TRV
Translation
King James Version
Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
KJV (with Strong's)
Complete Jewish Bible
who encourages us in all our trials, so that we can encourage others in whatever trials they may be undergoing with the encouragement we ourselves have received from God.
Berean Standard Bible
who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God.
American Standard Version
who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.
World English Bible Messianic
who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.
Geneva Bible (1599)
Which comforteth vs in all our tribulation, that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God.
Young's Literal Translation
who is comforting us in all our tribulation, for our being able to comfort those in any tribulation through the comfort with which we are comforted ourselves by God;
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In the KJVVerse 28,805 of 31,102
Study This Verse
Commentary on 2 Corinthians 1 verses 3–6
3 ¶ Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.
I. II. Main points1. 2. Sub-points
After the foregoing preface, the apostle begins with the narrative of God's goodness to him and his fellow-labourers in their manifold tribulations, which he speaks of by way of thanksgiving to God, and to advance the divine glory (Co2 1:3-6); and it is fit that in all things, and in the first place, God be glorified. Observe,
I. The object of the apostle's thanksgiving, to whom he offers up blessing and praise, namely, the blessed God, who only is to be praised, whom he describes by several glorious and amiable titles. 1. The God and Father of our Lord Jesus Christ: ho Theos kai patēr kuriou hēmōn Iēsou Christou. God is the Father of Christ's divine nature by eternal generation, of his human nature by miraculous conception in the womb of the virgin, and of Christ as God-man, and our Redeemer, by covenant-relation, and in and through him as Mediator our God and our Father, Joh 20:17. In the Old Testament we often meet with this title, The God of Abraham, and of Isaac, and of Jacob, to denote God's covenant-relation to them and their seed; and in the New Testament God is styled the God and Father of our Lord Jesus Christ, to denote his covenant-relation to the Mediator and his spiritual seed. Gal 3:16. 2. The Father of mercies. There is a multitude of tender mercies in God essentially, and all mercies are from God originally: mercy in his genuine offspring and his delight. He delighteth in mercy, Mic 7:18. 3. The God of all comfort; from his proceedeth the COMFORTER, Joh 15:26. He giveth the earnest of the Spirit in our hearts, Co2 1:22. All our comforts come from God, and our sweetest comforts are in him.
II. The reasons of the apostle's thanksgivings, which are these: -
1.The benefits that he himself and his companions had received from God; for God had comforted them in all their tribulations, Co2 1:4. In the world they had trouble, but in Christ they had peace. The apostles met with many tribulations, but they found comfort in them all: their sufferings (which are called the sufferings of Christ, Co2 1:5, because Christ sympathized with his members when suffering for his sake) did abound, but their consolation by Christ did abound also. Note, (1.) Then are we qualified to receive the comfort of God's mercies when we set ourselves to give him the glory of them. (2.) Then we speak best of God and his goodness when we speak from our own experience, and, in telling others, tell God also what he has done for our souls.
2.The advantage which others might receive; for God intended that they should be able to comfort others in trouble (Co2 1:4), by communicating to them their experiences of the divine goodness and mercy; and the sufferings of good men have a tendency to this good end (Co2 1:6) when they are endued with faith and patience. Note, (1.) What favours God bestows on us are intended not only to make us cheerful ourselves, but also that we may be useful to others. (2.) If we do imitate the faith and patience of good men in their afflictions, we may hope to partake of their consolations here and their salvation hereafter.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–6. Public domain.
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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul mentions two kinds of consolation. One is the sort by which people who are suffering distress unjustly on account of the name of Christ find consolation in being set free. The other is the consolation of those who, when they are grieved because of sins, receive consolation from the fact that hope of forgiveness is promised to them when they mend their ways. This happens amid a community of those who have received consolation from God and been rescued from distress.
Gregory of NyssaAD 395
ON THE CHRISTIAN MODE OF LIFE
But what does it mean to say that the kingdom of God is within us? What else than the gladness which comes from on high to souls through the Spirit? For this is like an image and a deposit and a pattern of everlasting grace which the souls of the saints enjoy in the time which is to come. So the Lord summons us through the activity of the Spirit to salvation through our afflictions and to a sharing in the goods of the Spirit and his own graces. For he says: “Who comforts us in our afflictions, that we also may be able to comfort those who are in any distress.”
