| Barnes' Notes on the Bible Not for that we have dominion ... - The sense of this passage I take to be this: "The course which we have pursued has been chosen not because we wish to lord it over your faith, to control your belief, but because we desired to promote your happiness. Had the former been our object, had we wished to set up a lordship or dominion over you, we should have come to you with our apostolical authority, and in the severity of apostolic discipline. We had power to command obedience, and to control your faith. But we chose not to do it. Our object was to promote your highest happiness. We, therefore, chose the mildest and gentlest manner possible; we did not exercise authority in discipline, we sent an affectionate and tender letter." While the apostles had the right to prescribe the articles of belief, and to propound the doctrines of God, yet they would not do even that in such a manner as to seem to "lord it over God's heritage" (οὐκ κυριευομεν ouk kurieuomen); they did not set up absolute authority, or prescribe the things to be believed in a lordly and imperative manner; nor would they make use of the severity of power to enforce what they taught. They appealed to reason; they employed persuasion; they made use of light and love to accomplish their desires. Are helpers of your joy - This is our main object, to promote your joy. This object we have pursued in our plans, and in order to secure this. we forbore to come to you, when, if we did come at that time, we should have given occasion perhaps to the charge that we sought to lord it over your faith. For by faith ye stand - see the note, 1 Corinthians 15:1. This seems to be a kind of proverbial expression, stating a general truth, that it was by faith that Christians were to be established or confirmed. The connection here requires us to understand this as a reason why he would not attempt to lord it over their faith; or to exercise dominion over them. That reason was, that thus far they had stood firm, in the main, in the faith 1 Corinthians 15:1; they had adhered to the truths of the gospel, and in a special manner now, in yielding obedience to the commands and entreaties of Paul in the First Epistle, they had showed that they were in the faith, and firm in faith. It was not necessary or proper, therefore, for him to attempt to exercise lordship over their belief, but all that was needful was to help forward their joy, for they were firm in the faith. We may observe: (1) That it is a part of the duty of ministers to help forward the joy of Christians. (2) this should be the object even in administering discipline and reproof. (3) if even Paul would not attempt to lord it over the faith of Christians, to establish a domination over their belief, how absurd and wicked is it for uninspired ministers now, for individual ministers, for conferences, conventions, presbyteries, synods, councils, or for the pope, to attempt to establish a spiritual dominion in controlling the faith of people. The great evils in the church have arisen from their attempting to do what Paul would not do; from attempting to establish a dominion which Paul never sought, and which Paul would have abhorred. Faith must be free, and religion must be free, or they cannot exist at all. Remarks In view of this chapter we may remark: 1. God is the only true and real Source of comfort in times of trial, 2 Corinthians 1:3. It is from Him that all real consolation must come, and he only can meet and sustain the soul when it is borne down with calamity. All persons are subjected to trial, and at some periods of their lives, to severe trial. Sickness is a trial; the death of a friend is a trial; the loss of property or health, disappointment, and reproach, and slander, and poverty, and want, are trials to which we are all more or less exposed. In these trials, it is natural to look to some source of consolation; some way in which they may be borne. Some seek consolation in philosophy, and endeavor to blunt their feelings and destroy their sensibilities, as the ancient stoics did. But "to destroy sensibility is not to produce comfort" - Dr. Mason. Some plunge deep into pleasures, and endeavor to drown their sorrows in the intoxicating draught; but this is not to produce comfort to the soul, even were it possible in such pleasures to forget their sorrows. Such were the ancient Epicureans. Some seek consolation in their surviving friends, and look to them to comfort and sustain the sinking heart. But the arm of an earthly friend is feeble, when God lays His hand upon us. It is only the hand that smites that can heal; only the God that sends the affliction, that can bind up the broken spirit. He is the "Father of mercies," and He is "the God of all consolation;" and in affliction there is no true comfort except in Him. 2. This consolation in God is derived from many sources: (a) He is the "Father of mercies," and we may be assured, therefore, that He does nothing inconsistent with mercy. (b) We may be assured that He is right - always right, and that He does nothing but right. We may not be able to see the reason of His actions, but we may have the assurance that it is all right, and will yet be seen to be right. (c) There is comfort in the fact, that our afflictions are ordered by an intelligent Being, by One who is all-wise, and all-knowing. They are not the result of blind chance; but they are ordered by One who is wise to know what ought to be done; and who is so fair that he will do nothing wrong. There could be no consolation in the feeling that mere chance directed our trials; nor can there be consolation except in the feeling that a being of intelligence and goodness directs and orders all. The true comfort, therefore, is to be found in religion, not in atheism and philosophy. continued...
Clarke's Commentary on the BibleNot for that we have dominion over your faith - I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others - persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendor of truth pierced, dissipated, and annihilated them for ever! British Protestants have learned, and Europe is learning that the Sacred Writings, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it. For by faith ye stand - You believe not in us, but in God. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith. The subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle's oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See Romans 1:9; Romans 9:1, and the note on Romans 9:1 (note). On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say." Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654. A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind. But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm." Burn, vol. iii., page 656. It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.
