This is the introduction to this epistle, in which we have,

I.The inscription; and therein, 1. The person from whom it was sent, namely, Paul, who calls himself an apostle of Jesus Christ by the will of God. The apostleship itself was ordained by Jesus Christ, according to the will of God; and Paul was called to it by Jesus Christ, according to the will of God. He joins Timotheus with himself in writing this epistle; not because he needed his assistance, but that out of the mouth of two witnesses the word might be established; and this dignifying Timothy with the title of brother (either in the common faith, or in the work of the ministry) shows the humility of this great apostle, and his desire to recommend Timothy (though he was then a young man) to the esteem of the Corinthians, and give him a reputation among the churches. 2. The persons to whom this epistle was sent, namely, the church of God at Corinth: and not only to them, but also to all the saints in all Achaia, that is, to all the Christians who lived in the region round about. Note, In Christ Jesus no distinction is made between the inhabitants of city and country; all Achaia stands upon a level in his account.

II.The salutation or apostolical benediction, which is the same as in his former epistle; and therein the apostle desires the two great and comprehensive blessings, grace and peace, for those Corinthians. These two benefits are fitly joined together, because there is no good and lasting peace without true grace; and both of them come from God our Father, and from the Lord Jesus Christ, who is the procurer and dispenser of those benefits to fallen man, and is prayed to as God.

Grace be to you and peace - See Rom 1:7.

Grace be to you,.... This salutation is the same with that in the former epistle, and is common to all his epistles; See Gill on Rom 1:7.

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2 Corinthians 1:3

co2 1:3

co2 1:3

co2 1:3Blessed be God,.... This is an ascription of praise and glory to God, for he can only be blessed of men, by their praising and glorifying him, or by ascribing honour and blessing to him: and in this form of blessing him he is described, first by his relation to Christ,

even the Father of our Lord Jesus Christ: whose Son Christ is, not by creation, as angels and men, nor by adoption, as saints, but in such a way of filiation, as no creatures are, or possibly can be: he is his only begotten Son, his own proper Son, his natural and eternal Son, is of the same nature with him, and equal to him in perfections, power, and glory. This is rightly prefaced by the apostle to the other following characters, since there is no mercy nor comfort administered to the sons of men but through the Lord Jesus Christ, the Son of God, and Saviour of sinners. And next he is described by his attribute of mercy, and the effects of it, or by his merciful disposition to his creatures,

the Father of mercies. The Jews frequently address God in their prayers (a) under the title or character of, , "Father of mercies". The plural number is used, partly to show that God is exceeding merciful; he delights in showing mercy to poor miserable creatures, and is rich and plenteous in the exercise of it: nothing is more common in the Talmudic writings, than to call him "the merciful", and this is partly to express the multitude of his tender mercies, of which he is the "Father", author, and giver, both in a temporal, and spiritual sense; for there are not only innumerable providential mercies which the people of God share in, and partake of, but also a multitude of spiritual mercies. Such as redemption by Christ, pardon of sin through his blood, regeneration by his Spirit, supplies of grace out of his fulness, and the word and ordinances; all which are owing to the mercy of God, which they have abundant reason to be thankful to him, and bless him for, being altogether unworthy and undeserving of them. God is also described by his work of comforting the saints,

and the God of all comfort; most rightly is this character given him, for there is no solid comfort but what comes from him; there is none to be had in, and from the creatures; and whatever is had through them it is from him: and all spiritual comfort is of him; whatever consolation the saints enjoy they have it from God, the Father of Christ, and who is their covenant God and Father in Christ; and the consolation they have from him through Christ in a covenant way is not small, and for which they have great reason to bless the Lord, as the apostle here does; for it is from him that Christ, the consolation of Israel, and the Spirit, the Comforter, come, and whatever is enjoyed by the Gospel.

(a) Seder Tephillot, fol. 55. 8. Ed. Basil. fol. 77. 1. & passim, Ed. Amstelod. Sapher Shaare Zion, fol. 54. 1. Vid. Kabbala Denudata, par. 1. p. 7.