PROLOGUE
“Men shall speak of you as ministers of our God” (Is. 61:6).
1. – The subject matter of this second epistle to the Corinthians is fittingly touched upon by these words. For in the first epistle the Apostle discussed the sacraments; in this one he discusses the ministers, both good and bad, of these sacraments. The reason he wrote this epistle was that he had preached to the Corinthians, but they had welcomed certain false apostles, whom they preferred to the Apostle. Therefore he writes them this epistle, in which he commends the apostles and the dignity of the true apostles, and discloses and reproves the falseness of the false apostles.
2. – He commends the dignity of the true apostles, because they are God’s ministers. Men shall speak of you, i.e., the apostles, as the ministers of God. They are called ministers under three aspects. First, inasmuch as they dispense the sacraments: “This is how one should regard us, as servants of Christ” (1 Cor. 4:1). For Christ instituted the sacraments, but the apostles and their successors dispense them; therefore the text just cited continues: and stewards of the mysteries of God. Secondly, inasmuch as they govern the people of God: “Because, as servants of his kingdom, you did not rule rightly, nor keep the law” (Wis. 6:4). For God governs all things by his wisdom, so that whoever governs any one is called God’s minister. Thirdly, because they labor for the salvation of men, namely, inasmuch as many are converted by their ministry and preaching. But God alone is the author of man’s salvation, because it was he who came to save that which had been lost; the apostles, however, are his ministers: “What then is Apollos? What is Paul? The ministers of him whom you have believed” (1 Cor. 3:5).
Cor. 1:3-5
3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction, 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. 5 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too.
11. – Here begins the message, in which the Apostle does two things: first, he excuses himself for not visiting them as he had promised; secondly, he begins to follow out his intention (chap. 3). In regard to the first he does two things: first, he wins their good will; secondly, he presents his excuse (v. 15). In regard to the first he does two things: first, he wins their good will be citing some general facts; secondly, some special ones (v. 8). The Apostle wins their good will by showing that whatever he does, it is all for their benefit. In regard to this he does two things: first, he mentions the profit others have obtained from him; secondly, the reason (v. 5). In regard to the first he does three things: first, he gives thanks; secondly, the manner of the thanks (v. 4); thirdly, the cause (b. 4b).
12. – He gives thanks, therefore, to the entire Trinity, the source of every good; hence he says, Blessed be the God, i.e., the entire Trinity; and to the person of the Father when he says, and Father of our Lord Jesus Christ, through whom the Father has given us all things. It should be noted that we bless God and God blesses us, but in different ways. For when God speaks, he accomplishes: “He spoke and they were made” (Ps. 148:5). Hence, for God to bless is to produce something good, and to infuse something good, and so to be a cause: “I will indeed bless you and multiply your descendants” (Gen. 22:17). But our speech does not cause things, but acknowledges or expresses them; hence, our blessing is the same as recognizing good. Therefore, when we thank God, we bless him, i.e., acknowledge that he is good and the giver of all good: “Bless God and acknowledge him in the presence of all the living for the good things he has done for you.” (Tob. 12:6); “Bless the Lord, all you works of the Lord; praise and exalt him above all for ever” (Dan. 3:57).
13. – It is fitting that he thank the Father, because he is merciful; hence he says, the Father of mercies: and because he is a comforter he says, and God of all comfort. He thanks God for the two things men especially need: first, to have evil removed from them, and this is done by mercy which takes away misery, for it is characteristic of a father to have compassion: “As a father pities his children, so the Lord pities those who fear him” (Ps. 103: 13). Secondly, they need to be supported in the face of evils which occur, and that is to receive comfort. Because unless a man had something in which his heart could rest, he would not stand firm when evils come upon him. Therefore a person comforts another by affording him something refreshing, in which he can rest in evil times. And although a man might be comforted by something and find rest and be supported by it in the case of some evils, it is God alone who comforts us in all evils; hence he says, the God of all comfort. For if you sin, God comforts you, because he is merciful; if you are afflicted, he comforts you either by rooting out the affliction by his power or by judging justly; if you labor, he comforts you with a reward: “I am your shield; your reward shall be very great (Gen. 15:1). Therefore, it says in Matthew (5:4): “Blessed are those who mourn, for they shall be comforted.”
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