You helping withal in prayer for us: that for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf.

“"And we have set our hope that He will also still deliver us; ye also helping together on our behalf by your supplication, that for the gift bestowed upon us by the means of many, thanks may be given by many persons on our behalf." Since the words, "that we should not trust in ourselves," might seem to be a common charge and an accusation that pointed to some amongst them; he softeneth again what he said, by calling their prayers a great protection and at the same time showing that [this] our life must be throughout a scene of conflict. For in those words, "And we have set our hope that He will also still deliver us," he predicts a future sleet of many trials: but still no where aught of being forsaken, but of succor again and support. But what is this: "That for the gift bestowed upon us by means of many, thanks may be given by many on our behalf?" He delivered us from those deaths," saith he, "ye also helping together by prayer;" that is, praying all of you for us. For "the gift bestowed upon us," that is, our being saved, He was pleased to grant to you all, in order that many persons might give Him thanks, because that many also received the boon. And this he said, at once to stir them up to prayer for others, and to accustom them always to give thanks to God for whatever befalleth others, showing that He too willeth this exceedingly. For they that are careful to do both these for others, will much more for themselves show an example of both. And besides this, he both teacheth them humility and leadeth on to more fervent love. For if he who was so high above them owneth himself to have been saved by their prayers: and that to their prayers himself had been granted as a boon of God, think what their modesty and disposition ought to have been.”

