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10. Who hath delivered us from so great a death Here he applies to himself personally, what he had stated in a general way, and by way of proclaiming the grace of God, he declares that he had not been disappointed in his expectation, inasmuch as he had been delivered from death, and that too, in no common form. As to his manner of expression, the hyperbole, which he makes use of, is not unusual in the Scriptures, for it frequently occurs, both in the Prophets and in the Psalms, and it is made use of even in common conversation. What Paul acknowledges as to himself personally, let every one now take home as applicable to himself.

In whom we have an assured hope. He promises himself as to the future, also, that beneficence of God, which he had often experienced in the past. Nor is it without good reason; for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains. Nay more, in proportion to the number of favors that we receive from him, does he by so many pledges, or earnests, as it were, confirm his promises. ²⁴⁷²⁴⁷     Granville Penn reads the passage as follows: “Who hath delivered us from so great a death; and will deliver us: in whom we hope that he will deliver us.” — “The Vat. and Ephrem MSS.” he observes, “read ῥύσεται, not ῥύεται, as in the rec. text. The latter reading seems to have been substituted, because ῥύσεται, occurs again in the following sentence; but the Apostle repeats the word, that he may qualify it by ἠλπίκαμεν, (we hope.”) — Ed. Now, although Paul had no doubt that God would of his own accord be present with him, yet he exhorts the Corinthians to commend to God in their prayers his safety. For when he assumes it as certain, that he will be aided by them, this declaration has the force of an exhortation, and he means that they would not merely do it as a matter of duty, but also with advantage. ²⁴⁸²⁴⁸     “Mais aussi auec bonne issue, d’autant qu’ils seront exaucez;” — “But also with good success, inasmuch as they will be heard.”

“Your prayers, also,” he says, “will help me.” ²⁴⁹²⁴⁹     “L’aide, dit il, que vous me feriez par vos prieres, ne sera point sans fruit;” — “The aid, he says, that you will afford me by your prayers, will not be without advantage.” For God wills not that the duty of mutual intercession, which he enjoins upon us, should be without advantage. This ought to be a stimulus to us, on the one hand, to solicit the intercession of our brethren, when we are weighed down by any necessity, and, on the other, to render similar assistance in return, since we are informed, that it is not only a duty that is well pleasing to God, but also profitable to ourselves. Nor is it owing to distrust that the Apostle implores the friendly aid of his brethren, ²⁵⁰²⁵⁰     “You also helping together by prayer for us, (Συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τὣ δεήσει.) The particle καί is emphatical, You also — implying, that neither God’s promise, nor his power, would procure this mercy alone without their prayer. Besides the goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded. ̔υπουργούντων doth denote the service and ministry of those who are under us; and so it doth imply, that the Church doth owe as a debt unto their spiritual guides earnest prayer for them. [...] Then there is the preposition σύν added, which doth denote not only their effectual prayers, but their concord and agreement therein, and that in their public and solemn assemblies. Again, the word signifying — to work, and labor, doth denote what the nature of prayer is — that the soul labors therein, is fervent, full of agonies; which showeth that the customary formal prayers of most people are not worthy of the name: there is no labor, or fervency of the soul therein. — They labored by prayer. They did not labor by using friends to solicit the magistrate in Paul’s behalf, for there was no hope from them, but they made their addresses to God.” — Burgesse. — Ed. for, while he felt assured, that his safety would be the object of God’s care, ²⁵¹²⁵¹     “Que Dieu auroit soin de son salut et proufit;” — “That God would take care of his safety and advantage.” though he were destitute of all human help, yet he knew that it was well pleasing to God, that he should be aided by the prayers of the saints. He had respect, also, to the promises that were given, that assistance of this kind would not be in vain. Hence, in order that he might not overlook any assistance that was appointed to him by God, he desired that the brethren should pray for his preservation.

The sum is this — that we follow the word of God, that is, that we obey his commandments and cleave to his promises. This is not the part of those who have recourse to the assistance of the dead; ²⁵²²⁵²     “Qui out leurs recours aux prieres des saincts trespassez;” — “Who have recourse to the prayers of departed saints.” for not contented with the sources of help appointed by God, they call in to their aid a new one, that has no countenance from any declaration of Scripture. For whatever we find mentioned there as to mutual intercession, has no reference to the dead, but is expressly restricted to the living. Hence Papists act childishly in perverting those passages, so as to give some colour to their superstition. ²⁵³²⁵³     “Pour desguiser et farder leur superstition;” — “To disguise and color over their superstition.”

11. That the gift bestowed upon us through means of many persons. As there is some difficulty in Paul’s words, interpreters differ as to the meaning. I shall not spend time in setting aside the interpretations of others, nor indeed is there any need for this, provided only we are satisfied as to the true and proper meaning. He had said, that the prayers of the Corinthians would be an assistance to him. He now adds a second advantage that would accrue from it — a higher manifestation of God’s glory. “For whatever God will confer upon me,” says he, “being as it were obtained through means of many persons, will, also, by many be celebrated with praises:” or in this way — “Many will give thanks to God in my behalf, because, in affording help to me, he has favorably regarded the prayers, not merely of one but of many.” In the first place, while it is our duty to allow no favor from God to pass without rendering praise, it becomes us, nevertheless, more especially when our prayers have been favorably regarded by him, to acknowledge his mercy with thanksgiving, as he commands us to do in Psalm 50:15. Nor ought this to be merely where our own personal interest is concerned, but also where the welfare of the Church in general, or that of any one of our brethren is involved. Hence when we mutually pray one for another, and obtain our desire, the glory of God is so much the more set forth, inasmuch as we all acknowledge, with thanksgiving, God’s benefits — both those that are conferred publicly upon the whole Church, and also those that are bestowed privately upon individuals.

In this interpretation there is nothing forced; for as to the circumstance that in the Greek the article being introduced between the two clauses by many persons, and the gift conferred upon me appears to disjoin them, ²⁵⁴²⁵⁴     “Car à suyure l’ordre du texte Grec il y auroit ainsi mot à mot, Afin que de plusieurs personnes, à nous le don conferé, par plusieurs soit recognu en action de graces pour nous;” — “For, following the order of the Greek text, it would be literally thus: In order that from many persons the gift conferred upon us, may by many be acknowledged with thanksgiving on our account.” that has no force, as it is frequently found introduced between clauses that are connected with each other. Here, however, it is with propriety introduced in place of an adversative particle; ²⁵⁵²⁵⁵     “En lieu de quelque article aduersative qu’on appelle, comme Toutesfois ou Neantmoins;” — “In place of some adversative particle, as it is called, as for example, Notwithstanding or Nevertheless.” for although it had come forth from many persons, it was nevertheless peculiar to Paul. To take the phrase διὰ πολλῶν (by means of many) in the neuter gender, ²⁵⁶²⁵⁶     “De rapporter ce mot Par plusieurs, aux choses;” — “To take this phrase, By means of many, as referring to things.” as some do, is at variance with the connection of the passage.

It may, however, be asked, why he says From many persons, rather than From many men, and what is the meaning of the term person here? I answer, it is as though he had said — With respect to many. For the favor was conferred upon Paul in such a way, that it might be given to many. Hence, as God had respect to many, he says on that account, that many persons were the cause of it. Some Greek manuscripts have ὑπὲρ ὑμῶν — on your account; and although this appears to be at variance with Paul’s design, and the connection of the words, it may, nevertheless, be explained with propriety in this manner: “When God shall have heard you in behalf of my welfare, and that too for your own welfare, thanks will be given by many on your account.”