2 Corinthians 1:12

The apostle in these verses attests their integrity by the sincerity of their conversation. This he does not in a way of boasting and vain-glory, but as one good reason for desiring the help of prayer, as well as for the more comfortably trusting in God (Heb 13:18), and for the necessary vindication of himself from the aspersions of some persons at Corinth, who reproached his person and questioned his apostleship. Here,

I. He appeals to the testimony of conscience with rejoicing (Co2 1:12), in which observe, 1. The witness appealed to, namely, conscience, which is instead of a thousand witnesses. This God's deputy in the soul, and the voice of conscience is the voice of God. They rejoiced in the testimony of conscience, when their enemies reproached them, and were enraged against them. Note, The testimony of conscience for us, if that be right and upon good grounds, will be matter of rejoicing at all times and in all conditions. 2. The testimony this witness gave. And here take notice, Conscience witnessed, (1.) Concerning their conversation, their constant course and tenour of life: by that we may judge of ourselves, and not by this or that single act. (2.) Concerning the nature or manner of their conversation; that it was in simplicity and godly sincerity. This blessed apostle was a true Israelite, a man of plain dealing; you might know where to have him. He was not a man who seemed to be one thing and was another, but a man of sincerity. (3.) Concerning the principle they acted from in all their conversation, both in the world and towards these Corinthians; and that was not fleshly wisdom, nor carnal politics and worldly views, but it was the grace of God, a vital gracious principle in their hearts, that cometh from God, and tendeth to God. Then will our conversation be well ordered when we live and act under the influence and command of such a gracious principle in the heart.

II. He appeals to the knowledge of the Corinthians with hope and confidence, Co2 1:13, Co2 1:14. Their conversation did in part fall under the observation of the Corinthians; and these knew how they behaved themselves, how holily, and justly, and unblamably; they never found any thing in them unbecoming an honest man. This they had acknowledged in part already, and he doubted not but they would still do so to the end, that is, that they would never have any good reason to think or say otherwise of him, but that he was an honest man. And so there would be mutual rejoicing in one another. We are your rejoicing, even as you also are ours in the day of the Lord Jesus. Note, It is happy when ministers and people do rejoice in each other here; and this joy will be complete in that day when the great Shepherd of the sheep shall appear.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Co_1:12

For our rejoicing is this, the testimony of our conscience.

The joy of a clear conscience

I. When Christians have the testimony of conscience in their favour. When it testifies--

1. That they have done what is right.

2. That they have done right from right motives.

II. That this testimony of conscience in their favour affords them good ground to rejoice. Because it assures them--

1. That they have internally, as well as externally, obeyed God.

2. That they have the approbation of God.

3. That they will sooner or later meet the approbation of all the world.

4. That they stand entitled to all the blessings of eternal life.

III. Improvement. If Christians have the testimony of their conscience in their favour, then--

1. They may always know their gracious state.

2. They may always know their duty.

3. They live the happiest life of any men in the world.

4. They never need to be afraid to do their duty.

5. It as faithfully testifies against all their shortcomings and moral imperfections.

6. We may discover the great source of self deception in sinners. (N. Emmons, D. D.)

The testimony of conscience

I. Conscience is, perhaps, the greatest power in the world it is an inward knowledge, which speaks either for or against the person in whom it resides. It witnesses not only to outward things, but also to inner ones; not only to our words and actions, but to our motives, thoughts, and feelings. Hence its immense power either to comfort or to distress.

II. Every one will be judged according to his conscience.

III. How is the conscience to re trained?

1. Pray that it may be a right one in everything, and expect it in answer to your prayers.

2. Square it with the Bible.

3. Honour it; never trifle with it in the smallest thing.

4. Disobey whatever is against it, however pleasant, advantageous and popular.

5. Do not be afraid to take its comfort when it tells you that you are right.

IV. Here then are the two questions for ourselves, the two lines which conscience should take.

1. In worldly things, in all my dealings with my fellow-creatures, in my ways of spending my time, my expenses, amusements, family, servants, employers, etc. What must conscience say? Has it all been with a single eye? Has it been in simplicity and godly sincerity?