John ChrysostomAD 407
Homily 1 on 2 Corinthians
"Who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God." And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril because of the Gospel he preached; yet saith he not, he was saved for his merit, but for the mercies of God. But this he afterwards declareth more clearly, and now goes on to say, "Who comforteth us in all affliction." He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. For, saith he, "tribulation worketh patience." And so also the prophet, "Thou hast set me at large when I was in distress." He doth not say, "Thou hast not suffered me to fall into affliction," nor yet, "Thou hast quickly removed my affliction," but, whilst it continueth, "Thou hast set me at large:" that is, "hast granted me much freedom and refreshment." Which truly happened also in the case of the three children, for neither did He prevent their being cast into the flame, nor when so cast, did He quench it, but while the furnace was burning He gave them liberty. And such is ever God's way of dealing; as Paul also implies when he says, "Who comforteth us in all affliction."
But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all."
"That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God." See you not how he is beforehand with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he saith not for their own merits was this mercy showed, but for the sake of those that need their assistance; "for," saith he, "to this end hath He comforted us that we might comfort one another." And hereby also he manifesteth the excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down as we, but goeth on his way to anoint, to nerve, to rouse others.
Severian of GabalaAD 425
PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul sets this down beforehand because he is about to say that the man who had been condemned because of his sin should be reconciled by God’s comforting power.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Corinthians 1:4 articulates the profound theological principle that God, the Father of all mercies and comfort, actively sustains believers through every tribulation, not solely for their individual relief, but with the divine purpose of equipping them to extend the very same comfort to others who are experiencing distress. This verse highlights a transformative cycle where personal suffering, met by divine solace, becomes the foundation for compassionate and effective ministry within the community of faith.
CONTEXT
Literary Context: Paul opens 2 Corinthians with an extended doxology, blessing God as the "Father of mercies and God of all comfort" in 2 Corinthians 1:3. Verse 4 immediately elaborates on the practical outworking of this divine attribute, establishing a foundational principle for the entire letter. This passage serves as a theological anchor for Paul's subsequent discussions of his own intense sufferings (e.g., 2 Corinthians 1:8-10), his apostolic ministry, and the nature of Christian service. It frames suffering not as a sign of God's absence, but as a crucible for experiencing His comfort and a training ground for compassionate ministry to others, a theme that recurs throughout the book of 2 Corinthians.
Historical & Cultural Context: The city of Corinth was a bustling Roman provincial capital, known for its diverse population, trade, and often, moral laxity. The Corinthian church, though gifted, was plagued by internal divisions, challenges to Paul's apostolic authority, and various ethical issues. Paul's relationship with them was complex and often strained, marked by a 'painful visit' and a 'severe letter' (likely 2 Corinthians 10-13 or a lost letter). In this context, Paul's emphasis on comfort and shared suffering is highly significant. He is not merely offering abstract theology but addressing real pain—both his own and that of the Corinthians. The concept of 'tribulation' (Gk. thlîpsis) would have resonated deeply with early Christians who often faced social ostracism, economic hardship, and persecution for their faith, making divine comfort a vital necessity for endurance and communal solidarity.
