Jesus was our source of comfort

JESUS WAS OUR SOURCEOF COMFORT
EDITED BY GLENN PEASE
2 CORINTHIANS1:5 NIV For just as we share
abundantlyin the sufferings of Christ, so also our
comfort abounds through Christ.
New Living Translation
For the more we suffer for Christ, the more God will
shower us with his comfort through Christ.
Berean Study Bible
For just as the sufferings of Christoverflowto us, so
also through Christour comfort overflows.
BIBLEHUB RESOURCES
Christian Suffering
2 Corinthians 1:5
D. Fraser
It is correctto say that Christ suffered in order that we may not suffer, died
that we may never die. "Christ suffered for us." But it is also correctto say
that Christ suffered in order that we may suffer with him, and, following him
in the path of self denial and patience, may be with him in his kingdom and

glory. The apostles Pauland Peter regardedsufferings for Christ as
continuations of the sufferings of Christ, and always looked, and taught their
brethren to look, along a vista of trial and affliction toward the happy issue of
being glorified togetherwith Christ at his appearing. As members of the body
of Christ we suffer. As the natural body of Christ suffered in the days of his
flesh, so now the mystical body, the Church, suffers in these days of the Spirit.
It must have its agonyand bloody sweatbefore the end comes;blows of
contempt, scourging, buffeting; and must have its "bones sore vexed," as were
those of his body on the cross;sore vexed, but not broken: "A bone of him
shall not be broken." As witnesses forthe Name of Christ we suffer. While
walking and witnessing in the acceptanceand powerof his resurrection, we
must be identified with him as the despised and rejectedOne. We are in
collisionwith the spirit of the world, and the more firmly we lift our testimony
againstit the more the sufferings of Christ abound in us. In primitive times
men suffered as Christians, for no other offence than the confessionof the
Saviour's Name. The council of the Jews arrestedthe apostles Peterand John,
and put the deaconStephen to death, on this charge. The cultivated Pliny,
when Proconsulof Bithynia, about forty years after the death of St. Paul, is
shown, by his correspondence withthe Emperor Trajan, to have regardedthe
very fact of being a Christian as a crime worthy of instant punishment.
Christian faith was in his eyes nothing but an absurd and excessive
superstition, and the noble constancyof the Christians under threats and
torture "a contumacious and inflexible obstinacy." So the witnesses forour
Lord suffered in Bithynia under the illustrious Trajan, as well as in Italy
under the infamous Nero, and throughout the empire under the cruel
Domitian and Diocletian. But it sustained them to know that they were
fulfilling the sufferings of Christ. His grace was sufficient for them. On them
restedthe Spirit of glory and of God. Such discipline continues, though
without actualperil of life. Faithful Christians suffer many things, at many
points, and from many quarters. And when they suffer for the Church it is a
continuation of our Lord's unselfish suffering. So St. Paul endured all things
for the Lord's sake andthe sake ofthe elect. He used the expression, "I fill up
that which is behind of the afflictions of Christ" (Colossians 1:24), in
reference to his inward anxiety and "agony" for those at Colosse and
Laodicea, who had not seenhis face in the flesh. His anxiety for their

confirmation in the mystery of God was a sort of supplement to the deep
struggle of the Saviour in behalf of multitudes, Paul included, who had not
seenand could not see his face in the flesh. The apostle had no thought of
adding to the sufferings of Christ in respectof their expiatory virtue, but
rejoicedthat he was permitted to follow his Masterin this same path of
affliction and solicitude for the Church. All sowers of"the incorruptible seed"
have to sow with tears. And hearers of the Word are most profited when they
receive it "in much affliction, with joy of the Holy Ghost." Three views may
be taken of those afflictions which are distinctively Christian.
1. They are for the Lord, incurred and endured for his Name. So were the
afflictions of Christ for the Name and glory of the Father. The world hated
both him and his Father.
2. They are for the good of the Christian sufferer - tribulations that work
patience, chastisements forhis profit. So were the afflictions of Christ for his
own good. "Thoughhe were a Son, he learned obedience by the things which
he suffered."
3. Forthe sake ofhis brethren, or for the goodof the Church, which is edified
through the self-denialand godly patience of individual believers in successive
generations. So were the afflictions of Christ for the Church which he
redeemed, and in which he now succours them that are tempted. The present
time, then, is one of communion with our Lord in suffering. Let four advices
be given to those who suffer with a goodconscience - for well doing and not
for evil doing.
I. HAVE A CARE ONE FOR ANOTHER. Trouble may make men sullen and
self engrossed. Correctthis tendency by remembering that you are not
isolatedpersons, but parts of the body of Christ, and so members of one
another. If you suffer, bear yourselves so that others may be confirmed by
your faith and patience. If they suffer, suffer with them, help to bear their
burdens, condole in their sorrow, minister to their necessity. "Weepwith
them that weep."
II. LEARN PATIENCE FROM "THE MAN OF SORROWS." Itought to
cure peevishness and wilfulness to read the story of our Lord's passion, and

considerthe meeknessofhim "who endured such contradiction of sinners
againsthimself." See how St. Petersets before suffering saints the example of
their Master(1 Peter2:20-23).
III. LOOK FOR STRENGTHTO THE SYMPATHIZING SAVIOUR. In the
present connectionbetweenChrist and Christians the Scripture marks a
distinction. The saints suffer with Christ; Christ sympathizes with the saints.
The word for the former is συμπασχεῖν: the word for the latter is συμπαθεῖν.
The Head is raised above suffering, but sympathizes with the distressedand
bruised members, and loves to supply consolationand relief. "Our consolation
also aboundeth by Christ." He makes us strong, even in the hour when our
hearts are jaded and our spirits faint. The crook in the lot, the thorn in the
flesh, the buffeting in the world, the disappointment in the Church, - he knows
it all, and he can bear us through it all.
IV. REJOICE IN THE HOPE OF HIS COMING. There is a deep wisdom of
God in the long drawn affliction of Christ and the Church. Glory comes out of
the dark womb of trouble. How long the travail must be God only knows.
Jesus Christ suffered till he was perfected, and then God exalted him. The
Church must suffer and struggle till she is perfected and God exalts her too.
And the glory that awaits her is that of her Beloved. As the Church enters into
his sufferings, so is she to enter into his glory. This is the day for faithful
service and saintly patience. The coming day is that of honour and reward,
"that, when his glory shall be revealed, ye may be glad also with exceeding
joy." - F.

Biblical Illustrator
For as the sufferings of Christ abound in us, so our consolationaboundeth by
Christ.
2 Corinthians 1:5
The sufferings and the consolation
A. Bonar.
Our cross is not the same as Christ's, yet we have a cross. Our sufferings are
not the same as Christ's, yet we have sufferings. The cross is like Christ's, and
the sufferings are like His, but yet not the same in kind or object. Yea there is
a wide difference; for our trials have nothing to do with expiation. The
meaning and use of trims.
I. IT SHOWS GOD TO BE IN EARNEST WITH US. He does not let us alone.
He takes greatpains with our spiritual educationand training. He is no
carelessFather.
II. IT ASSURES US OF HIS LOVE. "As many as I love I rebuke and
chasten."
III. IT DRAWS PRAYER TO US.
IV. IT KNITS US IN SYMPATHY TO THE WHOLE BODY.
V. IT TEACHES US SYMPATHY WITH BRETHREN.
VI. IT BRINGS US INTO A MOOD MORE RECEPTIVE OF BLESSING. IT
SOFTENSOUR HEARTS.

VII. IT MAKES US PRIZE THE WORD. The Bible assumes a new aspectto
us. All else darkens;but it brightens.
VIII. IT SHUTS OUT THE WORLD. It all at once draws a curtain round us,
and the world becomes invisible.
IX. IT BIDS US LOOK UP. Set your affectionon things above.
X. IT TURNS OUR HOPE TO THE LORD'S GREAT COMING.
(A. Bonar.)
Consolations ofthe sufferings of Christ
H. W. Beecher.
The quality and extent of suffering depends not so much on the exciting causes
of it as upon the nature of the faculty which suffers. It is the powerof
suffering that is inherent in any faculty that measures suffering, and not the
magnitude of the aggressionwhich is made outwardly. For there are many
who will stand up and have their name battered, as if they were but a target,
almost without suffering, while there are others to whom the slightest
disparagementis like a poisonedarrow, and rankles with exquisite suffering.
A stroke of a pound weight upon a bell two inches in diameter will give forth a
certain amount of sound. Let the bell be of one hundred pounds weight, and
the same stroke ofone pound will more than quadruple the amount of aerial
vibration. Let the bell be increasedto a thousand pounds, and the same stroke
will make the reverberations vaster, and cause them to roll yet further. Let it
be a five or ten thousand pound weightbell, and that same stroke that made a
tinkling on the small bell makes a roar on this large one. The very same
quality that being struck in a small being produces a certain amount of
susceptibility, being struck in a being that is infinite, produces an infinitely
greaterexperience, for feeling increases in the ratio of being. The same
suffering in a greatnature is a thousandfold greaterthan it is in a small
nature, because there is the vibration, as it were, of a mind so much greater
given to the suffering. The chord in our souls is short and stubborn. The

chord in the Divine soul is infinite; and its vibrations are immeasurably
beyond any experience ofour own. Sorrow in us is of the same kind as sorrow
in Christ, and yet, as comparedwith the sorrow of Christ, human sorrow is
but a mere puff.
(H. W. Beecher.)
Consolationproportionate to spiritual sufferings
C. H. Spurgeon.
I. THE SUFFERINGSTO BE EXPECTED.
1. Before we buckle on the Christian armour we ought to know what that
service is which is expectedof us. A recruiting sergeantoften slips a shilling
into the hand of some ignorant youth, and tells him that Her Majesty's service
is a fine thing, that he has nothing to do but walk about in his flaming colours,
and go straight on to glory. But the Christian sergeantnever deceives like
that. Christ Himself said, "Count the cost." He wished to have no disciple who
was not prepared "to bear hardness as a good soldier."
2. But why must the Christian expect trouble?(1) Look upward. Thinkestthou
it will be an easything for thy heart to become as pure as Godis? Ask those
bright spirits clad in white whence their victory came. Some of them will tell
you they swamthrough seas ofblood.(2) Turn thine eyes downward. Satan
will always be at thee, for thine enemy, "like a roaring lion, goethabout
seeking whomhe may devour."(3) Look around thee. Thou art in an enemy's
country.(4) Look within thee. There is a little world in here, which is quite
enough to give us trouble. Sin is there and self and unbelief.
II. THE DISTINCTION TO BE NOTICED.Our sufferings are said to be the
sufferings of Christ. Now, suffering itself is not an evidence of Christianity.
There are many people who have troubles who are not children of God. A
man is dishonest, and is put in jail for it; a man is a coward, and men hiss at
him for it; a man is insincere, and therefore persons avoid him. Yet he says he
is persecuted. Notat all; it serves him right. Take heedthat your sufferings