2. And in more decidedly religious points, what does conscience say? Have I been true to my Church, to my conscience, to my God? Have I loved Gods house? Is any one the better because I am a Christian?

(1) A condemning conscience is a dark shade thrown over the life. How will my conscience condemn me on a dying bed?

(2) But there is something worse than a condemning conscience--a silent conscience. It is God going away!

(3) But for a condemning or a silent conscience there is a remedy. A conscience sprinkled with the blood of Christ. (J. Vaughan, M. A.)

The testimony of conscience

By this Paul does not mean faultlessness. If we say we have no sin we deceive ourselves. He is not speaking of personal character but of ministry; and again not of the blamelessness of his ministry, but of its success. He had been straightforward in his ministry, and his worst enemies could be refuted if they said that he was insincere. Now this sincerity excluded--

I. Subtle manoeuvring, all indirect modes of teaching.

II. All teaching upon the ground of mere authority. Conclusion: This was the secret of the apostles wondrous power. It was because he had used no craft, nor any threat of authority, but stood simply on the truth, evident like the sunlight to all who had eyes to see, that thousands, go where he would, acknowledged what he taught, (F. W. Robertson, M. A.)

Conscience and the inner life of man

I. What is going on in the soul conscience observes. This is implied in its testimony.

II. Whatever is good in the soul conscience approves.

III. Whatever is joyous in the soul conscience occasions. Our rejoicing is this. (D. Thomas, D. D.)

In simplicity and godly sincerity, not with fleshly wisdom but by the grace of God.--

Christian simplicity

I. The nature of Christian simplicity and of fleshly wisdom.

1. Christian simplicity. There are six things which we are to take for certain marks of it.

(1) Veracity in our speech.

(2) Honesty in our actions.

(3) Purity in our intentions.

(4) Uniformity of righteousness in our whole conversation,

(5) Constancy in that way of universal righteousness to the end.

(6) An impartial regard to truth and right in causes depending between men and men.

2. The fleshly wisdom to which simplicity is here opposed. Of these wise of this world there are three sorts.

(1) Those who will be under the restraints of religion so far as they think is in any respect requisite for their worldly welfare.

(2) Those who will take more liberty in serving their worldly designs, only still with a care to be safe from the laws of men and the punishment they inflict.

(3) Those who have their full swing, and allow themselves the utmost latitude of expedients for their ends, without any check from human laws at all.

II. The great comfort and joy it affords to good men, whose consciences no witness it of them. All the advantages that can be made in this world by fleshly wisdom are nothing comparable to the pleasure of simplicity and honesty, and to the joy that ariseth from the conscience of such virtue.

1. It sets a man above the opinion of the world.

2. It is a certain support to a man under all the adversity that befalls him in the world.

3. It gives him a comfortable prospect and good assurance when he is leaving the world. (Archdeacon Clagett.)

Handling sincerity as a sign of grace

That sincerity and uprightness of heart in our motives and ends is a sure and infallible sign of our being in the state of grace (1Jn_3:21-22).

I. For the opening of this point, let us consider how unsafely it may be pressed for a sign in some particulars, and then wherein the nature of it lieth.

1. It is unwarrantably pressed when uprightness is urged to the exclusion of all respect unto any reward.

2. This sign of uprightness may be pressed unsafely when it is understood of such a perfect uprightness that hath no deceit or falsehood at all joined with it; but as other graces are but in part, we know in part, we love in part, so we are sincere and upright in part. Who can understand his error? We may abuse the sign of sincerity by going too low.

(1) When we take sincerity for quietness of conscience that it doth not accuse.

(2) When we limit sincerity to one particular fact, or to some passages only.

(3) When we judge of sincerity by the immediate ends of actions, not at all attending to the principal and main, Whatsover ye do, do all to the glory of God.

