10. Who hath delivered us from so great a death Here he applies to himself personally, what he had stated in a general way, and by way of proclaiming the grace of God, he declares that he had not been disappointed in his expectation, inasmuch as he had been delivered from death, and that too, in no common form. As to his manner of expression, the hyperbole, which he makes use of, is not unusual in the Scriptures, for it frequently occurs, both in the Prophets and in the Psalms, and it is made use of even in common conversation. What Paul acknowledges as to himself personally, let every one now take home as applicable to himself.
In whom we have an assured hope. He promises himself as to the future, also, that beneficence of God, which he had often experienced in the past. Nor is it without good reason; for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains. Nay more, in proportion to the number of favors that we receive from him, does he by so many pledges, or earnests, as it were, confirm his promises. (247) Now, although Paul had no doubt that God would of his own accord be present with him, yet he exhorts the Corinthians to commend to God in their prayers his safety. For when he assumes it as certain, that he will be aided by them, this declaration has the force of an exhortation, and he means that they would not merely do it as a matter of duty, but also with advantage. (248)
“Your prayers, also,” he says, “will help me.” (249) For God wills not that the duty of mutual intercession, which he enjoins upon us, should be without advantage. This ought to be a stimulus to us, on the one hand, to solicit the intercession of our brethren, when we are weighed down by any necessity, and, on the other, to render similar assistance in return, since we are informed, that it is not only a duty that is well pleasing to God, but also profitable to ourselves. Nor is it owing to distrust that the Apostle implores the friendly aid of his brethren, (250) for, while he felt assured, that his safety would be the object of God’s care, (251) though he were destitute of all human help, yet he knew that it was well pleasing to God, that he should be aided by the prayers of the saints. He had respect, also, to the promises that were given, that assistance of this kind would not be in vain. Hence, in order that he might not overlook any assistance that was appointed to him by God, he desired that the brethren should pray for his preservation.
The sum is this — that we follow the word of God, that is, that we obey his commandments and cleave to his promises. This is not the part of those who have recourse to the assistance of the dead; (252) for not contented with the sources of help appointed by God, they call in to their aid a new one, that has no countenance from any declaration of Scripture. For whatever we find mentioned there as to mutual intercession, has no reference to the dead, but is expressly restricted to the living. Hence Papists act childishly in perverting those passages, so as to give some colour to their superstition. (253)
(247) Granville Penn reads the passage as follows: “Who hath delivered us from so great a death; and will deliver us: in whom we hope that he will deliver us.” — “The Vat. and Ephrem MSS.” he observes, “read ῥύσεται, not ῥύεται, as in the rec. text. The latter reading seems to have been substituted, because ῥύσεται, occurs again in the following sentence; but the Apostle repeats the word, that he may qualify it by ἠλπίκαμεν, (we hope.”) — Ed.
(248) “ Mais aussi auec bonne issue, d’autant qu’ils seront exaucez;” — “But also with good success, inasmuch as they will be heard.”
(249) “ L’aide, dit il, que vous me feriez par vos prieres, ne sera point sans fruit;” — “The aid, he says, that you will afford me by your prayers, will not be without advantage.”
(250) “ You also helping together by prayer for us, ( Συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τὣ δεήσει.) The particle καί is emphatical, You also — implying, that neither God’s promise, nor his power, would procure this mercy alone without their prayer. Besides the goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded. ̔υπουργούντων doth denote the service and ministry of those who are under us; and so it doth imply, that the Church doth owe as a debt unto their spiritual guides earnest prayer for them. [...] Then there is the preposition σύν added, which doth denote not only their effectual prayers, but their concord and agreement therein, and that in their public and solemn assemblies. Again, the word signifying — to work, and labor, doth denote what the nature of prayer is — that the soul labors therein, is fervent, full of agonies; which showeth that the customary formal prayers of most people are not worthy of the name: there is no labor, or fervency of the soul therein. — They labored by prayer. They did not labor by using friends to solicit the magistrate in Paul’s behalf, for there was no hope from them, but they made their addresses to God.” — Burgesse. — Ed.
(251) “ Que Dieu auroit soin de son salut et proufit;” — “That God would take care of his safety and advantage.”
(252) “ Qui out leurs recours aux prieres des saincts trespassez;” — “Who have recourse to the prayers of departed saints.”
(253) “ Pour desguiser et farder leur superstition;” — “To disguise and color over their superstition.”