are the sufferings of Christ. It is only then that we may take comfort. What is
meant by this? As Christ, the head, had a certainamount of suffering to
endure, so the body must also have a certain weightlaid upon it. Ours are the
sufferings of Christ if we suffer for Christ's sake. Ifyou are calledto endure
hardness for the sake of the truth, then those are the sufferings of Christ. And
this ennobles us and makes us happy. It must have been some honour to the
old soldierwho stoodby the Iron Duke in his battles to be able to say, "We
fight under the goodold Duke, who has won so many battles, and when he
wins, part of the honour will be ours." I remember a story of a great
commander who led his troops into a defile, and when there a large body of
the enemy entirely surrounded him. He knew a battle was inevitable on the
morning, he therefore went round to hear in what condition his soldiers'
minds were. He came to one tent, and as he listenedhe heard a man say, "Our
generalis very brave, but he is very unwise this time; he has led us into a
place where we are sure to be beaten; there are so many of the enemy and
only so many of us." Then the commander drew aside a part of the tent and
said, "How many do you count me for?" Now, Christian, how many do you
count Christ for? He is all in all.
III. A PROPORTION TO BE EXPERIENCED.As the sufferings of Christ
abound in us so the consolations ofChrist abound. God always keeps a pair of
scales — in this side He puts His people's trials, and in that He puts their
consolations.Whenthe scale oftrial is nearly empty, you will always find the
scale ofconsolationin nearly the same condition, and vice versa. Because —
1. Trials make more room for consolation. There is nothing makes a man have
a big heart like a greattrial.
2. Trouble exercisesour graces, andthe very exercise ofour graces tends to
make us more comfortable and happy. Where showers fall most, there the
grass is greenest.
3. Then we have the closestdealings withGod. When the barn is full, man can
live without God. But once take your gourds away, you want your God. Some
people calltroubles weights. Verily they are so. A ship that has large sails and
a fair wind needs ballast. A gentlemanonce askeda friend concerning a

beautiful horse of his feeding shout in the pasture with a clog on its foot,
"Why do you clog sucha noble animal?" "Sir," said he, "I would a greatdeal
soonerclog him than lose him; he is given to leap hedges." Thatis why God
clogs His people.
IV. A PERSON TO BE HONOURED. Christians can rejoice in deep distress,
but to whom shall the glory be given? Oh, to Jesus, for the text says it is all by
Him. The Christian can rejoice, since Christwill never forsake him.
(C. H. Spurgeon.)
Suffering and consolation
Canon Hutchings, M. A.
1. It would be difficult to exaggerate how much suffering, patiently and
heroically borne, contributed to the propagation of the Christian religion. All
the apostles were martyrs, except St. John, and he was a martyr in will.
2. This Epistle is one which is marked by intense feeling. We see the different
emotions of joy and sorrow, thankfulness and indignation, disappointment
and confidence, distress and hope, breaking forth every here and there in this
SecondLetter to the Corinthians. The apostle is speaking in the text of
troubles, afflictions, and persecutions whichhe himself had endured, to which
he refers in verse
3. But he does not repine.
I. "THE SUFFERINGSOF CHRIST ABOUND IN US."
1. First, notice what a very different view of suffering we find in the New
Testamentfrom that which was takenof old. The Jewishestimate was very
narrow. We see from the Gospels that the Jew regardedsuffering as
retributive, but not as remedial or perfective. There are many reasons for
interpreting the purposes of pain and affliction in a wider way. The sufferings
of Job, "a perfect and an upright man," and the sufferings of the animal
world, might have opened the eyes to the inadequacy of their theory.

2. The apostle says, "The sufferings of Christ abound in us." Is not Christ in
glory? How canst. Paulspeak still of His sufferings? The words have received
three interpretations. One, the sufferings of Christ means our sufferings for
Him. Another, by the sufferings of Christ is meant sufferings similar to those
which He bore; and so the martyrs might all claim a speciallikeness to Him in
their violent deaths. But the third interpretation seems more to the point. The
sufferings of Christ mean His sufferings in us. Christ said, when Saul was
persecuting His members, "Why persecutestthou Me?" So close is the union
betweenthe Head and the members, that Christ, as an old commentator
asserts, wasin a manner stoned in Stephen, beheadedin Paul, crucified in
Peter, and burnt in St. Lawrence.
II. Now, "OUR CONSOLATION."
1. Our sufferings differ from Christ's, in that we have consolationwhich is
apportioned to our trial. Christ suffered without solace.His Passionwas
endured amid what spiritual writers describe as "dryness of spirit." This, it
need not be said, intensifies affliction (John 12:27;Matthew 27:46).
2. But with the Christian, if the sufferings "abound," the consolation
"abounds" also. This accounts in part for the different spirit in which the
martyrs faceddeath from that which the King of Martyrs displayed.
3. Christ purchased the consolationwhich is bestowedupon His members.
The text runs, Our consolationaboundeth by Christ," or, RevisedVersion,
"through (διά) Christ." Through His death and passion, through His all-
prevailing intercession, throughthe gift of the Spirit, and the grace ofthe
sacraments — trial and persecutionhave been endured even with
thankfulness and joy (James 1:2; Philippians 3:10).
III. LESSONS.
1. To take a right view of suffering.
2. To realise the consolationas the gift of Christ, and as measured out in
proportion to our day of trial.

3. Especiallyto seek this "consolation" from the Comforter, God the Holy
Ghost— like the Churches of old, who walked"in the comfort of the Holy
Ghost" (Acts 9:31).
(Canon Hutchings, M. A.)
How Christ comforteththose who suffer for Him
A. Burgess.
I. AS OUR SUFFERINGS ARE FOR CHRIST, SO BY THE SAME CHRIST
ARE OUR COMFORTS. Considerin what respects comforts may be saidto
abound by Christ.
1. Efficiently. He being the same with God, is therefore a God of all
consolation, andas a MediatorHe is sensible of our need, and therefore the
more ready to comfort. Christ that wantedcomfort Himself, and therefore
had an angelsent to comfort Him, is thereby the more compassionate and
willing to comfort us. Thus you may read Christ and God put togetherin this
very act(2 Thessalonians 2:16, 17). Christ, therefore, not only absolutely as
God, but relatively as Mediator, is qualified with all fitness and fulness to
communicate consolation;He is the fountain and head, as of grace, so of
comfort.
2. Meritoriously. He hath merited at the hands of God our comfort. As by
Christ the Spirit of God is given to the Church as a guide into all truth, and as
the Sanctifier, so He is also the Comforter, who giveth every drop of
consolationthat any believerdoth enjoy.
3. Objectively — i.e., in Him, and from Him we take our comfort. As Christ is
called"our righteousness,"becausein and through His righteousness we are
acceptedofin Him, so Christ is our comfort, because in Him we find matter of
all joy (Philippians 3:3).
II. HOW MANY WAYS CHRIST MAKES HIS COMFORTSTO ABOUND
TO THOSE THAT SUFFER FOR HIM.

1. By persuading them of the goodness ofthe cause, why they suffer.
2. By forewarning of their sufferings, All who will live godly must suffer
tribulation. Christ hath done us no wrong, He hath told us what we must look
for, it is no more than we expected. The fiery trial is not a strange thing.
Surely this maketh way for much comfort, that we lookedfor afflictions
beforehand; we prepared an ark againstthe deluge should come.
3. By informing us of His sovereigntyand conquestover the world. If our
enemies were equal or superior to Christ, then we might justly be left without
comfort; but what Christ spake to His disciples belongs to all (John 14:18;
John 16:33).
4. By virtue of His prayer put up in that very behalf (John 17:13).
5. By instructing us of the gooduse and heavenly advantage all these
tribulations shall turn unto.(1) Our spiritual and eternal good. This will
winnow awayour chaff, purge our dross, be a schoolwhereinwe shall learn
more spiritual and Divine knowledge thanever before. Sufferings have taught
more than vast libraries, or the bestbooks canteach.(2)Our eternal glory.
(A. Burgess.)
The sacredjoy
J. Baldwin Brown, B. A.
These words fathom a depth of human experience which can only be touched
by those who seek in the life of Christ the key to the mystery of pain. There is
a suffering which is common to man, and there is in respectof such suffering
consolationin God. But there is a suffering which belongs to life under its
highest conditions and which the mere man of the world never tastes, but for
which there is a Divine joy which is equally beyond his range.
I. THE NATURE OF THE SUFFERING WHICH IS TO BE REGARDED AS
A SHARING OF THE SUFFERING OF THE LORD. Among the elements
which enter into it are —

1. The spectacle ofthe misery of mankind. On earth Christ wept as He beheld
it, and the Christian is also bound to feel the pressure of its burden.
2. The deadly nature of evil. We cannotcheat ourselves into the belief that it
does not much matter, that God is goodand will make it all right at last. Sin is
to be lookedatin the light of Calvary. That teaches how terrible it is to the eye
of God, how deadly in the heart of man.
3. The resistance ofthe will of the flesh to the best efforts and influences; its
determination to rejectthe things that heal and save. It was this that made
Christ the Man of Sorrows (Luke 13:34). To see a man perish within reachof
rescue is one of the most piteous of spectacles. Imagine, then, what the world
must be to Christ as He says, "Ye will not come unto Me that ye might have
life." This burden the disciple of Christ has ever pressing upon him as he
fulfils his ministry in a scornful world.
4. The future eternal destiny. The thought pressedas a constantburden on the
heart of Christ. It was this that drove Paul into barbarous lands, if he might
save a soul from death. The fellowshipof the Redeemer's tears is no unknown
experience to the disciple.
II. HOW OUR CONSOLATION ABOUNDETHIN CHRIST. If we are called
to share the suffering, we are calledalso to share the consolation. There was a
joy setbefore Christ for which He endured the Cross, etc. — the joy of a sure
redemption of humanity. These are some of the elements of the joy.
1. The God of all powerand might has taken up the burden and wills the
redemption of the world. God has come forth in Christ to undertake in person
the recoveryof our race. In working and suffering for man we have the
assurance thatGod is with us. We see Mammon or Molochon the throne, but
it cannot be for ever. With all the vantage strength of His Godhead, Christ is
working at the problem of man's salvation. When we feel saddenedby the
burden of human misery let us rest on the thought, "God is in Christ
reconciling the world unto Himself."
2. There is a joy in the fulfilment of a self-sacrificing ministry which is more
like heavenly rapture than any other experience which is within our reach.

Unselfish work, inspired by the love of Christ, is the soul's gymnastic culture.
To sow the seedof the kingdom is the present joy of a lifetime. No man who
has knownit would part with it to be a crownedking. The certainty of the
issue (Isaiah 55:10-13).
(J. Baldwin Brown, B. A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(5) Abound in us.—Better, overflow to us. The sufferings of Christ, as in
1Peter4:13; 1Peter5:1 (the Greek in 1Peter1:11 expressesa different
thought), are those which He endured on earth; those which, in His
mysterious union with His Church, are thought as passing from Him to every
member of His body, that they too may drink of the cup that He drank of. For
the thought that in our sufferings, of whatevernature, we share Christ’s
sufferings, comp. 2Corinthians 4:10; Philippians 3:10; Colossians 1:24;1Peter
4:13. The use of the plural, “our tribulations,” “overflow to us,” is dependent
partly on the fact that St. Paul has joined Timotheus with himself in his
salutation, and partly on the fact that it is his usual way of speaking ofhimself
unless he has distinctly to asserthis own individuality.
So our consolationalso aboundeth.—Better, as before, overflows.The
consolationwhichhas come to him through Christ, as the channel through
whom it flows down from the Father, has, like the suffering, an expansive
power, and pours itself out on others.
Matthew Henry's Concise Commentary
1:1-11 We are encouragedto come boldly to the throne of grace, that we may
obtain mercy, and find grace to help in time of need. The Lord is able to give
peace to the troubled conscience, andto calm the raging passions ofthe soul.

