(6) And whether we be afflicted . . .--The better MSS. present some variations in the order of the clauses, some of them giving the words "and our hope of you is steadfast" after "which we also suffer" in this verse. The variation hardly affects the sense in any appreciable degree. That sense is that each stage of the Apostle's experience, that of affliction no less than that of consolation, tended to make others sharers in the latter and not in the former.

For your consolation and salvation.--The latter word is added as presenting, in modern phrase, the objective side of the result of which St. Paul speaks, while the former gives prominence to the subjective. There was not only the sense of being comforted: there was also the actual deliverance from all real evil, expressed by the word "salvation." But this deliverance is seen, not in a mere escape from, or avoidance of, sufferings, but in a patient, steadfast endurance of them.

Which is effectual.--Better, which worketh. The word is the same as in "faith working by love" in Galatians 5:6.

Which we also suffer.--What these are has not yet been specifically stated. It is assumed that the sufferings of all Christians have much in common. All have to suffer persecution from without (Acts 14:22). All have anxieties, sorrows, disappointments, which bring a keener pain than the ills that threaten the spoiling of goods or even life itself.

Verse 6. - And; rather, but. The verse expresses the additional thought that the comfort (i.e. encouragement and strengthening) of the apostle, as well as his affliction, was not only designed for his own spiritual training, but was the source of direct blessing to his converts, because it enabled him, both by example (Philippians 1:14) and by the lessons of experience, to strengthen others in affliction, and so to further their salvation by teaching them how to endure (Romans 5:34). The affliction brings encouragement, and so works endurance in us, and, by our example and teaching, in you.

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.And whether we be afflicted it is for your consolation,.... The apostle repeats and explains the end of both his comforts and his troubles, and shows, by a dilemma, a strong way of arguing, that the afflictions and consolations, the adversity and prosperity of him, and the other ministers of the Gospel, were for the good of the saints: and it is as if he should say, when you see us continue to preach the Gospel with so much boldness and cheerfulness, amidst so many reproaches, afflictions, and persecutions, you must be the more established in the faith, and confirmed in the truth of the Gospel; and this cannot fail of ministering much peace, satisfaction, and comfort to your minds. This animates you to hold fast the rejoicing of your hope, and the profession of your faith firm unto the end; and with the greater cheerfulness and pleasure meet with, and endure afflictions yourselves for the sake of Christ, and his Gospel: nay, he says, that the afflictions of Christ's ministers were not only for their consolation, but also for their

salvation, which is effectual, or is effectually wrought

in, or by

the enduring, patient bearing,

of the same sufferings which we also suffer. Not that the afflictions of the saints, or of others, and their patient enduring of them, are the cause of their salvation; for Christ is only the efficient cause, he is the sole author of spiritual and eternal salvation; but these are means the Spirit of God makes use of, as he does of the word and ordinances, to bring the saints to a satisfaction as to their interest in it, and are the ordinary way in which they are brought to the possession of it.

Or whether we be comforted it is for your consolation and salvation: for whatsoever comfort God is pleased to communicate to us, it is not kept in our breasts, and for our own use, but we immediately and readily impart it to you, that you may share with us the advantage of it, and be comforted together with us; that your faith in the doctrine of salvation may be established, your hope of it increased, and that you may be more comfortably assured you are in the way to it, and shall enjoy it.