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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 1:3–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Four Centuries of Reception
4 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.
If as the sufferings of Christ abound so also comfort abounds through Christ, let us welcome the great encouragement of Christ’s sufferings and let them abound in us, if we indeed yearn for the abundant comfort with which all who mourn will be comforted, though perhaps it will not be alike for everyone. For if the comfort were alike for everyone, it would not be written, “As the sufferings of Christ abound for us, so also our comfort abounds through Christ.” Those who share in sufferings will share also in the comfort in proportion to the suffering they share with Christ. And we learn this from the one who made such statements with unshaken conviction, for “we know that as you share in our sufferings, you will also share in our comfort.”
It is clear that Christ himself, for whose sake we are suffering, is present with us, consoling us and rescuing us from trouble by his divine intervention.
"For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ." Not to depress the disciples by an aggravated account of his sufferings; he declareth on the other hand that great and superabundant was the consolation also, and lifteth up their heart not hereby alone, but also by putting them in mind of Christ and calling the sufferings "His," and prior to the consolation deriveth a comfort from the very sufferings themselves. For what joy can I have so great as to be partaker with Christ, and for His sake to suffer these things? What consolation can equal this? But not from this source only does he raise the spirits of the afflicted, but from another also. Ask you what other? In that he saith, "abound:" for he doth not say, "As the sufferings of Christ" are "in us," but as they "abound," thereby declaring that they endure not His sufferings only, but even more than these. For, saith he, "not whatsoever He suffered, that have we suffered; but even more," for, consider, "Christ was cast out, persecuted, scourged, died," but we, saith he, "more than all this," which even of itself were consolation enough. Now let no one condemn this speech of boldness; for he elsewhere saith, "Now I rejoice in my sufferings, and fill up on my part that which is lacking of the afflictions of Christ in my flesh." Yet neither here nor there is it from boldness or any presumptousness. For as they wrought greater miracles than He according to that saying of His, "he that believeth on Me shall do greater works than these," but all is of Him that worketh in them; so did they suffer also more than He, but all again is of Him that comforteth them, and fitteth them to bear the evils that betide them.
With which respect Paul aware how great a thing he had said, doth again remarkably restrain it by adding, "So our comfort also aboundeth through Christ;" thus at once ascribing all to Him, and proclaiming herein also His loving-kindness; for, he saith not, "As our affliction, such our consolation;" but "far more;" for, he saith not, "our comfort is equal to our sufferings," but, "our comfort aboundeth," so that the season of struggles was the season also of fresh crowns.
Now by “consolation” he means theoria, which, being interpreted, is vision of soul. Vision gives birth to consolation.
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Summary
The Apostle Paul, in 2 Corinthians 1:5, articulates a profound spiritual paradox: the direct proportionality between the suffering believers endure for Christ's sake and the abundant divine consolation they receive through Him. This verse serves as a foundational declaration of God's faithfulness to comfort His people in affliction, transforming their trials into opportunities for deeper identification with Christ and a greater experience of His empowering presence.
Context
Literary Context
This verse is situated within Paul's opening salutation and thanksgiving in his second letter to the Corinthian church. Following a customary greeting, Paul immediately shifts to blessing God as "the Father of mercies and God of all comfort" in 2 Corinthians 1:3. He then explains that God comforts him in all his tribulation, not for his own sake alone, but so that he might be equipped to comfort others who are suffering, sharing in both their afflictions and their consolation (2 Corinthians 1:4). 2 Corinthians 1:5 serves as the theological underpinning for this principle, establishing the divine pattern: the abundance of suffering for Christ is met with an equally abundant, if not overflowing, consolation from Christ. This sets the stage for Paul's subsequent defense of his apostolic ministry and his explanation of his change of travel plans, all viewed through the lens of God's comfort and faithfulness in affliction, as further elaborated in 2 Corinthians 1:6-11.
