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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 1:15–24. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification,
I.He avers the sincerity of his intention (Co2 1:15-17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (Co2 1:17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea (Co2 1:16), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, Co2 1:17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons.
II.He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, Co2 1:18, Co2 1:19. For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, Co2 1:18, Our word towards you was not yea and nay), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea (Co2 1:19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, Co2 1:20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For,
1.They are the promises of the God of truth (Co2 1:20), of him that cannot lie, whose truth as well as mercy endureth for ever.
2.They are made in Christ Jesus (Co2 1:20), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb 7:22.
3.They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, Co2 1:21, Co2 1:22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God (Co2 1:20) for the glory of his rich and sovereign grace, and never-failing truth and faithfulness.
III.The apostle gives a good reason why he did not come to Corinth, as was expected, Co2 1:23.
It was that he might spare them. They ought therefore to own his kindness and tenderness. He knew there were things amiss among them, and such as deserved censure, but was desirous to show tenderness. He assures them that this is the true reason, after this very solemn manner: I call God for a record upon my soul - a way of speaking not justifiable where used in trivial matters; but this was very justifiable in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opposers. He adds, to prevent mistakes, that he did not pretend to have any dominion over their faith, Co2 1:24. Christ only is the Lord of our faith; he is the author and finisher of our faith, Heb 12:2. He reveals to us what we must believe. Paul, and Apollos, and the rest of the apostles, were but ministers by whom they believed (Co1 3:5), and so the helpers of their joy, even the joy of faith. For by faith we stand firmly, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must flow from faith.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"And in this confidence I was minded to come before unto you." What confidence? "In relying exceedingly on you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this."
"I was minded to come unto you, and by you to pass into Macedonia."
And yet he promised the contrary in his former Epistle, saying thus: "Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia." How is it then that he here says the contrary? He doth not say the contrary: away with the thought. For it is contrary indeed to what he wrote, but not contrary to what he wished.
Wherefore also here he said not, "I wrote that I would pass by you into Macedonia;" but, "I was minded." For though I did not write on that wise," he says, "nevertheless I was greatly desirous, and 'was minded,' even before, to have come unto you: so far was I from wishing to be later than my promise that I would gladly have come before it." "That ye might have a second benefit." What is, a second benefit? "That ye might have a double benefit, both that from my writings, and that from my presence." By "benefit" he here means pleasure.
"And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judaea."
Some people think that Paul said this aggressively, because in the first epistle he had promised the Corinthians that he would visit the Macedonians first and then come to Corinth. But as they were not willing to wait for him, he gives them a piece of his mind.
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Summary
In Paul elaborates on his original, now altered, travel itinerary to the Corinthian church, which involved a double visit: first, passing through Corinth on his way to Macedonia, and then returning from Macedonia to Corinth, from where he expected to be assisted on his journey towards Judaea. This verse is part of Paul's broader defense of his integrity and consistency, aiming to reassure the Corinthians that his change of plans was not due to fickleness or worldly motives, but rather a decision made in prayer and under divine guidance.
Context
Literary Context
This verse is embedded within Paul's earnest defense of his apostolic integrity and the trustworthiness of his word, found in 2 Corinthians 1. The Corinthian church had apparently questioned Paul's reliability because he had announced an intention to visit them twice – once on his way to Macedonia and again on his return – but then altered his plans, leading to accusations of inconsistency or a lack of commitment. Paul's detailed explanation of his original itinerary, as outlined in 2 Corinthians 1:15-16, serves to clarify his intentions and counter the criticisms, asserting that his "yes" is not simultaneously "no" (2 Corinthians 1:17-18). He emphasizes that his plans, like the gospel he preaches, are consistent and rooted in God's faithfulness.