Gill's Exposition of the Entire BibleNot for that we have dominion,.... Since he had spoke of "sparing" of them, lest it should be thought that he and his fellow ministers assumed to themselves any tyrannical power over the churches, or lorded it over God's heritage, these words are subjoined: in which there is something denied of the ministers of the Gospel, as that they have not dominion over your faith: by which may be meant both the grace and doctrine of faith: they cannot give or produce in the heart the grace of faith; that is the gift of God; of which Christ is not only the object, but the author; it is of the operation of the Spirit, and the effect of almighty power; it flows entirely from the free grace of God; all that ministers can do is to propose the object of faith, and, by arguments taken from the word of God, encourage souls to believe in the object proposed, and so are, through a divine blessing on their ministrations, instruments by which some believe; but they themselves cannot command faith in any; nor can they increase or add unto it where it is; this also is the Lord's work: nor have they any dominion over the doctrine of faith; they are to deliver nothing to the people but what is contained in the Scriptures, and the people are obliged to believe no more than what they find there; no alteration is to be made in the rule and doctrine of faith; ministers have no power to make and impose new articles of faith, though they may require and insist upon an assent to those truths which they deliver, according to the word of God. Likewise, something is asserted of them, but are helpers of your joy. "Joy" is a grace wrought in the soul by the Spirit of God, of which Christ is the object; it goes along with faith, and as that improves, so does this; it is often interrupted by the corruptions of the heart, the temptations of Satan, and divine desertions, and so is in this life imperfect; though it may be increased, as it sometimes is, and that by the ministration of the Gospel; for as the ministers of it are the means and instruments of that joy which is first felt in conversion, so likewise of increasing it by their comfortable doctrines and instructions; for their ministry is, and is often blessed, for the furtherance and joy of faith. A reason of which is given, for by faith ye stand; and so are not subject to men, nor to any tyrannical government of ours; nor have we anything to charge you with concerning your faith: which may design the grace of faith, and express its use in the perseverance of the saints, who stand not upon their faith, but "by it"; and by it, not as a cause but as a means of their perseverance; by which they rely on the power and faithfulness of God, lean upon Christ, and walk on in him, live upon him, continually receive from him, and in his strength stand against the temptations of Satan, and snares of the world: and it may also denote the strength and continuance of faith; a man may be said to stand by it, when he strongly believes his interest in God, in his love, and the covenant of his grace, his interest in Christ, and salvation by him; is satisfied about the truth of grace on his soul, makes no demur upon the promises, nor hesitates about the doctrines of grace, or his future happiness, but rejoices in hope of the glory of God; as also, when he continues in the exercise of faith, notwithstanding the corruptions of his nature, the temptations of Satan, the hidings of God's face, and the many afflictions and trials he meets with in the world. Moreover, this passage may be applied to the doctrine of faith, in and by which the saints may be said to stand, in opposition to any wavering or hesitation about it, to a cowardly spirit in giving way in the least to the adversaries of it, or to a departing from it; which by no means should be done, though a greater number is on the other side, and they be the rich and learned; though the doctrines of it are disagreeable to the carnal reason of man, are loaded with reproach, and followed with the rage, malice, and persecutions of men: or these words may relate to a profession of faith: care should be used in taking up a profession of faith; where the true grace of God is, it ought to be done; when it is made, it ought to be stood in, and abode by; and it is the honour of saints to stand in it, and to it, and hold it fast.
Geneva Study Bible{15} Not for that we have dominion over your faith, but are helpers of your {a} joy: for by faith ye stand. (15) He removes all suspicion of arrogance, declaring that he speaks not as a lord to them, but as a servant, appointed by God to comfort them. (a) He sets the joy and peace of conscience, which God is author of, as opposed to tyrannous fear, and in addition shows the result of the Gospel.
People's New Testament 1:24 Not for that we have dominion over your faith. Not that he would exercise a lordship. How different this is from the arrogant style of a Catholic bishop! But are helpers of your joy. Paul wishes rather to be a helper. For by faith ye stand. Faith in Christ. He hath dominion. Every disciple is accountable to him. Not even an apostle can come between.
Wesley's Notes 1:24 Not that we have dominion over your faith - This is the prerogative of God alone. But are helpers of your joy - And faith from which it springs. For by faith ye have stood - To this day. We see the light in which ministers should always consider themselves, and in which they are to be considered by others. Not as having dominion over the faith of their people, and having a right to dictate by their own authority what they shall believe, or what they shall do; but as helpers of their joy, by helping them forward in faith and holiness. In this view, how amiable does their office appear! and how friendly to the happiness of mankind! How far, then, are they from true benevolence, who would expose it to ridicule and contempt!
Jamieson-Fausset-Brown Bible Commentary24. Not for that-that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Ro 15:13; Php 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of 2Co 1:23. His desire is to cause them not sorrow (2Co 2:1, 2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Ro 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Ro 15:13). I want nothing more, not to lord it over your faith.
Matthew Henry's Concise Commentary1:15-24 The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.
Matthew Henry's Whole Bible CommentaryVerses 15-24 The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification, I. He avers the sincerity of his intention (v. 15-17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (v. 17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea (v. 16), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, v. 17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons. II. He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, v. 18, 19. For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, v. 18, Our word towards you was not yea and nay), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea (v. 19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, v. 20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For, 1. They are the promises of the God of truth (v. 20), of him that cannot lie, whose truth as well as mercy endureth for ever. 2. They are made in Christ Jesus (v. 20), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb. 7:22. 3. They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, v. 21, 22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God (v. 20) for the glory of his rich and sovereign grace, and never-failing truth and faithfulness. III. The apostle gives a good reason why he did not come to Corinth, as was expected, v. 23. It was that he might spare them. They ought therefore to own his kindness and tenderness. He knew there were things amiss among them, and such as deserved censure, but was desirous to show tenderness. He assures them that this is the true reason, after this very solemn manner: I call God for a record upon my soul-a way of speaking not justifiable where used in trivial matters; but this was very justifiable in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opposers. He adds, to prevent mistakes, that he did not pretend to have any dominion over their faith, v. 24. Christ only is the Lord of our faith; he is the author and finisher of our faith, Heb. 12:2. He reveals to us what we must believe. Paul, and Apollos, and the rest of the apostles, were but ministers by whom they believed (1 Co. 3:5), and so the helpers of their joy, even the joy of faith. For by faith we stand firmly, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must flow from faith. |