These blessings are givenby him, as the Father of his redeemed family. It is
our Saviour who says, Let not your heart be troubled. All comforts come from
God, and our sweetestcomforts are in him. He speaks peaceto souls by
granting the free remission of sins; and he comforts them by the enlivening
influences of the Holy Spirit, and by the rich mercies of his grace. He is able to
bind up the broken-hearted, to heal the most painful wounds, and also to give
hope and joy under the heaviestsorrows. The favours God bestows onus, are
not only to make us cheerful, but also that we may be useful to others. He
sends comforts enough to support such as simply trust in and serve him. If we
should be brought so low as to despair even of life, yet we may then trust God,
who can bring back even from death. Their hope and trust were not in vain;
nor shall any be ashamedwho trust in the Lord. Pastexperiences encourage
faith and hope, and lay us under obligationto trust in God for time to come.
And it is our duty, not only to help one another with prayer, but in praise and
thanksgiving, and thereby to make suitable returns for benefits received. Thus
both trials and mercies will end in good to ourselves and others.
Barnes'Notes on the Bible
For as the sufferings of Christ abound in us - As we are calledto experience
the same sufferings which Christ endured; as we are calledto suffer in his
cause, and in the promotion of the same object. The sufferings which they
endured were in the cause ofChrist and his gospel;were endured in
endeavoring to advance the same object which Christ soughtto promote; and
were substantially of the same nature. They arose from opposition, contempt,
persecution, trial, and want, and were the same as the Lord Jesus was himself
subjectedto during the whole of his public life; compare Colossians1:24.
Thus, Petersays 1 Peter4:13 of Christians that they were "partakers of
Christ's sufferings."
So our consolationalso aboundeth by Christ - By means of Christ, or through
Christ, consolationis abundantly imparted to us. Paul regardedthe Lord
Jesus as the source of consolation, andfelt that the comfort which he
imparted, or which was imparted through him, was more than sufficient to
overbalance all the trials which he endured in this cause. The comforts which
he derived from Christ were those, doubtless, which arose from his presence,

his supporting grace, from his love shed abroadin the heart; from the success
which he gave to his gospel, and from the hope of reward which was held out
to him by the Redeemer, as the result of all his sufferings. And it may he
observedas an universal truth, that if we suffer in the cause ofChrist, if we
are persecuted, oppressed, andcalumniated on his account, he will take care
that cur hearts shall be filled with consolation.
Jamieson-Fausset-BrownBible Commentary
5. sufferings—standing in contrastwith "salvation" (2Co 1:6); as
"tribulation" (distress of mind), with comfort or "consolation."
of Christ—Compare Col 1:24. The sufferings endured, whether by Himself, or
by His Church, with which He considers Himself identified (Mt 25:40, 45;Ac
9:4; 1Jo 4:17-21). Christ calls His people's sufferings His own suffering: (1)
because ofthe sympathy and mystical union betweenHim and us (Ro 8:17;
1Co 4:10); (2) They are borne for His sake;(3) They tend to His glory (Eph
4:1; 1Pe 4:14, 16).
abound in us—Greek, "aboundunto us." The order of the Greek following
words is more forcible than in English Version, "Even so through Christ
aboundeth also our comfort." The sufferings (plural) are many; but the
consolation(though singular) swallows up them all. Comfort preponderates in
this Epistle above that in the first Epistle, as now by the effectof the latter
most of the Corinthians had been much impressed.
Matthew Poole's Commentary
He calleth his and the other apostles’sufferings, the sufferings of Christ,
either because they were sufferings for Christ, that is, for doing the work
which Christ had given them to do; or his and their personal sufferings, as
members of that body of which Christ is the Head. Christ callethSaul’s
persecuting the saints, a persecuting of himself, Acts 9:4. Thus we read of
Paul’s filling up that which is behind of the afflictions of Christ, Colossians
1:24.

So our consolationalso aboundeth by Christ; but, saith the apostle, blessedbe
God, as we have many sufferings for Christ, so also we have many
consolations by Christ. Christ, as God, is the efficientcause of the saints’
consolation;as Mediator, dying for us, he is the meritorious cause;and it is by
his Spirit (who is calledthe Comforter) that they are applied to us.
Gill's Exposition of the Entire Bible
For as the sufferings of Christ abound in us,.... By "the sufferings of Christ"
are not meant those which he suffered in his own person for the sake, andin
the room and steadof his people, the fruits and effects of which abound to
them, and in them; but those which he suffers in his members, or which they
suffer for his sake;and which are said to "abound in" them, because ofthe
variety and greatness ofthem; though not as if they were more or greater
than what Christ suffered in his soul and body, when he was made sin and a
curse for his people: yet notwithstanding the abundance of them, such is the
goodness andgrace ofGod, that he proportions comforts to them; as their
afflictions increase, so do their comforts;as their sufferings for the sake of
Christ, and his Gospel, are more and greater,
so, says he,
our consolationaboundethby Christ: meaning, either that consolationwhich
they felt and enjoyed in their own souls, under all their tribulations, which
abundantly answeredto them, and which they ascribe to Christ, from and by
whom it comes to them; or else that consolation, which, by preaching Christ,
abounded to the relief of others who were in distress and trouble.
Geneva Study Bible
For as the {c} sufferings of Christ abound in us, so our consolationalso
aboundeth by Christ.
(c) The miseries which we suffer for Christ, or which Christ suffers in us.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

2 Corinthians 1:5. Ground assignedfor the ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τ.
Θεοῦ.
περισσεύει εἰς ἡμᾶς]is abundant in relation to us, i.e. it is imparted to us
above measure, in a very high degree. Comp. Romans 5:15.
τὰ παθήματα τοῦ Χριστοῦ]are not the sufferings for Christ’s sake (so
Pelagius and most), which cannot be expressedby the simple genitive, but the
sufferings of Christ (Winer, Billroth, Olshausen, Neander, Ewald, Hofmann),
in so far as every one who suffers for the gospelsuffers the same in category
as Christ suffered. Comp. Matthew 20:22;Php 3:10; Colossians1:24;
Hebrews 13:13; 1 Peter4:13. See also on Romans 8:17. Hence Cornelius a
Lapide, Leun, and Rückertrender correctlyin substance:“quales passus est
Christus.” But Chrysostom, Theophylact, Oecumenius, Beza, Calovius, and
others are wrong, who render: “the sufferings, which Christ endures in His
members;” comp. de Wette and Osiander. For the conceptionof a Christ
continuing to suffer in His members is nowhere found in the N. T., not even in
Acts 9:4, and is contrary to the idea of His exaltation. See on Colossians 1:24.
διὰ τοῦ Χ.] through His indwelling by means of the Spirit. See Romans 8:9-10;
Ephesians 3:17; Colossians 1:29, al.
Expositor's Greek Testament
2 Corinthians 1:5. ὅτι καθὼς περισσύει κ.τ.λ.:for as Christ’s sufferings flow
over abundantly to us, even so our comfort also aboundeth through Christ.
That the Christian is a fellow-suffererwith Christ is frequently urged by St.
Paul (Romans 8:17, Php 3:10, Colossians1:24;see esp. chap. 2 Corinthians
4:10-11 below, and cf. Mat_20:22). Here he dwells on the thought that this
fellowship in suffering implies also the consolationand strength which flow
from union with Christ; cf. 1 Peter4:13.
Cambridge Bible for Schools andColleges

5. Foras the sufferings of Christ abound in us] Rather super-abound unto us.
All the principal English versions render in us, and thus many commentators
have been misled. The word translated abound means to exceed, be over and
above (Matthew 5:20; Matthew 14:20). Thus the meaning of the passageis
that the sufferings of Christ overflow to us and that thus we are made
partakers of them. See Matthew 20:22; Mark 10:38; Galatians 2:20;Hebrews
13:13. For (see notes on ch. 2 Corinthians 4:11-12)our sufferings for Christ’s
sake arise from the same cause as His, namely the opposition of darkness to
light, of death to the life that is imparted by Him to His members. Such
passagesas ch. 2 Corinthians 4:10; Colossians 1:24, carrythe idea a step
further, and represent Christ as suffering in His members, by virtue of His
union with them. So also Matthew 25:40;Matthew 25:45; Acts 9:4; Galatians
6:17; Php 3:10.
Bengel's Gnomen
2 Corinthians 1:5. Τοῦ Χριστοῦ, εἰς ἠμᾶς· διὰ Χριστοῦ, ἡμῶν, of Christ
towards (in) us; ours by Christ) The words and their order are sweetly
interchanged.—παθήματα· παράκλησις, adversities (sufferings);consolation)
The former are numerous; the latter is but one, and yet exceeds the former.—
οὕτως, so)There shines forth brightly from this very epistle, as compared
with the former, a greateramount of consolationto the Corinthians, who had
been deeply impressedwith the first epistle, consolationbeing extremely well
suited to their circumstances,afterthe distresseswhichhad intervened; and
so there shines forth brightly in it the newness ofthe whole inner man,
increasing more and more day by day.
Pulpit Commentary
Verse 5. - As the sufferings of Christ abound in us; rather, unto us. "The
sufferings of Christ" are the sufferings which he endured in the days of his
flesh, and they were not exhausted by him, but overflow to us who have to
suffer as he suffered, bearing about with us his dying, that we may share his
life (2 Corinthians 4:10). The idea is, not that he is suffering in us and with us
(though the truth of his intense sympathy with his suffering Church may be
shadowedforth in some such terms, Matthew 25:40-45;Acts 9:4), but that we

have "a fellowship in his sufferings" (Philippians 3:17); Galatians 2:20, "I
have been crucified with Christ;" Hebrews 13:13, "Bearing his reproach."
Our sufferings are the sufferings of Christ because we sufferas he suffered (1
Peter4:13) and in the same cause. Aboundeth by Christ. If his sufferings, as it
were, overflow to us, so too is he the Source of our comfort, in that he sendeth
us the Comforter (John 14:16-18).
Vincent's Word Studies
Sufferings of Christ
Not things suffered for Christ's sake, but Christ's own sufferings as they are
shared by His disciples. See Matthew 20:22;Philippians 3:10; Colossians 1:24;
1 Peter4:13. Note the peculiar phrase abound (περισσεύει) in us, by which
Christ's sufferings are representedas overflowing upon His followers. See on
Colossians 1:24.
PRECEPTAUSTIN RESOURCES
BARCLAY
COMFORTEDTO COMFORT(2 Corinthians 1:1-7)
1:1-7 Paul, an apostle of Christ Jesus through God's will, and Timothy, the
brother you all know, send this letter to the Church of God which is at
Corinth, togetherwith all God's dedicated people who are in the whole of
Achaea. Grace be to you and peace from God our Father, and from the Lord
Jesus Christ.