Historical & Cultural Context
Travel in the ancient world was arduous and often dependent on the hospitality and logistical support of local communities. Apostles and missionaries like Paul relied heavily on the generosity of believers for lodging, provisions, and assistance in continuing their journeys. The phrase "to be brought on my way" (Greek: propempō) reflects a common practice where a host church would not merely bid farewell but would actively escort, provide for, and facilitate the onward travel of a minister, often accompanying them for a portion of their journey or ensuring they had necessary supplies and contacts for the next leg. This was a significant expression of fellowship and support, vital for the spread of the gospel. Paul's intended journey to Judaea, as mentioned here, likely refers to his plan to deliver the collection for the poor saints in Jerusalem, a significant undertaking that required considerable support (Romans 15:25-26).
Key Themes
2 Corinthians 1:16 contributes to several overarching themes in the epistle. Firstly, it highlights the practicalities of apostolic ministry and the reliance of early church leaders on the support of the communities they served. Secondly, it underscores Paul's deep commitment to transparency and clear communication with the churches, even when explaining difficult or altered circumstances. His willingness to detail his original plans, even those that didn't materialize, speaks to his desire to maintain trust and genuine relationship with the Corinthians, countering any perception of duplicity (2 Corinthians 1:12). Finally, the verse implicitly touches on the theme of church partnership in mission, as the Corinthians were expected to facilitate Paul's journey, demonstrating their shared investment in the broader work of the gospel.
Exposition and Analysis
Key Word Analysis
Meaning "to traverse (literally):--come, depart, go (about, abroad, everywhere, over, through, throughout), pass (by, over, through, throughout), pierce through, travel, walk through." This word emphasizes the movement through a place, indicating Paul's intention to make Corinth a transit point on his way to Macedonia, implying a brief stop rather than a prolonged stay for the first visit.
G2064 (érchomai) means "to come or go (in a great variety of applications, literally and figuratively)" and G3825 (pálin) means "anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand." The combination signifies a return visit, emphasizing that Paul intended a second, more substantial stop in Corinth after his time in Macedonia.
Meaning "to send forward, i.e. escort or aid in travel:--accompany, bring (forward) on journey (way), conduct forth." This term is crucial, denoting not just a farewell, but active support, provision, and often accompaniment for a portion of the journey. It highlights the customary practice of early Christian communities providing material and logistical assistance to traveling ministers, ensuring their needs were met for the next leg of their missionary endeavors.
Verse Breakdown
"And to pass by you into Macedonia"
This clause reveals the first part of Paul's original, now abandoned, travel plan. He intended to make a quick visit to Corinth on his way to Macedonia, using it as a convenient stopover or a brief initial encounter. This "passing by" suggests a less extended stay than his subsequent intended return visit.
"and to come again out of Macedonia unto you"
This indicates the second, and presumably more substantial, visit Paul had planned. After completing his work in Macedonia, he purposed to return to Corinth, implying a longer stay and deeper engagement with the church there. This "again" underscores the double-visit itinerary that became a point of contention.
"and of you to be brought on my way toward Judaea"
This final clause highlights the expected support from the Corinthian church for the next leg of Paul's journey. The phrase "to be brought on my way" (Greek: propémpō) signifies that the Corinthians were to provide hospitality, financial aid, and perhaps even an escort for Paul as he continued his travels towards Judaea, likely to deliver the collection for the saints in Jerusalem. This demonstrates the mutual partnership and responsibility within the early Christian community for the advancement of the gospel.
Literary Devices
The verse primarily employs Repetition and Antithesis to articulate Paul's original travel plans. The repetition of "Macedonia" and "you" (Corinth) serves to clearly delineate the back-and-forth nature of his intended itinerary. The structure itself presents an Antithesis between "passing by you into Macedonia" (a brief transit) and "to come again out of Macedonia unto you" (a return for a more extended stay), highlighting the two distinct phases of his planned interaction with the Corinthians. Furthermore, the phrase "to be brought on my way" can be seen as a form of Metonymy, where the act of "sending off" stands for the comprehensive support and provision offered by the church. This also carries a strong Cultural Implication, pointing to the established practice of Christian hospitality and logistical support for traveling ministers, which was a vital component of early missionary efforts.