Historical & Cultural Context
Paul's relationship with the Corinthian church was complex and often strained. He had faced significant opposition, criticism, and personal attacks, both from outside and within the church. His previous letter (1 Corinthians) addressed numerous moral and theological issues, and he had made a "painful visit" to Corinth (2 Corinthians 2:1). The "sufferings" Paul refers to in this passage were not theoretical but deeply personal and public, including persecutions, beatings, shipwrecks, and constant anxieties for the churches (2 Corinthians 11:23-28). In the Greco-Roman world, suffering was often viewed as a sign of divine displeasure or weakness. Paul, however, redefines suffering for Christ as a mark of genuine apostleship and a means of experiencing God's power and comfort, contrasting sharply with the prevailing cultural values that prized strength and success. His willingness to embrace suffering for the gospel's sake was a powerful counter-cultural testimony.
Key Themes
2 Corinthians 1:5 encapsulates several crucial themes prevalent in Paul's theology and throughout the book of 2 Corinthians. First, it highlights the identification with Christ in suffering. The "sufferings of Christ" are not His atoning work on the cross, but the afflictions endured by believers for His name and gospel, echoing the pattern of Christ's own life of rejection and hardship. This theme underscores that following Christ involves a participation in His suffering, as seen in Philippians 3:10. Second, the verse emphasizes the supernatural nature and abundance of divine comfort. The Greek word for "abound" (perisseúō) signifies an overflowing, exceeding measure, indicating that God's consolation is not merely sufficient but lavish, often surpassing the intensity of the suffering itself. This divine comfort empowers believers to endure and even minister in adversity. Finally, the verse firmly establishes Christ as the exclusive source of this comfort. The consolation "aboundeth by Christ," stressing that this solace is not self-generated or derived from external circumstances, but flows directly from Jesus Christ Himself, who is the ultimate "God of all comfort" (2 Corinthians 1:3).
Exposition and Analysis
Key Word Analysis
From a root meaning "to suffer" or "to experience emotion," this term denotes something undergone, particularly hardship, pain, or affliction. In this context, it refers to the external trials and internal distresses experienced by believers for their association with Christ and their proclamation of His gospel. It is not merely general human suffering, but suffering that aligns with the pattern of Christ's own life and ministry, endured for His sake.
This verb means to be over and above, to superabound, to overflow, or to be in excess. Paul uses it to convey a sense of overflowing quantity or quality. Here, it indicates that both the sufferings and the consolation are not just present but are in rich, ample supply, often to an unexpected or overwhelming degree. It suggests a dynamic, ever-increasing reality.
This significant term encompasses more than mere sympathy or comfort. It implies encouragement, exhortation, strengthening, and solace. It is often associated with the work of the Holy Spirit, who is called the Paraclete or "Comforter/Helper" in the Gospel of John, indicating a divine, empowering presence that comes alongside to provide strength and hope in times of distress.
Verse Breakdown
"For as the sufferings of Christ abound in us,"
This clause establishes the premise: the reality and intensity of the afflictions experienced by believers, particularly Paul and his companions, on account of their allegiance to and ministry for Christ. The phrase "sufferings of Christ" refers to the sufferings that believers endure because they are united with Christ and follow in His footsteps, participating in the rejection and hardship He Himself experienced. The word "abound" emphasizes that these sufferings are not minor or infrequent, but often overwhelming and plentiful. The preposition "in us" highlights the personal, internal, and experiential nature of these sufferings.
"so our consolation also aboundeth by Christ."
This clause presents the divine response and parallel outcome. The conjunction "so" (Greek, hoútō) indicates a direct correspondence and proportionality. Just as sufferings are abundant, so too is the "consolation" – divine comfort, encouragement, and strength. The repetition of "aboundeth" underscores that God's comfort is not merely adequate but superabundant, matching or even exceeding the measure of the trial. Crucially, this consolation is received "by Christ" (Greek, diá Christou), signifying that Jesus Christ Himself is the channel, source, and mediator of this divine comfort. It is through His person, His Spirit, and His work that this solace flows into the lives of believers.
Literary Devices
The verse employs several powerful literary devices. Parallelism is central, particularly the "as...so also" (Greek: kathṓs...hoútō) construction, which highlights a direct and proportional relationship between suffering and consolation. This structural balance underscores the divine principle that God's comfort is perfectly matched to the believer's affliction. Intensification is achieved through the repeated use of the verb "abound" (Greek: perisseúō), emphasizing the overflowing, superabundant nature of both the sufferings and the comfort. This is not a subtle experience but one of overwhelming magnitude. There is also an element of Metonymy in "sufferings of Christ," where "Christ" stands for the cause or reason for the suffering (i.e., suffering for Christ's sake). Finally, the phrase "consolation...by Christ" functions as a Theological Metaphor, portraying Christ as the conduit or wellspring from which all true comfort flows, making Him the active agent in the believer's experience of solace.