Blessedbe the God and Father of our Lord Jesus Christ, the Father who is
ever compassionateand the God who sends all comfort, he who comforts us in
all our affliction, so that we are able to comfort those who are in any kind of
affliction, through that comfort with which we ourselves are comforted by
God. For, even as the things which Christ had to suffer have overflowedto us,
so the comfort which we canbring you also overflowedthrough Christ. If we
are undergoing affliction it is that we may be the better able to comfortyou
and bring you salvation. If we are comforted, it is that we may be the better
able to bring to you that comfort whose effectivenessis demonstratedby your
ability triumphantly to endure the hard experiences whichwe also are going
through. So our hope concerning you is well-grounded, for we know that just
as you share the sufferings which we undergo, you also share the source of
comfort we possess.
Behind this passage there is a kind of summary of the Christian life.
(i) Paul writes as a man who knows trouble to those who are in trouble. The
word that he uses for affliction is thlipsis (Greek #2347). In ordinary Greek
this word always describes actualphysicalpressure on a man. R. C. Trench
writes, "When, according to the ancient law of England, those who wilfully
refused to plead had heavy weights placed on their breasts, and were so
pressedand crushed to death, this was literally thlipsis (Greek #2347)."
Sometimes there falls upon a man's spirit the burden and the mystery of this
unintelligible world. In the early years of Christianity the man who chose to
become a Christian chose to face trouble. There might well come to him
abandonment by his ownfamily, hostility from his heathen neighbours, and
persecutionfrom the official powers. SamuelRutherford wrote to one of his
friends, "God has called you to Christ's side, and the wind is now in Christ's
face in this land: and seeing ye are with him ye cannot expectthe lee-side or
the sunny side of the brae." It is always a costly thing to be a realChristian,
for there canbe no Christianity without its cross.
(ii) The answerto this suffering lies in endurance. The Greek word for this
endurance is hupomone (Greek #5281). The keynote ofhupomone is not grim,
bleak acceptanceoftrouble but triumph. It describes the spirit which can not

only acceptsuffering but triumph over it. Someone once saidto a sufferer,
"Suffering colours life, doesn'tit?" The sufferer replied, "Yes, but I propose
to choose the colours" As the silver comes purer from the fire, so the
Christian can emerge finer and strongerfrom hard days. The Christian is the
athlete of God whose spiritual muscles become strongerfrom the discipline of
difficulties.
(iii) But we are not left to face this trial and to provide this endurance alone.
There comes to us the comfort of God. Between2 Corinthians 1:3 and 2
Corinthians 1:7 the noun comfort or the verb to comfort occurs no fewerthan
nine times. Comfort in the New Testamentalways means far more than
soothing sympathy. Always it is true to its root meaning, for its root is the
Latin fortis and fortis means brave. Christian comfort is the comfort which
brings courage andenables a man to cope with all that life can do to him. Paul
was quite sure that God never sends a man a vision without the powerto work
it out and never sends him a task without the strength to do it.
Even apart from that, there is always a certain inspiration in any suffering
which a man's Christianity may incur, for such suffering, as Paul puts it, is
the overflow of Christ's suffering reaching to us. It is a sharing in the
suffering of Christ. In the old days of chivalry, the knights used to come
demanding some speciallydifficult task, in order that they might show their
devotion to the lady whom they loved. To suffer for Christ is a privilege.
When the hard thing comes, the Christian can say, as Polycarp, the aged
Bishop of Smyrna, saidwhen they bound him to the stake, "Ithank thee that
thou hast judged me worthy of this hour."
(iv) The supreme result of all this is that we gain the power to comfort others
who are going through it. Paul claims that the things which have happened to
him and the comfort which he has received have made him able to be a source
of comfort to others. Barrie tells how his mother lost her dearestson, and then
he says, "Thatis where my mother got her soft eyes and why other mothers
ran to her when they had lost a child." It was said of Jesus, "Becausehe
himself has gone through it, he is able to help others who are going through
it." (Hebrews 2:18). It is worth while experiencing suffering and sorrow if that
experience will enable us to help others struggling with life's billows.

BRIAN BELL
2 Corinthians 1:1-11 8-15-12 He’ll Kiss it & Make it Better! I.
Slide#1blank Intro: A. Slide#2a The bulletin board out in a shop carried this
notice: IN CASE OF ACCIDENT OR INJURY, NOTIFYYOUR
SUPERVISOR IMMEDIATELY. At the bottom of the notice someone
scribbled, Slide#2b“He’ll kiss it and make it better.” [we laugh but, God
will...] B. Slide#3 Alan Redpath said, “Personally, I would rather have the
spiritual gift of bringing life to one brokenheart than the ability to preach a
thousand sermons.” C. There was actually4 letters written by Paul to Corinth
that we know of: 1. The 1st we don’t have; the 2nd letter written was our 1st
Cor.; the 3rd we don’t have(mentioned 2:4-11, scholars have named it the
“severe”letter); & this letter was the 4th letter, written from Macedonia &
sent to Corinth by Titus. 2. 1stCor. was Practical;2nd Cor. is Personal. D.
Purpose of this letter - to affirm his ministry, defend his authority as an
apostle, to prepare them for his visit, & refute false teachers. E. Key word –
Comfort (29 x’s in 2 Cor.) 1. Yet many references to “suffering” also. – We’ll
see they often go hand in hand!
II. Slide#4a COMFORT!(1-7)A. Paul addresses one of the oldest questions of
man…“Why suffering?” 1. Slide#4bHis answeris 3-fold: Christians Need
Comfort; Christians Receive Comfort;Christians Share Comfort. B. Let’s
define…Comfort/Παρακaλεw – (Para=alongside;Kaleo=to call) “to call
alongside.” 1. Thus, comfort is given by someone calledalongside to help. a)
Like a nurse called to a patients bedside.
C. Slide#5 CHRISTIANS NEED COMFORT!D. Who comforts US in ALL
our tribulations(afflictions) E. Everyone needs comfort! - [Jesus in
Gethsemane. Paul. To the disciples Jesus saidHe would send them “the
comforter”]1. When tragedy strikes, whenour life collapsesbefore our eyes,
that’s when we need someone to come alongside & put an arm around us!

F. Slide#6 CHRISTIANS RECEIVE COMFORT!(3,4a,5)G. ThoughGod is
often silent during these times, He’s always our Παρακaλεw.
1
1. You’ve heard of “Creature Comfort”?…well, the best comfort for the
creature is from his Creator!2. He will give you the Grace & Peace(2)you
need, when you need it. 3. Sufferings are not accidents but divine
appointments. 4. To follow Christ is to follow him into suffering!
H. Slide#7 The law of flow and overflow!(5) 1. When a cup is filled to
overflowing, whateverspills over the edge is the same as what's being poured
in. 2. Slide#8 If suffering is poured into a Christian, the Christian will
overflow. But what spills over is different from what is poured in. a) Suffering
goes in but comfort comes out. 3. When we experience tribulation for being a
Christian, and suffering is poured into our lives, God will transform it by His
supernatural grace and power. Another translationreads, "Just as the
sufferings of Christ flow over into our lives, so also through Christ our
comfort overflows" (2 Cor. 1:5 NLT 2007)
I. Slide#9 The law of a blessedproportion! (sufferings/comforts)1. The Ruler
of Providence seems to bear a pair of scales- on one side He puts His people’s
trials, and in the other He puts their consolations/comforts. a)When the scale
of trial is nearly empty, you will always find the scale of consolationin nearly
the same condition; and when the scale oftrials is full, you will find the scale
of consolationjust as heavy. J. How have you experiencedGod’s comfort
during times of difficulty & pain?
K. Slide#10 CHRISTIANS SHARE COMFORT!(4b,6,7)L. I’m listening to
the audiobook Kel gave me for Father’s day by Philip Yanceycalled Prayer.
1. Slide#11 He was interviewing a lady who goes everday into the most violent
prison in South Africa. Her efforts there have shownremarkable results in
calming the violence. Twice prompting the BBC to do a documentary on her.
In trying to explain the results Joanna said to him, “wellof course Philip, God
was already presentin the prison, I just had to make Him visible!” a) Slide#12
When you come alongside to share comfort w/someone, rememberthis 1
thing. God is already present in that situation, & you just had to make Him

visible! M. When it comes to suffering, you can choose to have “Me-centered
suffering” or “Otherscenteredsuffering”!
2
N. “God’s comfortis not given; it is loaned, & you are expectedto pass it on to
others.”1 1. Godseeks chainreactioncomfort…pass it on! 2. Here is a
ministry all Christians can(& should) possess![the giving comfort ministry!]
a) Yet, it is a very costlyministry! O. Remember, comfort is given by someone
calledalongside to help. 1. Slide#13,14 Little children have to deal with
monsters or bad guys “under the bed.” a) A child’s fears are not to be laughed
at but to be workedthrough. (1) I used to check forsure! (under beds, in
closets, make my rounds b4 bed) b) And so, you alleviate those fears by
“looking under the bed” for them!
P. When you suffer, avoid self-pity, because self-pity will turn you into a
reservoirinstead of a channel. 1. If you don’t share the comfort God gave you,
your experience in the fire will be wasted. - Don’t waste your sufferings! 2.
John Henry Jowettsaid, “Goddoes not comfortus to make us comfortable,
but to make us comforters.” a)Lycia at Randy’s memorial...comfortedus!
[Greg England gave the nicestcompliment]
3. Have you gone through any sufferings? How have you used them? 4. When
you know someone around you is suffering, how do you respond? Do you
agonize with them, or does it give you 5 minutes of concern? :(
Q. What a sad plight when our modern-day armchair-preachers, preacha
gospelof health & wealth for everyone…whatdo they do with this? 1. God
forbid their messagewas true…lookhow much we’d miss out on via
suffering! a) I don’t look forward to suffering, but when I read it’s divine
benefits how can’t you seek God’s directcomfort to you? And, being able to
help others because of it. 2. To point to “suffering” & say it is “becauseofsin
in the individuals life”, their finger also must point to the Savior& damn Him
also…forHe suffered! a) Rom.8:18 For I considerthat the sufferings of this
present time are not worthy to be compared with the glory which shall be
revealedin us. R. P. T. Forsyth said, “You must live with people to know their
problems, and live with God In order to solve them.” 1. If we want to bring

comfort to others, we must have an intimate relationship with the Lord and
experience His comfort.
3
1 Warren Wiersbe
S. (6) Enduring = υποµονη(upomone), not bleak acceptance oftrouble, but
triumph. 1. Don’t just exceptsuffering, but triumph over it. 2. Often we start
well in our sufferings, often holding on to our “pat” scriptures (i.e. not fresh).
Yet after “a whole day” we fizzle fast! a) Slide#15 The cheetahsurvives by
running down its prey. The big catcan sprint 70mph. But the cheetahcannot
sustain that pace for long. Within its long, sleek body is a disproportionately
small heart, which causes the cheetahto tire quickly. Unless the cheetah
catches its prey in the first flurry, it must abandon the chase. b) Sometimes
Christians seemto have the cheetah's approachto suffering. We lack the
heart for sustainedeffort, we fizzle before we finish. We vow to start faster
and run harder, when what we need may be not more speedbut more staying
power- stamina that comes only from a biggerheart. Motion and busyness,
no matter how great, yield nothing unless we allow God to give us the heart.
T. So, How do I share this comfort? 1. Well, How do you seek to be comforted
& supported by others? 2. Read practicallist... U. Slide#16 What Do I Do?
What Do I Say? 1. Do be a goodlistener. Answer briefly any questions. 2. Do
show extreme sensitivity. 3. Do remember words aren’t always necessary(in
giving comfort). 4. Do acknowledgethe grieving person’s pain. 5. Do allow
them to express whateveremotion they are comfortable with. 6. Slide#17 Do
give a squeeze of the hand, or hand on the shoulder (depending on its
appropriateness, orfamiliarity with the individual). 7. Do remember the
others who are grieving also. 8. Do help them to put off any decisions that
don’t have to be made right away(often they start worrying about the future,
this obviously isn’t the right time to make any “life” decisions at such an
emotional time). 9. Do give brief & simple explanations w/children. Use
concrete & familiar examples. 10.Do give assurances, andextend hope (“You
will be ok”, “You will get through this.”)

