2 CORINTHIANS 1
Enter subtitle here
In the salutation (2 Cor. 1:1-3) he speaks of the "God of all comfort," and arising out of this are the beautiful thoughts of the comfort that even trouble gives, when its purpose and value are spiritually discerned. Paul regards trouble (vs. 4-7) as first an opportunity to seek and enjoy more intensely the comfort of God, and secondly, as a practical opportunity to learn from it how best to comfort others who have trouble.
"Good" and "evil" circumstances are not always what they outwardly appear, and seemingly evil circumstances are often - in the deep wisdom of the Spirit - gateways to hidden and unsuspected joys.
Then (vs. 8-10) he speaks of the peril that he had recently experienced in Asia - such that he had despaired even of life. This may have been the uproar raised by Demetrius at Ephesus, which had occurred just before this, or it may be some other of the many perils which are not specifically recorded, for we know from his remarks in chapter 11 that he was in constant peril of his life.
Even from this he draws a lesson and a comfort, for it helped to teach him, he says, not to trust in himself, but to rest more confidently on God Who can easily raise the dead (as He did-at least in a figure - when Paul rose up from his stoning at Lystra).
In the rest of chapter 1 (vs. 15-24), Paul explains that his failure to visit them after he had said he would, was not due to changeableness but to spare them the unpleasantness and pain that would be entailed if he came while they were in the conditions described in the first epistle.Bro Growcott - Sorrowful Yet Rejoicing
19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.
All the promises of the Deity in Jesus are the Amen. This is the definition of the individual Amen contained in this passage from Paul.
Now, if only some promises were fulfilled in Jesus, such as those pertaining to the sufferings of the Anointed One; and some others, such as those relating to the good things promised to Judah, Israel, and Jerusalem, and the glory consequent thereon, are never fulfilled in and through him, then, instead of Jesus being "the Amen," he would be "the yea and the nay;" and if the promises concerning the sufferings and glory are not at all fulfilled in him, then he would be "the Nay." But some have been fulfilled in him, and all the rest of the promises will yet be accomplished in him, and therefore he is "the yea," and to Amhn, "the Amen," or the truth and faithfulness itself.
When, therefore, the glorified Jesus says to the Star-Angel Presbytery of the ecclesia of the Laodiceans, and through it to all that generation of ecclesias, and to us of these later times in fellowship with them through belief of the same things they received -- when He says, he is "the Amen," it is equivalent to saying, that all the promises not fulfilled in his first coming, will assuredly be accomplished when he comes again; and that this advent with glory is as certain as the existence of the Deity, which none but a fool would call in question.