Theological and Thematic Connections
2 Corinthians 1:5 is a cornerstone for understanding the Christian perspective on suffering. It reveals that suffering, when endured for Christ's sake, is not meaningless but is a profound means of spiritual identification with Him and a conduit for experiencing God's supernatural comfort. This comfort is not merely the absence of pain, but an empowering presence that enables endurance, resilience, and even joy in the midst of trials. The verse underscores God's sovereignty over suffering, demonstrating that He not only permits it but actively works within it to manifest His comforting power. This divine comfort also has a missional purpose, equipping believers to minister to others who are hurting, transforming personal pain into a wellspring of empathy and shared solace within the body of Christ.
Reflection and Application
2 Corinthians 1:5 offers profound encouragement and a transformative perspective for believers navigating the inevitable trials of life. It challenges the common human tendency to view suffering as solely negative or punitive, instead reframing it as a unique opportunity for deeper intimacy with Christ and a more profound experience of His divine comfort. For those who feel overwhelmed by hardship endured for their faith, this verse assures them that God's comforting presence will not merely match their pain but will superabound, providing strength, peace, and hope that transcends circumstances. It reminds us that our trials are never wasted; they are integral to our spiritual formation, enabling us to participate in Christ's own experience and equipping us to be channels of God's comfort to a hurting world, fulfilling the very purpose Paul describes in the preceding verses. Embracing this truth allows us to face adversity not with despair, but with a confident expectation of God's overflowing grace.
Questions for Reflection
FAQ
What does "the sufferings of Christ" mean in this verse?
In 2 Corinthians 1:5, "the sufferings of Christ" does not refer to Christ's atoning work on the cross, which was a unique, once-for-all sacrifice for sin. Instead, it refers to the afflictions, persecutions, and hardships that believers endure for the sake of Christ and the gospel. These are sufferings that align with the pattern of Christ's own life and ministry, which was characterized by rejection, opposition, and hardship. To suffer "of Christ" or "for Christ" means to participate in the experience of a life lived in devotion to Him, often facing the same kind of resistance and pain that He Himself encountered. It signifies a deep spiritual identification with Him, as also seen in Philippians 3:10.
How does consolation "abound" when suffering is so intense?
The word "abound" (Greek: perisseúō) means to be over and above, to superabound, or to overflow. When Paul says "our consolation also aboundeth by Christ," he is describing a supernatural reality. It's not that the suffering disappears, but that God's comfort is so vast and powerful that it can meet and even exceed the intensity of the affliction. This "consolation" (Greek: paráklēsis) is more than mere sympathy; it is active encouragement, strengthening, and solace, often associated with the empowering work of the Holy Spirit, who is called the "Comforter" or "Helper" in John 14:16. This abundant comfort enables believers to endure, find peace, and even experience joy in the midst of their trials, demonstrating God's faithfulness and power in their weakness, as Paul elaborates throughout 2 Corinthians.
Christ-Centered Fulfillment
2 Corinthians 1:5 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. The "sufferings of Christ" in believers are a direct participation in the pattern of His own life, for He Himself "was in all points tempted like as we are, yet without sin" (Hebrews 4:15). His journey to the cross, marked by profound suffering and rejection, is the archetypal experience that believers now share as they follow Him. More profoundly, the "consolation" that abounds is entirely "by Christ" because He is the source of all true comfort. Having Himself endured the ultimate suffering, Christ is uniquely qualified to sympathize with our weaknesses and to pour out His Spirit, the Paraclete or "Comforter" (John 14:26), into our hearts. His resurrection and ascension guarantee that His comfort is not a fleeting emotion but an abiding, victorious presence. Thus, our suffering for Christ's sake is not merely a shared experience of pain, but a profound connection to His redemptive work, enabling us to experience His abundant life and empowering us to be agents of His comfort to a world in need, ultimately pointing back to the One who conquered suffering and death itself (Romans 8:18).