II. In the next place, let us consider what this uprightness is, and so wherein it is a sign.

1. There is no sincerity but where there is a full and powerful change of the whole man by the grace of God.

2. Uprightness is a sign, and then acknowledged to be sincerity, when we do any good duty because God commands.

3. Uprightness is seen in the universality of obedience. Thus a blackamore, though he hath white teeth, yet cannot be called white, because it is in some respect only, so neither may a man be called sincere that hath only partial obedience.

4. Then is uprightness a true sign when the motives of all our actions are pure and heavenly; when all is done because of the glory of God, or for such motives that Gods Word doth require.

5. Uprightness is when a man is very diligent and conscientious in internal duties or secret, to perform them, and in spiritual or heart-sins and secret lusts to avoid them. These things thus explained, observe that it is a sure and comfortable sign of grace, when a man is willing to have his soul and all within searched by God (Psa_17:3).

(1) Let us consider how God doth try, that so we may perceive our willingness therein. And the first way is by His Word, Whatsoever doth manifest, and so reprove evil, is light (Eph_5:13). As by the light of the sunbeams we see the little motes and flies in the air, so by Gods Word shining into our hearts we come to see many things sinful and unlawful which we did not perceive before.

(2) A second way whereby God proveth is a powerful and soul-searching ministry.

(3) The work of conscience within us, that also doth prove us. God hath set up a light within us, and when this is enlightened by the Word, then it makes a mans breast full of light.

(4) God trieth us by the illuminations of His Spirit and strong convictions thereby.

(5) God trieth when by His Providence we are put upon many duties and commands which it may be at other times did not concern us. Thus God examined Abraham by a command to offer up his only son Isaac. Thus God tried the young man who had great confidence in himself. The vessels soundness is tried in the fire; the mariners skill in a storm; the trees in a windy tempest.

(6) And this is the fixed way of trial, viz., when God brings us under His chastisements. This manifesteth what metal we are of (1Pe_1:7).

As God useth these several ways to prove us, and the soul of a godly man is ready herein, so in these three cases especially doth a godly man give up himself to be examined.

1. In matters of doctrine. Although heresy may be merely in matter of conscience and opinion, yet for the most part carnal principles and motives are interwoven therewith.

2. In matter of received worship and traditional service of God. Although it be worship that can plead custom from prescription many years commendation of the universality of learned men; yet an heart truly sincere desireth to have all things examined and proved out of Gods Word.

3. This is eminently discovered in matter of practice.

III. In the next place let us consider what are the effects of such a gracious temper in the heart.

1. Where this is it doth not excuse or mitigate sin, but takes in with God against its own self.

2. Not resting upon generals, but particularly applying matters of duty.

3. A sincere heart loveth a godly reproof and those that give it. Use of examination. Here is a touchstone and trial for yourselves. Is there love of the light, or fear of the light; are you afraid of the Word of God, a soul-searching ministry, close and particular applications

4. Then suspect all is not sound within thee. (A. Burgess.)

Simplicity and sincerity

These words have the charm of life in them. They tell us how a man lived: and not in smooth circumstances in sunny weather, but when beset by enemies, difficulties and sorrows; and not in conspicuous places merely, but everywhere, and not for a short time, but always. Here is the kind of life which each one of us should endeavour after as his own.

I. conscience.

1. The supreme faculty, or something that has supreme place, in mans moral life. The moral life is higher than the intellectual, and the dignity of conscience is that it is the governing element in the moral life.

2. Every one knows what conscience is. Find one who knows that there is a right and a wrong, he knows that by his conscience. Conscience always uses the reason, as, indeed, the other powers, in forming its judgments. But the judgments formed arc higher than the deliverances of reason.

3. Conscience is not infallible; but still it is supreme. It needs instruction, but still a man must act according to the light he has, while always seeking for more. It is the only clock that points to the moral time of day. It is the only shadow that falls on the sun-dial of life. The only barometer that gives true indication of the state of the moral atmosphere within. Go by it. Do not look up at the clock, etc., which rules another mans conscience.

