I.

(1) Timothy our brother.--Literally, Timothy the brother. The word is used obviously in its wider sense as meaning a fellow-Christian. The opening words of the Epistle are nearly identical with those of 1Corinthians 1:1. Timotheus, however, takes the place of Sosthenes, having apparently left Corinth before the arrival of the First Epistle, or, possibly, not having reached it. (See Introduction.) It is natural to think of him as acting in this instance, as in others where the Apostle joins his name with his own (Philippians 1:1; Colossians 1:1), as St. Paul's amanuensis.

With all the saints.--On the term "saints," see Note on Acts 9:13. The term Achaia, which does not occur in the opening of 1 Cor., includes the whole of the Roman province, and was probably used to take in the disciples of Cenchreae (Romans 16:1) as well as those of Corinth, and possibly also those of Athens.

Verse 1. - By the will of God (see 1 Corinthians 1:1). In the face of Judaizing opponents, it was essential that he should vindicate his independent apostolate (Acts 26:15-18). And Timothy. Timothy had been absent from St. Paul when he wrote the First Epistle, and Sosthenes had taken his place, whether as amanuensis or merely as a sort of joint authenticator. Our brother; literally, the brother, as in 1 Corinthians 1:1. The brotherhood applies both to St. Paul and to the Corinthians; there was a special bond of brotherhood between all members of "the household of faith." The saints. Before the name "Christians" had come into general use, "saints" (Acts 9:13) and "brethren" were common designations or' those who were "faithful in Christ Jesus" (Ephesians 1:1). In all Achaia. In its classical sense Achaia means only the northern strip of the Peloponnesus; as a Roman province the name included both Hellas and the Peloponnesus. Hero St. Paul probably uses it in its narrower sense. The only strictly Achaian Church of which we know is Cenchrea, but doubtless there were little Christian communities along the coasts of the Corinthian gulf. To the Church at Athens St. Paul never directly alludes. This letter was not in any sense an encyclical letter; but even if it were not read in other communities, the Corinthians would convey to them the apostle's greeting.

1:1-11 We are encouraged to 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, and to calm the raging passions of the soul. These blessings are given by 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 sweetest comforts are in him. He speaks peace to 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 heaviest sorrows. The favours God bestows on us, 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 ashamed who trust in the Lord. Past experiences encourage faith and hope, and lay us under obligation to 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.Paul an apostle of Jesus Christ by the will of God,.... The inscription of this epistle is pretty much the same with that of the former; only whereas here he styles himself an apostle of Jesus Christ, there he says he was "called" to be one: for he did not assume that character and office without the call of Christ, and will of God; and which he chooses to mention, in opposition to the false apostles, who had neither. Likewise, in the inscription of the former epistle Sosthenes is joined with him; in this Timothy, whom he calls

our brother, not so much on account of his being a partaker of the same grace, as for his being a minister of the same Gospel: and he the rather mentions him, because he had sent him to them, to know their state, and was now returned to him with an account of it, and who joined and agreed with him in the substance of this epistle. Moreover, the former epistle is directed as "unto the church of God which is at Corinth"; so to all that call upon the name of Christ in every place; and this is directed also to the same church, together

with all the saints which are in all Achaia; which was a very considerable part of Greece, and of which Corinth was the metropolis: and the apostle's intention in directing it in this form was, that copies of this letter might be sent to them, who equally, with this church, stood in need of the reproofs, exhortations, and instructions which are in it.