“After the Apostle has shown that God consoles his servants in tribulations — namely, the ministers of the faith and the preachers — here he consequently shows that their consolation redounds to the good of others. And concerning this he does two things. First he shows how their consolation is for the benefit and salvation of others; second he sets forth the order of this consolation and salvation, at the place *which worketh patience*, etc. Concerning the first, it should be noted that the Apostle says he has received three things: tribulation, when he says *in all our tribulation*; consolation, when he says *who comforteth us*; exhortation, when he adds *that we also may be able*, etc. Taking these three, then, passively, we say that the apostles are consoled, are afflicted, and are exhorted. Hence the Apostle also shows that three things redound to the consolation of others, and this in a certain order. And first, their tribulation, when he says, *whether*, he says, *we be in tribulation*, etc. As if he were to say: truly, whatever we receive is for your good, because whether we are in tribulation, it is *for your exhortation and salvation*, namely because by our example God admonishes you to the endurance of sufferings, whence eternal salvation comes to you. Hence in 1 Maccabees 6:34 it is read that they showed the elephants the blood of grapes and of mulberries, that they might provoke them to battle. This happens when the sufferings of the saints are set before the lukewarm and the slothful as an example. Second, he shows that their consolation redounds to the benefit of others, when he says *or whether we be comforted*. As if he were to say: our very consolation, by which we are consoled by hope of the reward, is for your consolation, inasmuch as, by our example, you also, having the same hope of the reward, rejoice. Third, he shows that their being exhorted is for the good of others, saying *or whether we be exhorted*, through interior inspiration or through scourges, that is, *for your exhortation*, namely that you may be encouraged to greater things, and may hope for salvation. Hence it is said in 2 Maccabees, the last chapter, that *being exhorted by the words of Judas*, etc. *And you helping withal*, etc. Now he sets forth the order of this consolation and salvation, when he adds *which worketh patience*, etc. And concerning this he does two things. First he shows the patience had in adversities; second he manifests the fruit which comes from patience, at the place *that hope may be steadfast*, etc. He says therefore: I say that these things redound to your salvation, which salvation is yours in this: inasmuch as by our example you are strong for the endurance of sufferings, and so that you patiently endure the sufferings which we also suffer. Luke 21:19: *in your patience you shall possess your souls*. James 5:10: *take, my brethren, for an example*, etc. From this patience indeed a fruit comes to you, because from this our hope is firm on your behalf, that you may be made heirs of eternal life. Romans 5:3f: *tribulation worketh patience, and patience, hope*. Gregory: the more grievous things a man has endured for his name, so much the more solid does hope in God arise. For from the sufferings which the saints of God endure for Christ, hope of eternal life arises for them. And the cause of this hope is that *we are knowing* that as you are partakers of our sufferings, you shall be partakers also of the consolation, that is, of eternal life. 2 Timothy 2:11: *a faithful saying: for if we be dead with him, we shall live also with him*, etc. 1 Peter 4:13: *communicating in the sufferings of Christ, rejoice*, etc. Next, when he says *for we do not wish you*, he wins their good will, by recounting certain things in particular. And concerning this he does three things. For first he describes the persecution which he suffered in Asia; second, the special consolation bestowed upon him, at the place *who out of so great*, etc.; third he adds the cause of the consolation, at the place *for glory*, etc. He says therefore the first: not only is it good for you to know the things which have been said about tribulations in general, but we do not wish you to be ignorant, because to know is useful for you, inasmuch as by our example you are more patient. *We do not wish*, I say, *you to be ignorant concerning our tribulation*, etc. Lamentations 3:19: *remember my poverty*, etc. This is that persecution concerning which it is read in Acts 19:23ff, which was brought upon the Apostle by a certain silversmith of Asia stirring up the people against him — a persecution which the Apostle indeed magnifies from three things. From the place, because it was in Asia — and this is what he says: *which*, namely the tribulation, *was made in Asia*, that is, at Ephesus, which is in Asia, where he ought rather to have been honored and consoled. From the bitterness, because it was beyond the wont of human sufferings, and therefore he says *because we are above measure*, etc. Also beyond power, and therefore he says *above strength*. But against this, 1 Corinthians 10:13: *God is faithful, who will not suffer you to be tempted above*, etc. I answer. It must be said that to suffer above strength can be understood in two ways. Either above natural strength, and he speaks of this here — above which God sometimes permits the saints to be tempted; or above the strength of grace, and of this that text of 1 Corinthians 10:13 is understood — *God is faithful*, etc. — above which God does not permit anyone to be tempted. And that the Apostle here speaks of natural strength, he shows next when he says *so that it wearied us to live*. For it is clear that among other things, to live is desired more. When therefore there is so great a persecution that even life itself is rendered wearisome, it is manifest that it is above the strength of nature. And this is what he says, *so that*, etc.; as if he were to say: the persecution was so grievous that life was wearisome to us. Job 10:1: *my soul is weary of my life*. Against this, James 1:2: *count it all joy, my brethren*, etc. I answer. It must be said that tribulation can be considered in two ways. Either in itself, and so it is wearisome; or in comparison to its end, and so it is pleasant, inasmuch as it is endured for the sake of God and the hope of eternal life. And not only was life wearisome to us, but we were certain of death. Hence he says *but we ourselves had in ourselves the answer of death*, that is, the certainty of death; as if he were to say: my own opinion dictated to me this, that I ought to die. Or otherwise, *the answer of death*, that is, reason itself would say and choose to die on account of the weariness of life. He also magnifies the tribulation from its cause, hence he says *that we should not be in ourselves*, etc., namely that human pride might be repressed. Jeremiah 16:19: *O Lord, my strength and my might*, etc. But in all things let us trust in God. Jeremiah 17:7: *blessed is he who trusts in the Lord*, etc. And therefore he says *but in God who raiseth*, etc. 1 Kings 2:6: *the Lord killeth and maketh alive*. But because the Lord does not forsake those who hope in him, therefore the Apostle adds the consolation made to him by the Lord, saying *who out of so great dangers*, etc. And concerning this he does three things. First he describes the present consolation against past evils; second, the future consolation; third, the cause of hope. He says therefore: we have been consoled by God, who delivered us in the past from so great dangers, and delivers us in the present, because he does not cease to free us — Isaiah 43:2: *when thou shalt pass through the waters*, etc. — in whom we hope, because he will deliver; and he added in the future, Ecclesiasticus 2:9: *you who fear the Lord, hope in him*. Now your prayers furnish us the cause of this hope. Hence he says *you helping withal in prayer*, which you make for us. Proverbs 18:19: *a brother that is helped by his brother*, etc. Romans 15:30: *I beseech you, brethren, through our Lord Jesus Christ, and by the charity of the Holy Spirit, that you help me in your prayers*, etc. These prayers indeed are necessary, because God confers many good things on one at the prayers of many. The reason for this is that for the good things which he confers, God wishes thanks to be shown to him, and that many should thereby be bound to acts of thanksgiving; and this happens when, from the fact that he gives to one at the prayers of many, he obligates to himself all at whose prayers he confers some good, so that thus not only he to whom it is given, but also those very ones who ask, may render thanks to God. And this is what he says: *that from the persons of many*. And he says *from many faces* — whether as to age, or as to condition, or as to the diversity of nations or of customs. *Of that gift which is in us*, that is, for that gift, namely of faith, which is in us, thanks may be given to God for us by many. Ephesians 5:20: *giving thanks to God and the Father*. Or otherwise: *that from the persons of many faces*, that is, of the persons of conditions. I say, of that gift which is in us, that is, who have the same gift, namely of faith or of charity — that is, from many persons of those who are in the faith of Christ — thanks may be given, etc. And thus, according to this exposition, by the different faces are understood different virtues, so that the face of each one is said to be that virtue in which he excels: as the face of Job, patience; the face of David, humility; and so of the others.”