Key Themes: This verse contributes to several key themes woven throughout 2 Corinthians. Firstly, it underscores the character of God as the compassionate Father who actively intervenes in human suffering, a theme introduced in 2 Corinthians 1:3. Secondly, it reveals the redemptive purpose of suffering, presenting trials not as punitive but as transformative experiences that deepen reliance on God and prepare believers for service. Paul frequently revisits this idea, especially in 2 Corinthians 4:7-12. Thirdly, it establishes the ministry of comfort as a core aspect of Christian community and evangelism. The comfort received from God is meant to be shared, creating a network of mutual support and demonstrating God's love to a hurting world. This reciprocal comfort is essential for the church's health and its mission, echoing the call to bear one another's burdens found in Galatians 6:2.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
2 Corinthians 1:4 masterfully employs several literary devices to convey its profound message. The most prominent is Repetition, with variations of the Greek root parakal (comfort/comforter) appearing five times and thlîpsis (tribulation/trouble) twice. This intense repetition serves to emphasize the central theme of divine comfort and its transformative power in the face of suffering. The verse also exhibits a subtle Chiasm or reciprocal structure, where God comforts us (A), so that we may comfort others (B), by the very comfort (B') with which we ourselves were comforted by God (A'). This creates a beautiful, reinforcing loop, illustrating the flow of grace from God, through the believer, and out to the world. Furthermore, the use of the purpose clause, introduced by "that" (Gk. eis), highlights the Divine Purpose behind God's comfort—it is not merely for personal relief but for communal equipping and ministry.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse deeply informs our understanding of God's compassionate nature and the communal aspect of Christian life. It reveals that God's comfort is not a passive balm but an active, empowering force that transforms suffering into a platform for ministry. The experience of tribulation, therefore, is not an anomaly but a divinely purposed opportunity to depend more fully on God and subsequently to reflect His empathetic heart to others. This creates a beautiful, reciprocal dynamic within the body of Christ, where shared vulnerability and God-given comfort forge deeper bonds and enable effective mutual support. It underscores the truth that our deepest wounds, when healed by God, can become the very source of our greatest ministry.
REFLECTION AND APPLICATION
2 Corinthians 1:4 calls believers to a profound understanding of suffering and ministry. It challenges the notion that trials are merely obstacles, reframing them as divine opportunities for deeper communion with God and greater capacity for service. When we allow God to comfort us in our deepest pains, we are not only healed but also uniquely qualified to enter into the suffering of others with genuine empathy and wisdom. This verse encourages us to be transparent about our struggles and God's faithfulness, creating a culture within the church where burdens are shared and divine comfort is actively channeled. Our personal testimonies of God's sustaining grace become powerful tools for encouragement, demonstrating that God is indeed the 'God of all comfort' who transforms our brokenness into blessing for others. This active participation in the 'ministry of comfort' is a tangible expression of Christ's love in the world.
Questions for Reflection
FAQ
What is the significance of "all our tribulation" in this verse?
Answer: The phrase "all our tribulation" (Gk. epí pâs hēmōn thlîpsis) signifies the comprehensive and universal nature of the suffering that believers may experience. It encompasses every kind of pressure, distress, affliction, or hardship—whether physical, emotional, spiritual, or relational. This indicates that God's comfort is not limited to certain types of trials but is available and sufficient for every form of difficulty we encounter. It assures us that no matter the depth or breadth of our trouble, God's comforting presence is able to meet us there, as He is truly the "God of all comfort" mentioned in 2 Corinthians 1:3.
Does this verse imply that suffering is a prerequisite for ministry?
Answer: While 2 Corinthians 1:4 highlights how God uses our experiences of suffering and comfort to equip us for ministry, it does not necessarily mean that suffering is a prerequisite for all forms of ministry. Rather, it emphasizes that personal experience of God's faithfulness in trials uniquely qualifies us to minister with empathy and authenticity to those facing similar difficulties. It underscores a specific aspect of ministry—the "ministry of comfort"—which is deeply enriched by personal encounters with tribulation and divine solace. All believers are called to minister, but those who have walked through deep waters often possess a special capacity to comfort others, as seen in Paul's own life and ministry throughout the book of 2 Corinthians.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 1:4 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the quintessential example of one who experienced "all tribulation" (e.g., Isaiah 53:3 and Hebrews 4:15), yet remained perfectly comforted by the Father, even to the point of enduring the cross for our salvation. His suffering was not for His own sake, but "that we may be able to comfort them" through His redemptive work. As the resurrected Lord, Jesus continues to comfort His people through the Holy Spirit, whom He sent as the "Paraclete" or "Comforter" (e.g., John 14:16). Thus, the comfort we receive and extend is not merely a human act of empathy, but a participation in Christ's ongoing ministry of compassion. We comfort others 'by the comfort wherewith we ourselves are comforted of God' because that comfort flows from the very heart of Christ, who perfectly embodies the Father's mercies and enables us to be agents of His grace in a broken world, reflecting His own suffering and triumphant comfort (e.g., Colossians 1:24).