4. A good conscience, like a good wife or husband, deserves only faithful loyalty as long as ye both shall live. Indeed, moral death has come when conscience has no more testimony to give, or when its witness is systematically disobeyed. But the description of life and character in this passage is yet more pacific. Conscientiousness, after all, is a general quality. In order to know a man--what he is, and how he lives--we need information in particulars. Well, here is one of the particular qualities.

II. Simplicity--singleness of mind, purpose, character, life--the opposite of duplicity--doubleness in speech, behaviour, heart.

1. All who are much in the world know very well how full it is of this. Double-speaking--saying one thing and meaning another--using language to hide meaning, or, equivocally, in order to mislead. Double-dealing. It is naught, it is naught, saith the buyer; but when he is gone his way then he boasteth. Double-seeming, too. What masks men wear! Sometimes glittering, sometimes sordid! A man comes rolling home in a carriage, and enters a magnificent house, and after entertaining a splendid company, goes into his own room, brings out his bank-book, and lays it, open, beside the claims upon him which that book shows no way to meet, and sits down there for a little, in misery, under the shadow of the ghastly fact that he is, in reality, a bankrupt. Take an instance on the other side. A man comes trudging home through wet streets, enters a plain house, moderately furnished, takes a simple ordinary meal, and then receives a friend or two. One of them in leaving asks a guinea for some charity. This plain, good man expresses good-will, but shakes his head saying, You see I am in a very humble way; you must go to the rich. Then, by-and-bye, he too looks at his balance-sheet. This man is rolling in wealth, although without any of its outward signs. Yet he can thus hide himself from his own flesh. Our rejoicing, if we are Christians, is this, the testimony of our conscience that in simplicity we live, not saying what we do not mean, nor seeming what we are not.

2. Most of all should we keep this pure simplicity in the religious sphere; avoiding, on the one hand, the high phraseology which expresses for more than we believe, feel, or indeed, really mean; and, on the other, the compromising silence, or brief and hesitating speech, which expresses less than we believe, and feel, and are.

III. Sincerity, which perhaps brings in no characteristically different element. They are almost as twin sisters. The word means, literally, translucence, clearness, of mind. When you took into a diamond you might say it is sincere! Or into a crystal well, or down to the depths of the calm and silent sea! Such is the sincerity of a devout soul. It is called, literally, the sincerity of God, either because it is like His own, or because it comes directly from Him, and makes us partakers of the Divine nature. Now see what that is, and how it pervades--

1. Nature. Does the sun ever stay his shining? Or the gentler moon withhold her light? Do rivers ever run back to their sources, or tides begin to ebb at half-flood? Has there ever been a spring-time which went round the world to call out flower and leaf, which has not been followed by an autumn with more or less of fruit? Will wood sink? will iron swim?

2. Providence. Does God not rule the world, so that he who speaks the truth and does the right has always the best of it in the end? Yes; and in the middle also, and from the beginning.

3. The gospel, with its great revelation of love, its great donation of life, its power of redemption from sin, its promises of seasonable helps, and its grand, last promise of eternal life. God is sincere in all. We cannot aim too high, or hope for too much. If it were not so, He would have told us. He is sincere. Are there any to aver the contrary? Who has come to a throne of grace and been repulsed? Such is the sincerity of God; and it is of this very quality that His children partake when they live the life befitting them. They cannot but be sincere when they yield to His gracious nurture.

IV. Rejoicing. This kind of life is well adapted to make men glad. Remember, he who writes these words is often weighed down with great labours, suffers much persecution, is misjudged even by his friends. And yet here he retires into his own happy consciousness as into a fortress of peace and safety! And, indeed, no moral state could be imagined so strong, so safe as this. When he has a conscience which he keeps, or rather which keeps him--when he lives a simple life--when he breathes in the sincerity of God--let him have no fear.

V. But now we begin to long for another word that shall make this security wholesome to us, as well as deep and assured. For is there not some possibility that this profoundly conscious satisfaction in the possession of personal righteousness may come to have some tinge of self-righteousness in it?