V. Slide#18 WhatI Shouldn’t Do. What I Shouldn’t Say? 1. Don’t avoid the
grieving person. 2. Don’t wait for them to reachout to you, reachout to them.
3. Don’t be critical of the bereavedperson’s actions. 4. Don’t ask countless
loaded questions.
4
5. Don’t encourage flights of fantasy, help them in the process ofaccepting the
realities of death. 6. Slide#19 Don’tsay, “I know what you are going through.”
Everyone’s grief is unique. 7. Don’t try to answerwhen they ask “Why?” 8.
Don’t try to have “all” the answers. 9. Don’tgive platitudes, cliches or trite
expressions, suchas, “At leasthe didn’t suffer”, “Time heals all wounds”,
“The Lord knows best”, God doesn’tmake mistakes.”(These are true, but
they don’t necessarilybring comfort at this time) 10.Don’tminimize the loss
of a baby through a miscarriage, orstill-birth. 11.Don’ttell them about
similar incidents or accidents!!!
W.ReadJob2:11-13 --> then 16:1-5. X. How have you been able to help others
because ofthe sufferings & comforts you have experienced? (my moms death,
& being involved in many families lives through many funerals)
III. Slide#20 CONFIDENCE!(8-11)A. (8) We do not know exactly which
experience this was. 1. Paul experiencedsuffering so intense that he was
almost ready to give up. 2. Fact…Goddoes notshelter His people from trials!
B. Re-readvs.8 (Poem) 1. Pressedout of measure and pressedto all length;
Pressedso intensely, it seems beyond strength; Pressedin the body, and
pressedin the soul; Pressedin the mind till the dark surges roll. Pressure by
foes, and pressure from friends, Pressure onpressure, till life nearly ends.
Pressedinto knowing no helper but God; Pressedinto loving the staff and the
rod; Pressedinto living a life in the Lord; Pressedinto living a Christ-life
outpoured. 2. Are you under pressure? Sure. We all are. But we canbe
victorious if we let that pressure teach us to live in the powerof Christ!2
C. Slide#21 NOT TRUST IN OURSELVES!(9a) D. Just as we shouldn’t focus
on self in suffering so we shouldn’t focus on self in trusting! E. Slide#22 Alan
Redpath said, “…Godhas one greatpurpose for His people above everything

else:It is to destroy in us forever any possible confidence in the flesh; it is to
bring us to the
5
2 Galaxie Software. (2002). 10,000SermonIllustrations. Biblical Studies
Press.
place where self-confidence has passedinto history & has been exchangedfor
a confidence in God, who raises the dead.” F. When we are most helpless we
are also mostdependent!
G. Slide#23 TRUST IN GOD! (9b) H. Be driven back to God! I. Why is it so
important to learn how to rely on God rather than ourselves during life’s
trials? 1. We need divine weapons to fight againstthese. 2. And only God’s
Grace is sufficient for us in every type of suffering or hardship. 3. A key
throughout 2 Cor. is that, God displays His powerto us & others through our
weaknesses!a) He is usually most glorified in the midst of our weaknesses
rather than by removing them! J. Job said, ThoughHe slay me, yet will I trust
Him. 13:15
K. Slide#24 End: Robert Louis Stevensontells of a storm that caught a vessel
off a rocky coastand threatenedto drive it and its passengersto destruction.
In the midst of the terror, one daring man, contrary to orders, went to the
deck, made a dangerous passageto the pilot house and saw the steerman,
lashed fastat his post of holding the wheelunwaveringly, and inch by inch,
turning the ship out, once more, to sea. The pilot saw the watcherand smiled.
Then, the daring passengerwentbelow and gave out a note of cheer: “I have
seenthe face of the pilot, and he smiled. All is well.” Slide#25 L. Prayer: God,
show us Your face so we’ll know all is well. God, You WILL kiss it & make it
better. God, we will do our best to make you visible.
CALVIN

5. Foras the sufferings of Christ abound — This statementmay be explained
in two ways — actively and passively. If you take it actively, the meaning will
be this: “The more I am tried with various afflictions, so much the more
resources have I for comforting others.” I am, however, more inclined to take
it in a passive sense, as meaning that God multiplied his consolations
according to the measure of his tribulations. David also acknowledgesthat it
had been thus with him:
According to the multitude, says he, of my anxieties within me,
thy consolationshave delighted my soul. (Psalm 94:19.)
In Paul’s words, however, there is a fuller statement of doctrine; for the
afflictions of the pious he calls the sufferings of Christ, as he says elsewhere,
that he fills up in his body what is wanting in the
sufferings of Christ. (Colossians1:24.)
The miseries and vexations, it is true, of the present life are common to good
and bad alike, but when they befall the wicked, they are tokens of the curse of
God, because theyarise from sin, and nothing appears in them exceptthe
angerof Godand participation with Adam, which cannot but depress the
mind. But in the mean time believers are conformed to Christ, and
bear about with them in their body his dying, that the life of Christ may one
day be manifested in them. (2 Corinthians 4:10.)
I speak ofthe afflictions which they endure for the testimony of Christ,
(Revelation1:9,) for although the Lord’s chastisements, with which he
chastises theirsins, are beneficial to them, they are, nevertheless, not
partakers, properly speaking, ofChrist’s sufferings, exceptin those casesin
which they suffer on his account, as we find in 1 Peter4:13. Paul’s meaning
then is, that Godis always presentwith him in his tribulations, and that his
infirmity is sustained by the consolationsofChrist, so as to prevent him from
being overwhelmed with calamities.

ADAM CLARKE
Verse 5
The sufferings of Christ - Suffering endured for the cause of Christ: such as
persecutions, hardships, and privations of different kinds.
Our consolationalso aboundeth - We stoodas well, as firmly, and as easily, in
the heaviesttrial, as in the lightest; because the consolationwas always
proportioned to the trial and difficulty. Hence we learn, that he who is upheld
in a slight trial need not fear a greatone; for if he be faithful, his consolation
shall abound, as his sufferings abound. Is it not as easyfor a man to lift one
hundred pounds' weight, as it is for an infant to lift a few ounces? The
proportion of strength destroys the comparative difficulty.
RON DANIEL
2Corinthians 1:1-7
Fourth Corinthians?
If you've been following our study in 1Corinthians, you know that Paul had
written a letter to the church in Corinth prior to 1Corinthians. He mentioned
in chapter 5,
1Cor. 5:9 I wrote you in my letter not to associate withimmoral people
And in 1Corinthians, he told of his plans to see them
1Cor. 16:5-7 But I shall come to you after I go through Macedonia, forI am
going through Macedonia;and perhaps I shall stay with you, or even spend
the winter, that you may send me on my way whereverI may go. ForI do not

wish to see you now {just} in passing; for I hope to remain with you for some
time, if the Lord permits.
But when 1Corinthians was delivered to them, many had a bad reactionto it.
So instead of waiting for time to have a long visit, Paul made a quick trip to
see them. The visit didn't go well - he was not well-received. So insteadof
visiting them again, like he said he was going to, when he gotback to Ephesus,
he sent another letter via Titus.
Titus took so long in getting back, that Paul, troubled by what the outcome of
his letter would be, actually went to Macedonia to find him. Titus told him
that their reactionto the third letter was generallygood - that although there
were still people who were speaking againstPaul, for the most part, the letter
had done well.
So now Paul sits down and dictates 2Corinthians, in actuality the fourth letter
he has written to them.
1:1 Paul And Timothy
Paul, dictating to Timothy, begins by saying,
2Cor. 1:1 Paul, an apostle of Christ Jesus by the will of God
There were those in the Corinthian church, and other places, who were
saying, "Paul's not an apostle!He wasn't one of the 12 apostles that Jesus
picked! He doesn't have any apostolic authority! He can't tell our church what
God's will or command is!"
So Paul was constantly having to defend his apostleshipto people. He says,
"I'm an apostle not appointed by men, but by God Himself." If you're
interestedin reading a detailed defense of this, Paul defends himself in more
detail in Galatians 1 and 2. And we have Luke's historic accountof Paul's
apostleshipin Acts chapter 9.
But we know that he was in factan apostle, so we'llcontinue on.
With All The Saints

Remember that apostles'letters to churches were cherished. When one was
received, it was copiedand distributed to other churches. That is why there
are so many hundreds of manuscripts of New Testamentbooks still in
existence.
So the apostles wrote letters knowing that they would have a wider audience
than the people they sent the letters to. Even when Jesus dictatedthe seven
letters to the sevenchurches in the book of Revelation, though they were
addressedindividually, they were written to all - eachone including the
phrase,
Rev. 2:7 "He who has an ear, let him hear what the Spirit says to the
churches..."
Paul is expecting that this letter will be copied and distributed through many
of the churches in Achaia.
1:2 Grace And Peace
Here againwe find this greeting, "Grace and Peace."
17 of the 27 books in the New Testamentcontainthe greeting "grace and
peace." Itis never "peace andgrace." Why does grace always come first?
"Grace"is God's unmerited favor. He savedus when we weren't worthy to be
saved. The book of Romans says,
Rom. 5:8 ...While we were yet sinners, Christ died for us.
Petersaid in Acts 15,
Acts 15:11 "...We are savedthrough the grace ofthe Lord Jesus..."
We were sinners - we didn't deserve it. We weren't well on our way to
obtaining it. We didn't show any promise of goodness. Godjust savedus
because He loved us. There's nothing that you could have ever done to be
saved. God did it purely out of grace. And He did it knowing that you would
continue to sin. No matter how many times you've fallen into sin since you've
been saved, God knew you would, and He saved you anyway. Grace. God's
unmerited favor. You didn't deserve it, but you gotit.

