anyone at Corinth to whisper that Paul’s affliction was a judgment of God upon him because he had proved untrustworthy; for God, so far from frowning on him, had graciously delivered him and granted him unfailing comfort and consolation through it all. (2 Corinthians) Affliction (2347) thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thláo = to break) originally expressed sheer, physical pressure on a man. It was squeezing grapes to make wine or of crushing wheat to make flour. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). It is a pressing together as of grapes. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoria (see below). Thlipsis thus refers not to mild discomfort but to great difficulty. Morris rightly notes that "No one likes troubles of this kind, but they may be seen as difficulties to be overcome, as ways of opening up new possibilities. One who sees them in this light glories in them (Ibid) Martin Luther wrote that "Whatever virtues tribulation finds us in, it develops more fully. If anyone is carnal, weak, blind, wicked, irascible, haughty, and so forth, tribulation will make him more carnal, weak, blind, wicked and irritable. On the other hand, if one is spiritual, strong, wise, pious, gentle and humble, he will become more spiritual, powerful, wise, pious, gentle and humble." Thlipsis is a key word in 2 Cor (9/45 NT uses are in this letter) - 2 Co. 1:4; 2 Co. 1:8; 2 Co. 2:4 ("out of much affliction and anguish of heart I wrote to you with many tears"); 2 Co. 4:17 ("momentary, light affliction"); 2 Co. 6:4; 2 Co. 7:4 ("I am overflowing with joy in all our affliction"); 2 Co. 8:2 ("in a great ordeal of affliction their abundance of joy"); 2 Co. 8:13 Charles
2 Coríntios 1
Hughes writes that Chrysostom draws attention to the fact that in Old Testament times it was customary for prophets, priests, and kings to be anointed for the performance of their particular offices, whereas all three diginities are combined in the believer, who is a prophet to whom things that eye hath not seen nor ear heard have been revealed (1 Cor. 2:9) and whose duty it is to proclaim the message of the Gospel (Acts 1:8); a priest whose spiritual service is to present his body a living sacrifice, holy, acceptable to God (Ro. 12:1; cf. 1 Pet. 1:5); and a king over whom sin shall not have dominion (Ro 6:12, 14) and whose destiny is to reign with Christ (2 Tim. 2:12; cf. also 1 Pet. 2:9; Rev. 1:6; 5:10; 20:6). (2 Corinthians) As
2 Coríntios 1
Hughes explains the importance of this truth in the context of Corinthian accusations that Paul's word was unreliable - Thus he is speaking of something which is concrete (establishes us with you in Christ) in their own experience. To suspect (Paul's) reliability was, in fact, to cast a shadow over their own stability, for it is a case of “us with you in Christ”, not “us different from you”, but all dynamically united in the unchanging Son of God. But God, further, had also anointed Paul, thereby declaring another respect in which he was closely bound to Christ; for the title “Christ” means precisely “the Anointed One”.(2 Corinthians) Establishes (950) bebaioo from bebaios = sure, fixed, standing firm on the feet, steadfast, maintaining firmness or solidity. In classical Greek from the 5th cent. B.C. bebaios acquires the meaning of firm, durable, unshakeable, sure, reliable, certain; and in the legal sphere, valid, legal.Bebaios is derived from baino = fit to tread on = having a firm foundation) is a verb which means to make sure or certain, to prove valid or reliable or to verify and (in legal language) to guarantee. Bebaioo - 8v in NT - Mk. 16:20; Ro 15:8; 1Co. 1:6; 1Co. 1:8; 2 Co. 1:21; Col. 2:7; Heb. 2:3; Heb. 13:9 Anointed (5548) chrio see Christos = Christ - Hebrew - מָשַׁח mashiach/masiyah = Messiah in Isa 61:1+ where Lxx = chrio) means literally to daub, smear, anoint with oil or ointment, to rub oneself with oil. The figurative use means to consecrate or set apart for sacred work. It means to assign a person to a task, and in the present context conveys the implication of supernatural sanctions. Anointing was used to as part of a commissioning ceremony of prophets, priests and kings. Friberg - "figuratively in the NT, of God’s activity in appointing someone to an office, function, or privilege; appoint, assign, give a task; (1) of Jesus, the Christ (Lk 4.18); (2) of Christian workers (2Cor 1.21)" Chrio used in 5v - Lk. 4:18; Acts 4:27; Acts 10:38; 2 Co. 1:21; Heb. 1:9 J
2 Coríntios 1
Hughes summarizes the import of verses 21 and 22 regarding the accusations against Paul - The consideration that he is established, together with them (THE CORINTHIAN SAINTS), in Christ, and has been anointed, sealed, and given the earnest of the Spirit, should convince the Corinthians how groundless are the charges of fickleness and instability which certain ill-disposed persons have been muttering against him. This is the thrust of his argument. (2 Corinthians) Steven
2 Coríntios 1
Hughes - The Apostle, clearly, is so painfully conscious of the facility with which his statements, even in their most amicable form, are prone to be misconstrued by those who wish to present him in a bad light in Corinth that, having said that his reason for not coming was that he might spare the Corinthians, he immediately feels the need for anticipating any derogatory use which might be made by his detractors of this explanation. These cavillers would readily draw from his wish to spare them the inference that he claimed to exercise a lordship or dictatorship over their faith: he who spares is also the master who punishes and disposes in accordance with his arbitrary decision. And so Paul explains further that there is no question of his lording it over the Corinthians in the realm of their faith. There is but one Lord and one faith (Eph. 4:5), and that one Lord Alone has lordship over the faith of every Christian. It is not Paul’s office to lord it over the servant of another; to his own lord each man stands or falls (Ro 14:4), and the Christian’s Lord and Master is Christ, not an apostle, nor any other creature. As Christ is the object of faith, so also He is the Lord of faith. He alone has lordship over both the dead and the living (Ro 14:9); it is before His judgment-seat that all must stand (Ro 14:10; 2 Co 5:10). Lording it over others is, in fact, a mark of the potentates of this world, who arrogantly attempt to assert their own lordship to the exclusion of the Lordship of God. Christian greatness, however, is not of this kind, but displays itself in the humility of service (Lk. 22:25f.). And, no matter what may be the appearance of things in this fallen world, Christ is and will ultimately prove Himself to be “the Lord of those who act the lord” (1 Tim. 6:15). (2 Corinthians)