2 Corinthians 1:21

Contextual Overview

¹⁵Because I was confident of this, I planned to visit you first so that you might benefit twice. ¹⁵ Because I was confident of this, I wanted to visit you first so that you might benefit twice. ¹⁵I was sure y'all would understand. That's why I planned on stopping by to bless y'all twice. ¹⁵ In this confidence I intended at first to come to you, so that you might twice receive a blessing; ¹⁵And in this confidence I intended at first to come to you, so that you might receive grace twice; ¹⁵ And being certain of this, it was my purpose to come to you before, so that you might have a second grace; ¹⁵ And with this confidence I purposed to come to you previously, that ye might have a second favour; ¹⁵ I planned with this confidence to come to you first, so you could have a double benefit, ¹⁵ In this confidence, I was determined to come first to you, that you might have a second benefit; ¹⁵ And in this confidence I was minded to come to you before, that ye might have had a second benefit, And to pass by you into Macedonia,

Bible Verse Review
  from Treasury of Scripure Knowledge

stablisheth: 2 Corinthians 5:5, Psalms 37:23, Psalms 37:24, Psalms 87:5, Psalms 89:4, Isaiah 9:7, Isaiah 49:8, Isaiah 62:7, Romans 16:25, Colossians 2:7, 1 Thessalonians 3:13, 2 Thessalonians 2:8, 2 Thessalonians 2:17, 2 Thessalonians 3:3, 1 Peter 5:10

anointed: Psalms 45:7, Isaiah 59:21, Isaiah 61:1, John 3:34, Acts 10:38, Romans 8:9, 1 John 2:20, 1 John 2:27, Revelation 1:6, Revelation 3:18

Reciprocal: Exodus 28:41 - anoint them Exodus 30:26 - General Exodus 37:29 - he made Leviticus 7:35 - portion Leviticus 10:7 - the anointing Leviticus 14:18 - the remnant 1 Kings 1:34 - Zadok 2 Kings 11:12 - anointed him Psalms 23:5 - thou anointest Psalms 92:10 - I shall Song of Solomon 4:10 - the smell Ezekiel 16:9 - anointed Romans 1:11 - to the 1 Corinthians 1:8 - confirm Hebrews 13:9 - it is

Cross-References

Genesis 1:18
to govern the day and the night, and to separate light from darkness. And God saw that it was good.

Genesis 1:18
to govern the day and the night, and to separate light from darkness. And God saw that it was good.

Genesis 1:18
and to rule the day and the night, and to separate the light from the darkness; and God saw that it was good.

Genesis 1:18
and to govern the day and the night, and to separate the light from the darkness; and God saw that it was good.

Genesis 1:18
And to rule the day and nyght, and to make difference betweene the lyght and the darknesse: and God saw that it was good.

Genesis 1:18
He put them in the sky to rule over the day and over the night. They separated the light from the darkness. And God saw that this was good.

Genesis 1:18
to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good.

Genesis 1:18
and that tho schulden be bifore to the dai and nyyt, and schulden departe liyt and derknesse. And God seiy that it was good.

Genesis 1:18
And to rule ouer the day, and ouer the night, and to diuide the light from the darkenesse: and God saw that it was good.

Genesis 1:18
And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

Gill's Notes on the Bible

Now he which stablisheth us with you,.... Two things are in this verse ascribed to God. First, the establishing of the saints in Christ; in which may be observed, that the people of God are in a firm, settled, established state and condition; they are encircled in the arms of everlasting love; they are secure of the favour of God; they are engraven on his hands, and set as a seal on his heart, from whence they can never be removed; they are taken into his family by adopting grace; and will never be turned out; they are in a state of justification, and shall never enter into condemnation; they are regenerated and sanctified by the Spirit of God, and shall never finally and totally fall from that grace they have received. This their establishment is "in" Christ, and in no other. They had no stability in Adam, nor have they any in themselves; their standing is alone in him; the unchangeable love and favour of God, which is their grand security, is in Christ; the covenant of grace, in which is all their salvation, is made and stands fast with him; their persons, with all their grace and glory, are put into his hands, and made his care and charge, and there they are safe. They are espoused unto him, made one with him, incorporated into him, and are built upon him the rock of ages, where they are so established, that hell and earth cannot shake them, so as to remove and unsettle them from this foundation: one and all of them, and all together, are established in him,