And that's where "Peace"comesin. When you truly realize that it's not your
righteousness, but God's righteousness that has saved you, you are free. When
you finally understand that it's not salvation basedon goodbehavior, then you
don't feel condemned or freakedout. It's God's righteousness, it's God's
faithfulness, it's God's grace that keeps you. When you realize that, then you
can restand relax. Then you know that you are secure in His hands. Then you
have peace.
People that don't understand grace don't have peace. So the expression"grace
and peace" is sprinkled all throughout the New Testament.
1:3-7 All Our Afflictions
Comfort in affliction - this is such an important Bible principle to understand.
Why are we afflicted? What purpose does it serve? The book of Romans,
chapter 5, says,
Rom. 5:1-4 Therefore having been justified by faith, we have peace with God
through our Lord Jesus Christ, through whom also we have obtained our
introduction by faith into this grace in which we stand; and we exult in hope
of the glory of God. And not only this, but we also exult in our tribulations,
knowing that tribulation brings about perseverance;and perseverance,
proven character;and proven character, hope
What is the point of tribulation? Of suffering? Of terrible times? Of pain? Of
affliction? We think of these things as being entirely negative. But they bring
about perseverance. Perseveranceturns into proven character. And proven
characterturns into hope. We need to change the way we think about
suffering.
It always takes us by surprise, and often, it makes us think that our world is
about to fall apart. But 1Peter4 says,
1Pet. 4:12 Beloved, do not be surprised at the fiery ordealamong you, which
comes upon you for your testing, as though some strange thing were
happening to you

Don't think it's strange when you suffer. It's normal. God is using these things
to show you where you're at.They're simply tests to demonstrate to you
exactly where you're at in your walk and relationship with God.
God Comforts Us
Not only is God in full controlat all times in these situations, but He is also
always offering you comfort. Jesus said,
Matt. 5:4 "Blessedare those who mourn, for they shall be comforted."
What kind of comfort? How does God comfort us? When you're in the middle
of turmoil, it often seems that God is very far away. I often don't think that
I'm blessedwhen I'm mourning.
The verb "to comfort" in Greek is parakaleo. It is from "para," meaning
"beside," and "kaeleo", meaning "to call." So parakaleo means "to call to
one's side."
This word was used in court of a legalassistant, the defendant's advocate, the
counselfor the defense. God comforts us in our trials much like a lawyer
comes to the defense of someone who is on trial.
He remains by our side. He gives us advice in His Word. He explains to us
much of what is going on. He stands up in defense of us. He proclaims our
innocence to the judge. In all these ways, He is being a comforter, a
"parakletos."Jesus saidin John 14,
John 14:16-18 "... I will ask the Father, and He will give you another
(Parakletos), that He may be with you forever; the Spirit of truth, whom the
world cannot receive, because itdoes not behold Him or know Him, but you
know Him because He abides with you, and will be in you. I will not leave you
as orphans; I will come to you."
God has promised to be by our side, comforting us, never leaving us alone.
The Holy Spirit won't leave us as orphans - He abides in us. He strengthens
us, intercedes in prayer for us, supernaturally empowers us.
What If I Don't FeelComforted?

If today, you are a Christian, but feel like you haven't been being comforted, I
want to explain why.
Picture a child who has fallen down on the playground and skinned his knee.
He is undergoing a terrible affliction. He begins to cry and is sent to the
nurse's office. The nurse is a wonderful woman, wanting to help the boy's
knee to heal, but also to comfort the boy himself. She reaches outto hug the
boy and let him cry on her shoulder.
But he is angry, confused, and embarrassed. He yanks awayfrom the loving
arms of the nurse. Every time she tries to comfort him, he twists out of her
embrace. The nurse will still heal the knee, but the boy has chosento suffer his
affliction alone.All he has to do to receive the nurses comfort is do nothing.
If today, you don't feel comfortedin your affliction, it is not God's fault. He is
doing His part. Notonly is He defending you to the judge and standing up in
your defense, but He is loving you, He is by your side, He's giving you advice
and words of wisdom in how to deal with your affliction. He has even offered
explanation for much of what is happening to you. He has reachedout to
embrace you and comfort you.
If you refuse, like that little boy, who needs to change? You or God? You
don't have to do anything but to just stop squirming out of God's grasp. Let
Him comfort you.
Comfort To Others
When we allow God to comfort us in our affliction, we see how incredibly
different it all becomes. We are able like Paul to truly say,
Rom. 5:3 And not only this, but we also exult in our tribulations...
Have you ever wonderedwhat "exult" means? It means to leap for joy, to
rejoice. When you allow the God of all comfort to comfort you, you can really
exult in your tribulations.
When you've experiencedthat, and see how God did it, you have a ministry. A
ministry to see others in difficulty and affliction, and to minister that comfort
that you receivedfrom God, and give it to them. He...

2Cor. 1:4 ...comforts us in all our affliction so that we may be able to comfort
those who are in any affliction with the comfort with which we ourselves are
comforted by God.
That is why I have been able to go to people in the midst of terrible tragedy,
when all the world canoffer is "there, there, it'll be okay," and give real,
tangible comfort to people who are suffering. Very often, I will share a part of
the Scripture that has never failed to give me peace. The comforting promise
of God found in Philippians 4:6-7.
Phil. 4:6-7 Be anxious for nothing, but in everything by prayer and
supplication with thanksgiving let your requests be made knownto God. And
the peace ofGod, which surpasses allcomprehension, shall guard your hearts
and your minds in Christ Jesus.
People in crisis, in tribulation, in affliction, are anxious. They are disoriented,
their hearts are racing, their minds are going at a million miles a minute. You
and I cancome and encourage them to direct all of that up to God. Encourage
them to begin to pray, to turn all of these thoughts into prayers, making
requests of God. And then to encourage them to begin to give thanks not only
in the midst of the circumstances, but for the circumstances themselves. And
when people begin to give thanks to the Lord for their afflictions, God pours
out His supernatural peace onthem in a way that never fails. It envelops them
in comfort.
If God has given you comfort like that, use it to comfort someone else in
affliction. You don't have to have experiencedtheir same situation. You don't
have to say "I know how you're feeling." You don't have to do anything but
direct them to the God of all comfort, and allow Him to pour Himself out on
them.
BOB DEFFINBAUGH

Why Bad Things Happen to God’s People (2 Cor. 1:1-11)
1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our
brother, To the church of God which is at Corinth, with all the saints who are
in all Achaia: 2 Grace to you and peace from God our Fatherand the Lord
Jesus Christ.
3 Blessedbe 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 tribulation, that
we may be able to comfort those who are in any trouble, with the comfort with
which we ourselves are comfortedby God. 5 For as the sufferings of Christ
abound in us, so our consolationalso abounds through Christ. 6 Now if we are
afflicted, it is for your consolationand salvation, which is effective for
enduring the same sufferings which we also suffer. Or if we are comforted, it
is for your consolationandsalvation. 7 And our hope for you is steadfast,
because we know that as you are partakers of the sufferings, so also you will
partake of the consolation.
8 For we do not want you to be ignorant, brethren, of our trouble which came
to us in Asia: that we were burdened beyond measure, above strength, so that
we despaired even of life. 9 Yes, we had the sentence ofdeath in ourselves,
that we should not trust in ourselves but in God who raises the dead, 10 who
delivered us from so greata death, and does deliver us; in whom we trust that
He will still deliver us, 11 you also helping togetherin prayer for us, that
thanks may be given by many persons on our behalf for the gift granted to us
through many (2 Corinthians 1:1-11, NKJV).
Introduction to 2 Corinthians Series
On his secondmissionary journey, Paul comes to Corinth with the gospelof
Jesus Christ. He stays there for 18 months, founding the church at Corinth
(see Acts 18:1-18). After firmly establishing this church, Paul moves on,
concluding this missionaryjourney by returning to Antioch (Acts 18:22).
When Paul commences his third missionary journey, he travels first to Asia
Minor, where he stays in Ephesus for some three years of ministry, resulting

in the proclamationof the gospelto all who lived in Asia (Acts 19:10). While
still in Ephesus, Paul begins to receive reports from Corinth of disunity and
schisms in the church (1 Corinthians 1:11)—evenimmorality (1 Corinthians
5:1). Paul also receives a number of questions (1 Corinthians 7:1, 25), which
prompt him to write his first preserved Epistle to the Corinthians (1
Corinthians 16:8).
In his first epistle, Paul tells the Corinthians he intends to send Timothy to
them (1 Corinthians 16:10). It is not certainwhether he everarrived there,
and, if he did, we are not told what kind of receptionhe received. At some
point in time, Paul finds it necessaryto make a quick visit to Corinth, but we
are given no details about this encounter(2 Corinthians 12:14;13:1). Some
refer to this as Paul’s “painful visit,” basedupon inferences from some of
Paul’s statements in 2 Corinthians (see 2:1-11). Paul also refers to a letter
written to the Corinthians which seems to have been lost(2 Corinthians 2:3;
7:8). In his secondepistle, Paul expresses greatconcernfor the Corinthians.
Becausehe has had to deal firmly with these saints, Paul is fearful they might
rejecthim and his rebuke. He therefore sends Titus to check on the welfare of
the saints at Corinth, while he takes the longer route by land. Notfinding
Titus in Troas, Paulis deeply troubled and cuts short what could have been an
even more fruitful ministry (2 Corinthians 2:12, 13;7:5-9, 13-15;Acts 20:1-2).
When Titus finally rejoins Paul somewhere in Macedonia, he has a most
encouraging report. He tells Paul about the repentance of the Corinthians and
of their love for him (2 Corinthians 7:5f.). Paul then writes 2 Corinthians from
Macedonia to express his great joy and to encourage them further in their
faith, as well as to give instructions regarding the gift they had previously
promised (chapters 8-9). This epistle we know as 2 Corinthians. Later on Paul
visits Corinth again, at which time he receives their gifts and delivers these
monies to the saints in Jerusalem.
It is my convictionthat every book of the Bible makes a very unique
contribution to the canonof Scripture, and Paul’s secondepistle to the
Corinthians is no exception. SecondCorinthians first serves to give us closure
on some unresolvedproblems exposedand addressedin 1 Corinthians. This
comes about in two different ways, as I understand 2 Corinthians. First, some
of those rebuked by Paul have repented. Paul’s words to them in the first nine

chapters are very encouraging. However, there are others whose true colors
become more evident in 2 Corinthians by their lack of repentance and their
continued resistanceto Paul and his teaching. These problem people are now
unmasked as “false apostles,” who needto be rejectedby the Corinthian
saints. Paul focuses onthis group in chapters 10-13.
Second, we find revealedin his secondepistle to the Corinthians the most
“human” Paul we shall find in the New Testament. Paulis one of those men
who seems almostunreal in his devotion to Christ, to His gospel, andto pure
doctrine. He is the picture of self-discipline and focus; he knows what he has
been calledto do, and he does it. He sometimes appears almostabove and
apart from other Christians, and certainly from us. SecondCorinthians
reveals a very human Paul with whom we can identify. This secondepistle
reveals not only Paul’s circumstances but also his heart. Paul is more
transparent here about his inward feelings and motivations than anywhere
else in the New Testament:
While others of Paul’s epistles may be more profound, scarcelyanycould be
more precious than this secondheart-outpouring to the Corinthians. It was
written with a quill dipped in tears, from the apostle’s ‘anguishof heart,’ and
contains more of human pathos than any other of his letters. Yet there is a
lovely rainbow shining through it all, for in his dire distress and deep
disappointments he is discovering more than ever before that “the Father of
mercies” is the “Godof all comfort,” and that the heavenly Master’s strength
is made perfect in His servant’s weakness.1
“What an admirable Epistle,” he [George Herbert] exclaimed, “is the second
to the Corinthians! How full of affections!He joys and he is sorry, he grieves
and he glories;never was there such care of a flock expressed, save in the
greatShepherd of the fold, who first shed tears over Jerusalemand
afterwards blood.”2
“Of all the Epistles, the secondto the Corinthians is the one which contains
the most intimate self-revelations, andfew canread it without loving as well
as honouring the author.”3