“That by the means of many persons, Primasius reads this, “ By a company of many persons,” that is, children, youths, and old men. S. Paul’s meaning is, that through many people in a great concourse of men, thanks may be publicly given to God for A GOOD CONSCIENCE 7 S. Paul’s deliverance and safe return, as the common father and Apostle of all. For the gift bestowed upon us . That thanks may be given, says Vatablus, by many, on our behalf, for the gift of grace that was given to us. As gratitude demands that thanks be given, in proportion to the benefit bestowed, to the great Giver for our creation, redemption, justification, education, and growth, so also should thanks be given for the gift of deliverance”

“You also helping together by prayer for us,.... Though the apostle ascribes their deliverance solely to God, as the author and efficient cause of it; yet he takes notice of the prayers of the saints for them, as helping causes or means of their obtaining it. It was a very laudable practice in the churches, and worthy of imitation, to pray for the ministers of the Gospel, and especially when under affliction and persecution; see Act 12:5, and the prayers of those righteous ones were heard by God, and often effectual for the deliverance of them, as they were in the present case: for by the means of many persons, who wrestled together in prayer with God, the gift of deliverance from so great a death, which the apostle looked upon as a wonderful mercy, "a free grace gift", was "bestowed upon" them, which was granted for this end, that thanks may be given by many on our behalf; which is but reasonable, and ought to be observed; for since many were concerned in asking for, and obtaining the mercy, they ought to join in thanksgiving for it: and the apostle's view in this is to stir them up to a joint acknowledgment of the deliverance with them, which better became them than to side with the false apostles in their charge against him.”

“Ye also helping together by prayer - Even an apostle felt the prayers of the Church of God necessary for his comfort and support. What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them! The gift bestowed - by the means of many persons - The blessings communicated by means of their prayers. Thanks may be given by many - When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God for his gracious answers. Thus, the prayers of many obtain the gift; and the thanksgiving of many acknowledge the mercy. The gift, or χαρισμα, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.”

“That for this gift, [3] or favour, obtained for us by many persons, &c. The words and construction are obscure, both in the Latin and Greek. It would seem a tautology if translated, that by many persons thanks may be rendered by many. Therefore the sense must be, that God must now be thanked by many persons for the benefit in preserving my life, and hearing the prayers of many persons, who before had prayed for my life. (Witham) — St. Paul in soliciting the prayers of the Corinthians, did not suppose that this was derogatory to Christ’s mediation, nor to the hope he had in God. And can it be more dishonourable to God to solicit the aid of saints in heaven than of sinners on earth? Or is it to be supposed, asks St. Jerome, that the intercession of our fellow-men beneath, is more available with God, than the prayers of those, who enjoy the beatific vision above. (Cont. Vigil.)”

“helping together by prayer for us--rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer." that for the gift, &c.--literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."”