us with you; all the elect of God are alike, and together in Christ, and have the same place and standing in his love, power, and care; they make up one body, of which Christ is the head, and not one of them shall be lost, whether they be Jews or Gentiles, ministers or private believers; for so this phrase may be interpreted, "us" Jews "with you" Gentiles, or "us" ministers "with you" believers. This work of establishing the saints in Christ is wholly the Lord's act; he

is God that does it; which does not contradict the word and ordinances being means of establishment; nor does it hinder or discourage persons making use of means for their stability; for the apostle here is not speaking so much of the stability of hearts, frames, and exercise of grace, as of state; though a firm, steady, and stable assurance of interest in Christ, is what God gives by his Spirit. The apostle's view seems to be this, that whatever steadfastness and stability the saints have, whether ministers or people, they ought to ascribe it entirely to God, Father, Son, and Spirit. "Secondly", the anointing of them:

he hath anointed us; which is to be understood either of the unction of ministers, with the gifts of the Spirit for ministerial service; or rather of the anointing of private Christians with the grace of the Spirit, compared to oil or ointment, in allusion to the anointing oil under the law, by which the tabernacle, and its vessels, Aaron, and his sons, were anointed, who were typical of the saints and priests of God under the Gospel; or to the lamp oil in the candlestick, which was pure, and for light; or to oil in common, for its sweet smell, refreshing nature, and for its usefulness for ornament and healing. This also is the Lord's work, and not man's; this unction comes from the God of all grace, through Christ, by the Spirit.

Barnes' Notes on the Bible

Now he which stablisheth us - He who makes us firm (ὁ βέβαιῶν ἡμᾶς ho bebaiōn hēmas); that is, he who has confirmed us in the hopes of the gospel, and who gives us grace to be faithful, and firm in our promises. The object of this is to trace all to God, and to prevent the appearance of self-confidence, or of boasting. Paul had dwelt at length on his own fidelity and veracity. He had taken pains to prove that he was not inconstant and fickle-minded. Here he says, that this was not to be traced to himself, or to any native goodness, but was all to be traced to God. It was God who had given them all confident hope in Christ; and it was God who had given him grace to adhere to His promises, and to maintain a character for veracity. The first “us,” in this verse refers probably to Paul himself; the second includes also the Corinthians, as being also anointed and sealed.

And hath anointed us - Us who are Christians. It was customary to anoint kings, prophets, and priests on their entering on their office as a part of the ceremony of inauguration. The word “anoint” is applied to a priest, Exodus 28:41; Exodus 40:15; to a prophet, 1 Kings 19:16; Isaiah 61:1; to a king, 1Sa 10:1; 1 Samuel 15:1; 2Sa 2:4; 1 Kings 1:34. It is applied often to the Messiah as being set apart, or consecrated to his office as prophet, priest, and king - that is, as appointed by God to the highest office ever held in the world. It is applied also to Christians as being consecrated, or set apart to the service of God by the Holy Spirit - a use of the word which is derived from the sense of consecrating, or setting apart to the service of God. Thus, in 1 John 2:20, it is said, “But ye have an unction from the Holy One and know all things.” So in 1 John 2:27, “But the anointing which ye have received abideth in you,” etc. The anointing which was used in the consecration of prophets, priests, and kings, seems to have been designed to be emblematic of the influences of the Holy Spirit, who is often represented as poured upon those who are under his influence Proverbs 1:23; Isaiah 43:4; Joel 2:28-29; Zechariah 12:10; Acts 10:45, in the same way as water or oil is poured out. And as Christians are everywhere represented as being under the influence of the Holy Spirit, as being those on whom the Holy Spirit is poured, they are represented as “anointed.” They are in this manner solemnly set apart, and consecrated to the service of God.

Is God - God has done it. All is to be traced to him. It is not by any native goodness which we have, or any inclination which we have by nature to his service. This is one of the instances which abound so much in the writings of Paul, where he delights to trace all good influences to God.

Clarke's Notes on the Bible

Verse 21. Now he which stablisheth us with you — It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind.