2Cor 1:3, 1Pe 1:3 | Barnes | STEP | Verse 3. Blessed be God . This is the commencement, properly, of the epistle; and it is the language of a heart that is full of joy, and that bursts forth with gratitude in view of mercy. It may have been excited by the recollection that he had formerly written to them, and that during the interval which had elapsed between the time when the former epistle was written and when this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this epistle. It is remarked by Doddridge, that eleven out of the thirteen epistles of Paul begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favoured with remarkable consolations; and it was not unnatural that he should allow himself to give expression to his joy and praise in view of all the mercies which God had conferred on him. This entire passage is one that is exceedingly valuable, as showing that there may an elevated joy in the midst of deep affliction, and as showing what is the reason why God visits his servants with trials. The phrase "blessed be God" is equivalent to "praised be God," or is an expression of thanksgiving. It is the usual formula of praise, (compare ;) and shows his entire confidence in God, and his joy in him, and his gratitude for his mercies. It is one of innumerable instances which show that it is possible and proper to bless God in view of the trials with which he visits his people, and of the consolations which he causes to abound. The Father of our Lord Jesus Christ . God is mentioned here in the relation of the "Father o� the Lord Jesus," doubtless, because it was through the Lord Jesus, and him alone, that He had imparted the consolation which he had experienced, . Paul knew no other God than the "Father of the Lord Jesus;" he knew no other source of consolation than the gospel; he knew of no way in which God imparted comfort except through his Son. That is genuine Christian consolation which acknowledges the Lord Jesus as the medium by whom it is imparted; that is proper thanksgiving to God which is offered through the Redeemer; that only is the proper acknowledgment of God which recognizes him as the "Father of the Lord Jesus." The Father of mercies . This is a Hebrew mode of expression, where a noun performs the place of an adjective, and the phrase is synonymous nearly with "merciful Father." The expression has, however, somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews used the word father often to denote the author or source of anything; and the idea in phraseology like this is, that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it, or was the source and fountain of it--sustaining a relation to all true consolation analogous to that which a father sustains to his offspring. God has the paternity of all true joy. It is one of his peculiar and glorious attributes that he thus produces consolation and mercy. And the God of all comfort , The source of all consolation. Paul delighted, as all should do, to trace all his comforts to God; and Paul, as all Christians have, had sufficient reason to regard God as the source of true consolation. There is no other real source of happiness but God; and he is able abundantly, and willing, to impart consolation to his people. (d) "Blessed be God"

2 Corinthians 1:3

Verse 3. Blessed be God. This is the commencement, properly, of the epistle; and it is the language of a heart that is full of joy, and that bursts forth with gratitude in view of mercy. It may have been excited by the recollection that he had formerly written to them, and that during the interval which had elapsed between the time when the former epistle was written and when this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this epistle. It is remarked by Doddridge, that eleven out of the thirteen epistles of Paul begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favoured with remarkable consolations; and it was not unnatural that he should allow himself to give expression to his joy and praise in view of all the mercies which God had conferred on him. This entire passage is one that is exceedingly valuable, as showing that there may an elevated joy in the midst of deep affliction, and as showing what is the reason why God visits his servants with trials. The phrase "blessed be God" is equivalent to "praised be God," or is an expression of thanksgiving. It is the usual formula of praise, (compare Eph 1:3;) and shows his entire confidence in God, and his joy in him, and his gratitude for his mercies. It is one of innumerable instances which show that it is possible and proper to bless God in view of the trials with which he visits his people, and of the consolations which he causes to abound.

The Father of our Lord Jesus Christ. God is mentioned here in the relation of the "Father o� the Lord Jesus," doubtless, because it was through the Lord Jesus, and him alone, that He had imparted the consolation which he had experienced, 2Cor 1:5. Paul knew no other God than the "Father of the Lord Jesus;" he knew no other source of consolation than the gospel; he knew of no way in which God imparted comfort except through his Son. That is genuine Christian consolation which acknowledges the Lord Jesus as the medium by whom it is imparted; that is proper thanksgiving to God which is offered through the Redeemer; that only is the proper acknowledgment of God which recognizes him as the "Father of the Lord Jesus."

The Father of mercies. This is a Hebrew mode of expression, where a noun performs the place of an adjective, and the phrase is synonymous nearly with "merciful Father." The expression has, however, somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews used the word father often to denote the author or source of anything; and the idea in phraseology like this is, that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it, or was the source and fountain of it--sustaining a relation to all true consolation analogous to that which a father sustains to his offspring. God has the paternity of all true joy. It is one of his peculiar and glorious attributes that he thus produces consolation and mercy.

And the God of all comfort, The source of all consolation. Paul delighted, as all should do, to trace all his comforts to God; and Paul, as all Christians have, had sufficient reason to regard God as the source of true consolation. There is no other real source of happiness but God; and he is able abundantly, and willing, to impart consolation to his people.

(d) "Blessed be God" Eph 1:3, 1Pet 1:3

1 Peter 1:3

Verse 3. Blessed be the God and Father of our Lord Jesus Christ. 2Cor 1:3.

Which according to his abundant mercy. Marg., as in the Greek, much. The idea is, that there was great mercy shown them in the fact that they were renewed. They had no claim to the favour, and the favour was great. Men are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for him to withhold the favour. Eph 2:4.

Hath begotten us again. The meaning is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regeneration. The Saviour said, (Jn 3:3,) that "except a man be born again" or begotten again, ηεννηθηανωθεν, he cannot see the kingdom of God." Peter here affirms that that change had occurred in regard to himself and those whom he was addressing. The word used here as a compound (αναγενναω) does not elsewhere occur in the New Testament, though it corresponds entirely with the words used by the Saviour in Jn 3:3,5,7. Perhaps the phrase "begotten again" would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again.

Unto a lively hope. The word lively we now use commonly in the sense of active, animated, quick; the word here used, however, means living, in contradistinction from that which is dead. The hope which they had, had living power. It was not cold, inoperative, dead. It was not a mere form--or a mere speculation--or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, Rom 8:24. Comp. Eph 2:12.

By the resurrection of Jesus Christ from the dead. The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. 1Cor 15:1, seq. 2Ti 1:10; 1Thes 4:14. On this verse we may remark, that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of Divine favour in granting to any one a hope of eternal life. Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of mercy towards them, they would never have been saved. Assuredly, if there is anything for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and if he has had an eternal purpose to do this, our gratitude should be proportionably increased.

(g) "Blessed" 2Cor 1:3 (1) "abundant" "much" (h) "abundant mercy" Eph 2:4 (i) "again" Jn 3:3,5 (k) "resurrection" 1Cor 15:20