Theological and Thematic Connections
Paul's detailed explanation of his travel plans, even the ones that changed, underscores a profound theological principle: the intersection of human planning with divine sovereignty. While Paul meticulously planned his missionary journeys, he always held his plans loosely, subject to the leading of the Holy Spirit and the practical realities of ministry. His defense here is not merely about personal integrity but about demonstrating that his "yes" and "no" were not fickle, but rooted in the faithfulness of God, who is always "yes" in Christ. The expectation of being "brought on his way" also highlights the theological understanding of the church as a unified body, where local congregations are not isolated but are integral partners in the global mission of God, supporting those sent out to preach and serve. This mutual support reflects the communal nature of the Christian faith and the shared responsibility for the gospel's advancement.
Reflection and Application
This verse, though seemingly a mundane detail of Paul's travel logistics, offers rich insights for contemporary believers and ministries. It reminds us that even in ministry, plans can and do change, and our integrity is often tested in such moments. Paul's example teaches us the importance of transparent communication, even when explaining difficult or altered circumstances, fostering trust rather than suspicion within the community of faith. Furthermore, the expectation that the Corinthian church would "bring him on his way" serves as a powerful reminder of the biblical mandate for churches to actively support those engaged in missions and itinerant ministry. This support extends beyond mere financial contributions to include practical assistance, prayer, hospitality, and genuine partnership. It challenges us to consider how our local church can better facilitate and empower those whom God has called to serve beyond our immediate walls, recognizing that we are all interconnected in the grand mission of Christ.
Questions for Reflection
FAQ
Why did Paul change his travel plans to Corinth?
Paul's original plan, as detailed in 2 Corinthians 1:15-16, was to visit Corinth twice: once on his way to Macedonia and again on his return. However, he ultimately decided against the first visit. His explanation in 2 Corinthians 1:23 indicates that he "spared" them a painful visit, implying that the Corinthian church was in a state of disarray or rebellion that required a period of repentance and restoration before he could come to them in joy. He preferred to write a severe letter (2 Corinthians 2:4) and allow time for them to respond, rather than arriving and having to deal with the issues face-to-face immediately, which would have caused grief for both him and them. His change of plans was therefore a pastoral decision, aimed at their spiritual well-being.
What does "to be brought on my way" mean practically in the context of the early church?
The phrase "to be brought on my way" translates the Greek word propémpō (G4311), which signifies more than just a simple farewell. It encompassed active support and assistance for a traveler. Practically, it meant that the Corinthian church was expected to provide Paul with the necessary provisions for his journey (food, money, supplies), arrange for his lodging, and potentially even provide companions or an escort for a portion of his trip towards Judaea. This practice was a vital expression of Christian fellowship and partnership in the gospel, ensuring that missionaries and evangelists had the resources and security needed to continue their work (Romans 15:24). It highlights the mutual responsibility within the early church to facilitate the spread of the Good News.
Christ-Centered Fulfillment
While 2 Corinthians 1:16 details Paul's human planning and reliance on the church, it ultimately points to Christ as the ultimate "Way" and the one who empowers and directs all true ministry. Paul's journey to Judaea, intended to deliver aid to the saints, echoes Christ's own journey to Jerusalem, culminating in the ultimate act of self-giving for the salvation of humanity. Just as Paul relied on the church to "bring him on his way," Christ, in His earthly ministry, relied on the Father's provision and direction, always walking in obedience to the divine will (John 5:19). Furthermore, Christ Himself is the one who "sends" His disciples on their way, empowering them by the Holy Spirit to carry out His mission to the ends of the earth (Matthew 28:19-20; Acts 1:8). The church's support for Paul's journey, therefore, is a reflection of its participation in Christ's ongoing mission, a practical outworking of His command to go and make disciples. In Christ, all our journeys, whether physical or spiritual, find their purpose and ultimate destination, for He is the "way, the truth, and the life" (John 14:6).