The weakness instrength, and the strength in weakness,both so wonderfully
displayed in the life and death of Jesus, were in a scarcelyless wonderful
manner reflectedin the life of His apostle, who could say, “Mostgladly will I
glory in my infirmities, that the powerof Christ may rest upon me” and
whose greatestparadoxis expressedin the words “When I am weak, thenam
I strong” (xii. 9, 10). To enter therefore into the heart of Paul is to know Jesus
and the power of His resurrection.4
Introduction to This Lesson
Severalyears ago, I heard J. OswaldSanders speak on the subject of spiritual
leadership. It was an excellentword given by an elder statesmanof the faith.
He summed up his teaching on the subjectwith three words, eachbeginning
with an “s.” The first word was “sovereignty”:God sovereignlyraises up
those whom He has chosento lead. The secondwas “servanthood”:Those who
would be spiritual leaders are those who understand and practice
servanthood. The third “s” was “suffering”:Suffering is the tool which God
employs in the life of the Christian to make him a leader.
Sanders told of the time he first beganto preach when he spoke in a very
small church. This church had a small room at the front of the sanctuary off
to one side of the platform. After he had finished preaching, brother Sanders
left the platform and entered this small room. He could not help but overhear
a couple of the ladies discussing his preaching. “What did you think of the
preacher?” one womansaid to the other. “Notbad,” she replied, “but he’ll be
better after he has suffered.” And suffer he did. He nursed his first wife until
she died. He later remarried and eventually nursed his secondwife until she
died. He then went to live with his niece to whom he ministered until she died.
Some people seemto think suffering is detrimental, and they cannot fathom
why a God who is both goodand greatcould allow anyone to suffer. You may
remember the book written by a Jewishrabbi, entitled Why Bad Things
Happen to GoodPeople.5 The rabbi concluded that Godcould not possibly be
both goodand greatat the same time. Suffering could be explained if God
were great, but not good. A greatGod is able to do anything He wants, and
thus He must enjoy watching people suffer. If so, God cannotbe good; He can

only be great. The other alternative is that God is goodbut not great. God
wants the best for everyone and does not desire for anyone to suffer. But since
men do suffer, God must be goodbut not great. God then must not be able to
keepmen from suffering. This latter conclusionis the solutionreachedby the
rabbi.6
Some Christians handle the problem of suffering in yet a different way.
Knowing better than to lay fault at God’s feet for human suffering, they place
the blame at the feetof the one suffering. Like Job’s “friends,” they reason
that sin is the only reasonwhy men suffer. If a saint is suffering, then it must
be due to unconfessedsin. And so there are many today who assure us that
God does not want us to suffer and that we need not suffer—if we but have
the faith to be delivered from our suffering to the success, health, and wealth
God wants to give us. This tragic error brings accusations andguilt upon the
sufferer at the very time he or she most needs comfort and compassion.
In 2 Corinthians, Paul’s first words to the Corinthians address the matter of
suffering in a waywhich corrects ourthinking about the problem of pain. I
have entitled this message, “WhyBad Things Happen to God’s People.”
Listen closelyto the Apostle Paul, and you will learn some of the reasons a
goodGod uses suffering in the lives of His people.
Paul—No Strangerto Suffering
We must first see that the Apostle Paul, who writes to us about suffering, is a
man who has had more than his share of suffering.
His valued helper, Titus, was to have met him at Troas … with an anxiously
awaitedreport on developments at Corinth, but he did not turn up (2 Cor. ii.
13), which accentuatedthe apostle’s concern. Disappointment,
apprehensiveness, andphysical illness now swooped in concertedattack upon
Paul to make this perhaps the darkesthour in his heroic but costlystruggle
for the propagationand preservationof the true Gospel. “Whenwe were
come into Macedonia,”he writes, “our flesh had no rest, but we were troubled
on every side. Without were fightings; within were fears” (vii. 5). As G. G.
Findlay says:“Corinth appeared to be in full revolt againsthim. Galatia was
falling awayto ‘another Gospel.’He had narrowly escapedfrom the enraged

populace of Ephesus—‘wild beasts’with whom he had long been fighting, and
at whose mercy he had left his flock in that turbulent city. Under this
continued strain of excitement and anxiety, his strength succumbed; he was
seizedwith an attack ofsickness whichthreatened to terminate his life.”
The apostle’s owncomment is: “We were pressedout of measure, above
strength, insomuch that we despaired even of life. … We had the sentence of
death in ourselves” (I. 8, 9). In chapter iv. he tells of “bearing about in the
body the dying of the Lord Jesus” andof “the outward man perishing” (verses
10, 16). These and other expressions leave no doubt as to the mental distress
and physical prostration of our wonderful hero. “He had been at death’s door.
His life and work, to all appearance, were coming to an end, and under
circumstances ofthe most ominous nature. Togetherwith his life, the fate of
his missionand of Gentile Christianity trembled in the balance. Neverhad he
felt himself so helpless, so beatendown and discomfited, as on that melancholy
journey from Ephesus to Macedonia, and while he lay upon his sick-bed
(perhaps at Philippi), not knowing whether Titus or the messengerofdeath
would reach him first.”7
Note the texts in 2 Corinthians which indicate the sufferings of Paul and his
associates:
12 Now when I came to Troas for the gospelof Christ and when a door was
opened for me in the Lord, 13 I had no rest for my spirit, not finding Titus my
brother; but taking my leave of them, I went on to Macedonia (2:12-13,
NASB).
8 we are afflicted in every way, but not crushed; perplexed, but not
despairing; 9 persecuted, but not forsaken;struck down, but not destroyed;
10 always carrying about in the body the dying of Jesus, that the life of Jesus
also may be manifested in our body. 11 For we who live are constantly being
delivered over to death for Jesus’sake, thatthe life of Jesus also maybe
manifested in our mortal flesh. 12 So death works in us, but life in you (4:8-12,
NASB).
3 giving no cause for offense in anything, in order that the ministry be not
discredited, 4 but in everything commending ourselves as servants ofGod, in

much endurance, in afflictions, in hardships, in distresses,5 in beatings, in
imprisonments, in tumults, in labors, in sleeplessness,in hunger, 6 in purity,
in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7 in
the word of truth, in the powerof God; by the weapons of righteousness for
the right hand and the left, 8 by glory and dishonor, by evil report and good
report; regardedas deceivers and yet true; 9 as unknown yet well-known, as
dying yet behold, we live; as punished yet not put to death, 10 as sorrowfulyet
always rejoicing, as poor yet making many rich, as having nothing yet
possessing allthings (6:3-10, NASB).
5 For even when we came into Macedonia our flesh had no rest, but we were
afflicted on every side: conflicts without, fears within (7:5, NASB).
23 Are they servants of Christ? (I speak as if insane) I more so;in far more
labors, in far more imprisonments, beatentimes without number, often in
danger of death. 24 Five times I receivedfrom the Jews thirty-nine lashes. 25
Three times I was beatenwith rods, once I was stoned, three times I was
shipwrecked, a night and a day I have spent in the deep. 26 I have been on
frequent journeys, in dangers from rivers, dangers from robbers, dangers
from my countrymen, dangers from the Gentiles, dangers in the city, dangers
in the wilderness, dangers on the sea, dangers among false brethren; 27 I have
been in labor and hardship, through many sleeplessnights, in hunger and
thirst, often without food, in cold and exposure. 28 Apart from such external
things, there is the daily pressure upon me of concernfor all the churches. 29
Who is weak without my being weak? Who is led into sin without my intense
concern? 30 If I have to boast, I will boastof what pertains to my weakness.
31 The God and Fatherof the Lord Jesus, He who is blessedforever, knows
that I am not lying. 32 In Damascus the ethnarch under Aretas the king was
guarding the city of the Damascenesin order to seize me, 33 and I was let
down in a basketthrough a window in the wall, and so escapedhis hands
(11:23-33, NASB).
7 And because ofthe surpassing greatnessofthe revelations, for this reason,
to keepme from exalting myself, there was given me a thorn in the flesh, a
messengerofSatanto buffet me—to keepme from exalting myself! 8
Concerning this I entreatedthe Lord three times that it might depart from

me. 9 And He has said to me, “Mygrace is sufficient for you, for poweris
perfectedin weakness.”Mostgladly, therefore, I will rather boastabout my
weaknesses, thatthe powerof Christ may dwell in me. 10 Therefore I am well
content with weaknesses, withinsults, with distresses, with persecutions, with
difficulties, for Christ’s sake;for when I am weak, then I am strong (12:7-10,
NASB).
Paul suffers the entire gamut of afflictions. Many of the afflictions to which
Paul refers in 2 Corinthians are not describedin the book of Acts. Those
recordedby Luke, who wrote Acts, are thus only the “tip of the iceberg” of
Paul’s afflictions. He suffers from hunger, thirst, from heat and cold, from
physical attacks, from illnesses, fromconstantthreats on his life, and from
betrayal and false accusations. His intelligence (or at leasthis wisdom), his
homiletical skills, and his apostolic authority are challengedand sometimes
mocked. He is accusedofbeing fickle and failing to fulfill his promises. He is
said to be strong in his written words but a wimp in person. And if suffering
at the hands of men and nature is not enough, we are also informed that Paul
suffered at the hand of Satan (12:7-10). We know that this demonic affliction
would not have been gentle but would have been purposed for his spiritual
and physical destruction. No epistle describes the afflictions of this great
apostle more clearlythan 2 Corinthians. When Paul speaks aboutsuffering,
he speaks from experience.8
While the entire epistle of 2 Corinthians supplies us with much information
concerning Paul’s afflictions, Paulgives us a very graphic snapshotof the
suffering he experiencedjust prior to the writing of this epistle:
8 For we do not want you to be unaware, brethren, of our affliction which
came to us in Asia, that we were burdened excessively, beyond our strength,
so that we despairedeven of life; 9 indeed, we had the sentence ofdeath within
ourselves in order that we should not trust in ourselves, but in Godwho raises
the dead; 10 who delivered us from so greata peril of death, and will deliver
us, He on whom we have setour hope. And He will yet deliver us, 11 you also
joining in helping us through your prayers, that thanks may be given by many
persons on our behalf for the favor bestowedupon us through the prayers of
many (2 Corinthians 1:8-11, NASB).

In 1 Corinthians, Paul alludes to the very realdangers which he had facedin
Ephesus:
32 If from human motives I fought with wild beasts atEphesus, what does it
profit me? If the dead are not raised, LET US EAT AND DRINK, FOR
TOMORROWWE DIE (1 Corinthians 15:32, NASB).
Now in 2 Corinthians, he again speaks ofhis suffering in Asia. We know there
was a riot in Ephesus incited by those whose incomes were derived from the
worship of Artemis (or Diana). Paul’s life is in danger here, but what Paul
writes about in verses 8-11 seems to be even worse. His affliction is such that
he loses any hope of surviving the ordeal. He does not simply fear he will die;
he is convinced he will die. And more than this, he is convinced he will die
from “so great a … death.” I am not sure the words “peril of,” supplied by the
translators of the NASB, are necessaryor accurate. I believe Paul is saying he
not only is certainhe will die, but he will die “a greatdeath.” It is a burden so
greathe does not have the strength to endure it. Even Paulhas his limits, and
the suffering he experiences in Asia surpasses those limits.
Why Paul Can Praise Godfor Suffering
In verses 1 and 2, Paul greets his readers, reminding them of his apostleship
which is by the will of God. He greets them on his behalf and also on behalf of
Timothy who is with him. In 1 Corinthians, Sosthenes is with Paul at the time
of his writing. Paul writes to the Corinthians as well as all those in Achaia, the
Roman province in which Corinth is located. In 1 Corinthians, Paul addresses
his epistle to the Corinthians and to all other saints in every place (1
Corinthians 1:2). Paul is not limiting his secondepistle but rather seems to be
instructing the Corinthians indirectly to see to it that this epistle is distributed
throughout Achaia. In 1 Corinthians, Paul greets the Corinthians and
whomever else might read the epistle. In 2 Corinthians, Paul greets the
Corinthians in such a way that they will see to it that all the saints in Achaia
read his secondepistle.
Verse 3 begins with the words, “Blessedbe …” These words should sound
familiar to us, because Paulemploys them elsewhere in his epistles (see, for
example, Ephesians 1:3), and so does Peter(1 Peter1:3), as well as others

(Luke 1:68). This is a common way for Old Testamentsaints to commence
their worship and praise of God (see Genesis 9:26;14:20; 24:27;1 Samuel
25:32;2 Samuel 22:47; 1 Chronicles 29:10;Psalm41:13; 72:18). While these
words may sound strange to us and may be foreign to our worship, they
should not be. The New Testamentsaints found the Old Testament
expressions ofworship appropriate to express their worship. Sometimes we
may work so hard at making worship contemporarythat we neglectthose
long-establishedexpressions ofworship found in the Bible.
It is important to recognize that this expressionof worship and praise
recordedin verses 3-11 is occasionedby suffering. Paul’s praise flows out of
his growing love for God, as enhancedby his suffering. How can Paul praise
God because ofhis suffering? That is what we are about to learn. The answer
to our question can be found in severalstatements whichsum up several
reasons God’s people suffer at the hand of a God who is both goodand great.
(1) To suffer is divine. You have probably heard it said, “To err is human, to
forgive divine.” I believe the Apostle Paul indicates that to suffer is both
human and divine. Suffering is human because it comes with our humanity.
We are fallen creatures living in a fallen world. As a result, there is, and will
be, sin and suffering until the kingdom of God is establishedat the second
coming of our Lord (see Romans 8:18-25). Suffering is divine because
ultimately it comes to us from the hand of God. We suffer because Godhas
willed us to suffer. Even Joseph’s seeminglyinnocent suffering at the hands of
his jealous brothers was a part of God’s plan, which was for the goodof
Josephand his family (see Genesis 50:20). The first step we must take for our
suffering to produce blessing (for us and others) is to acknowledgethat our
suffering has come to us from God:
19 Therefore, let those also who suffer according to the will of God entrust
their souls to a faithful Creatorin doing what is right (1 Peter4:19).
Suffering is divine when it is the suffering of the saints for living righteous
lives.
14 If you are reviled for the name of Christ, you are blessed, because the
Spirit of glory and of God rests upon you. 15 By no means let any of you

suffer as a murderer, or thief, or evildoer, or a troublesome meddler; 16 but if
anyone suffers as a Christian, let him not feelashamed, but in that name let
him glorify God (1 Peter4:14-16).
There are many reasons for suffering, and most of them are not noble. The
suffering which pleases Godis that suffering which results from living a
righteous life in an unrighteous world. God may use all forms of suffering for
His glory and for our good, but the kind of suffering for which Christians are
commended is righteous suffering:
12 Keep your behavior excellentamong the Gentiles, so that in the thing in
which they slander you as evildoers, they may on accountof your gooddeeds,
as they observe them, glorify God in the day of visitation (1 Peter2:12).
Paul specificallyidentifies the suffering of which he speaks as “righteous
suffering” because he calls it “the sufferings of Christ” (2 Corinthians 1:5). He
even informs us that such sufferings will be experienced“in abundance”
(verse 5). The suffering and affliction which come to us because we belong to
Christ are those sufferings which are righteous, for which we can expect
abundant comfort (verse 5).
Since righteous suffering is experiencing “the sufferings of Christ,” we should
remind ourselves that, since our Lord was “withoutsin,” His sufferings were
innocent and undeserved (see 1 Peter2:18-25). His sufferings were also those
which the Father willed (see Matthew 26:39)and were thus prophesied in the
Old Testament(see Isaiah52:13–53:12). And of greatimportance to us, we
must remember that these innocent sufferings of our Lord were the means by
which our sins have been forgiven forever (see 1 Peter 2:22-25).
(2) Suffering, even unto death, presents an opportunity for eachof us to
express and expand our faith in the God who not only ordained our suffering,
but who raises the dead. The kind of suffering Paul describes as his personal
experience is that which seems certainto lead to death. No one canknow for
certain what situation Paul faced, but he does inform us that he is certain he
will die. One such situation is seenin Acts 14, where Paul is stonedat Lystra
(14:8-20). As the crowdbegins to stone Paul, I very much doubt Paul is
thinking to himself, “Oh, well, God will no doubt keepme from dying.” I am

sure he thinks he will die. Whatever Paul is describing in our text must have
been similar in its certainty of death.
Paul’s suffering is not just “unto death”;it is a suffering he believes is certain
to lead to a horrible death. The New American Standard Bible, unwisely in
my opinion, supplies two words in verse 10:“Who delivered us from so great
a peril of death, …” The words, “a peril,” are not in the original text but have
been supplied by the translators who believed they were neededto conveythe
sense ofthe text. I much prefer the rendering of the New King James Version:
“Who delivered us from so great a death, …”
When we watchtelevision, we know when a writer is setting us up so that we
not only hope to see the villain die, we hope he or she will die a horrible death.
Of the many ways to die, some are much more agonizing than others for the
one dying. Paul tells us he is sure he will die, and he believes his death will be
one of greattorment.
The picture could not have been more bleak for the apostle at this moment in
time. Humanly speaking, Paul’s situation is hopeless, whichis preciselythe
way God wants it to be. In such circumstances,Paulcannot trust in himself;
he can trust only in God. And since he is certain to die, He must trust in the
God who raises the dead. This kind of suffering, which appears to spell Paul’s
demise, is actually a friend to Paul, because it brings him to a point where he
and every other Christian must be—the point of trusting not in ourselves but
in God who raises the dead.
(3) Suffering as a saint is God’s means of drawing us into closercommunion
with Him. Suffering as saints enables us to know God as we would not
otherwise know Him. If it were not for sin, we could not know the grace of
God manifested in the sacrificialdeathof our Lord Jesus Christ. If it were not
for Satan, and for all those who oppose our God, we should not know His
omniscience (all-knowing)and omnipotence (all-powerful). If it were not for
suffering, we would not know God’s mercy, compassion, and comfort.
Suffering is a divinely appointed means of knowing God intimately.
Paul’s language in our text is suggestive ofthe intimacy with God we may find
in the midst of our suffering. Paul speaks ofGod as “Father.” He is called,

“the Father of our Lord Jesus Christ,” and also “the Fatherof mercies” (verse
3). As the loving “Father” of our Lord Jesus Christ, God sent Him to the cross
of Calvary to suffer for our sins in ways we cannoteven fathom. Godis our
“Father,” who comforts us in all our affliction. This He made possible through
the sufferings of our Lord Jesus Christ. Our comfort comes at the highest
cost, a costpaid by the Son of God and by the loving Father who sent Him.
What a comfort to know that both our suffering and our comfort come from a
loving Father:
3 For considerHim who has endured such hostility by sinners against
Himself, so that you may not grow wearyand lose heart. 4 You have not yet
resistedto the point of shedding blood in your striving againstsin; 5 and you
have forgottenthe exhortation which is addressedto you as sons, “MY SON,
DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR
FAINT WHEN YOU ARE REPROVED BYHIM; 6 FOR THOSE WHOM
THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERYSON
WHOM HE RECEIVES.”7 It is for discipline that you endure; Goddeals
with you as with sons;for what sonis there whom his father does not
discipline? 8 But if you are without discipline, of which all have become
partakers, then you are illegitimate children and not sons. 9 Furthermore, we
had earthly fathers to discipline us, and we respectedthem; shall we not much
rather be subject to the Father of spirits, and live? 10 For they disciplined us
for a short time as seemedbestto them, but He disciplines us for our good,
that we may share His holiness. 11 All discipline for the moment seems not to
be joyful, but sorrowful; yet to those who have been trained by it, afterwards
it yields the peacefulfruit of righteousness. 12 Therefore,strengthenthe
hands that are weak and the knees that are feeble, 13 and make straight paths
for your feet, so that the limb which is lame may not be put out of joint, but
rather be healed(Hebrews 12:3-13).
God, the Father of our Lord Jesus Christ, is now our Fatherbecause of the
work of His Son (see John 1:12; 1 Peter1:17). He is the “Fatherof mercies,”
not “the Fatherof mercy.” He is the source of all kinds of mercies. More than
this, He is ultimately the source of every form of comfort, the “Godof all
comfort.” As “every goodthing … and every perfect gift is from above,
coming down from the Father…” (James 1:17), so every manifestation of

comfort comes from above as well. He is a merciful Father, the Father of
mercies.
Suffering is the occasionwhere mercy and comfort are most evidently needed,
and so it is in suffering that we come to know God as the “Fatherof mercies.”
I think of Asaph, the psalmist and author of Psalm73. This worship leader
was greatlydistressedbecause he perceived (wrongly, in part) that the wicked
were prospering while the righteous (as Asaph) were suffering. Then he
realized the “prosperity” of the wickedis temporary and tentative at best. In
times of suffering, the righteous are comfortedby their fellowshipwith God,
and this intimacy lasts for all eternity:
16 When I pondered to understand this, It was troublesome in my sight 17
Until I came into the sanctuaryof God; Then I perceivedtheir end. 18 Surely
Thou dost set them in slippery places;Thou dost castthem down to
destruction. 19 How they are destroyed in a moment! They are utterly swept
awayby sudden terrors! 20 Like a dream when one awakes, Lord, when
aroused, Thou wilt despise their form. 21 When my heart was embittered,
And I was piercedwithin, 22 Then I was senselessand ignorant; I was like a
beastbefore Thee. 23 NeverthelessI am continually with Thee; Thou hast
takenhold of my right hand. 24 With Thy counselThou wilt guide me, And
afterward receive me to glory. 25 Whom have I in heaven but Thee? And
besides Thee, I desire nothing on earth. 26 My flesh and my heart may fail,
But God is the strength of my heart and my portion forever. 27 For, behold,
those who are far from Thee will perish; Thou hast destroyedall those who
are unfaithful to Thee. 28 But as for me, the nearness ofGod is my good;I
have made the Lord GOD my refuge, That I may tell of all Thy works (Psalm
73:16-28).
Those who experience the sufficiencyof Godin times of suffering do not
resenttheir affliction but treasure it as God’s appointed means of drawing
men close to Him, the “Fatherof mercies.” Asaphlearned this lesson, as did
Job. Peter, who bristled at the mere mention of suffering by our Lord, wrote
his first epistle on the subject, telling his readers that those who suffered for
Christ’s sake were blessed(1 Peter4). Paul finds his former status and success
as an unbelieving Jewishleaderare “dung,” but his sufferings in Christ are a

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