VI. The word is Grace. By the grace of God we have so lived. Particularly not by fleshly wisdom. No man can ever reach the heights of safety and purity and joy by that way. Yet that is the principle which multitudes of people are adopting for self-development. The fleshly wisdom is just the wisdom of the world, with its watchings, and windings, and insincerities, with its soft speech, and fair appearance, and secret ways. Does any one think he can develop his nature, and do justice to his immortality by that? Oh, miserable mistake! Not with fleshly wisdom, but by the grace of God--by its cleansings, its kindlings, its renewings, its growth; by its whole drift and discipline we have our conversation in the world. And because it is the grace of God, those who take it, and trust in it, and put it to use, cannot fail in some measure to realise and embody, and cannot fail, ultimately, to perfect the fair ideal of Scriptural holiness. (A. Raleigh, D. D.)

On sincerity

Another would have said, My rejoicing is this, the testimony of the world, that by my knowledge of its ways and adroit use of circumstances, I have succeeded in my favourite projects of amassing wealth, of increasing my power, of rising to a high elevation on the steeps of ambition. Sincerity is the virtue to which I would invite your special attention; as it is not only a moral virtue, but a distinguished evangelical grace, essential to the character of every just man, and of every disciple of Christ. Hence is it so strenuously enjoined in the sacred volume. Joshua exhorts the Israelities to fear and serve the Lord in sincerity. This virtue is inseparable from the heart and mind of all who worship the Father in spirit and in truth. It is a radical principle in the constitution of every virtuous society--the soul of union, of co-operation, of friendship, of love, of piety, of devotion. Without it there is no morality, no religion. What then, let us inquire, is the nature of this virtue, and what are its requisitions? The term sincere, in its moral application, implies a clearness and transparency of character. But though the law of sincerity imperatively forbids all deception, it does not oblige us to lay our whole hearts open to the scrutiny of every curious eye, nor loudly to divulge every unseasonable truth which may occupy our minds. There can be no violation of sincerity in maintaining a proper reserve, provided such reserve does not lead our friend or neighbour to a wrong conclusion; to trust when he shall doubt, or to lay open his bosom when he shall cover it with triple mail. We are under no obligation to give offence, or provoke enmity. There are cases in which it would be extreme cruelty to divulge all we have heard or known of a neighbours misfortunes or misconduct, Numberless are the deceptions which are practised every day by men upon men and by men on themselves. As to the latter, it is but too notorious with what ingenuity they disguise their vices, varnish them over till they assume the semblance of virtues, or amiable weaknesses. Not less numerous are the modes in which men practise insincerity towards others, by hypocrisy and falsehood, fraud and perjury, Courtesy is a Christian virtue. It is not opposed to sincerity but to vulgarity. The insincerity of which we speak has the semblance of courtesy, but it is courtesy in excess. It is learned in the school of deceit, in the court of fashion. Custom, the continuator of many an evil practice, has given its sanction to a certain species of phraseology which is termed polite, and which, by general agreement, is understood to signify nothing; nevertheless, a regard for Christian sincerity should induce us to employ it with caution. There are also tricks and deceptions in certain transactions, which, by a similar convention, are supposed to be accompanied by no moral turpitude; nay, the dexterity with which they are conducted confers the highest praise on their agent. But is it not evident to every Christian man, that let such transactions receive whatever sanction they may from custom and the world, they are totally unauthorised by the Word of God, which is the Christians standard of right and wrong? It has been maintained, in opposition to the godly sincerity of the apostle, that dissimulation may be lawfully practised for the establishment of some useful design--to promote a movement in politics, or confirm a doctrine in religion--and that if the end be laudable or beneficial, the means are indifferent. This opinion, founded as it is on ignorance and sin, has been productive of much evil. The impure fountain must send forth an impure stream. Even when the end in view is really to be desired, if vicious means be employed to effect it, they excite a just and natural suspicion that it has some ulterior object which is selfish. Moreover, how often are we mistaken in the nature of true good! How often is that which we contemplate as beautiful and lovely regarded by others as deformed and odious! They may foresee nothing but misery in the very project from which we anticipate happiness. Sincerity is the characteristic of a noble and magnanimous disposition, as much as its opposite vice is the indication of what is mean and ungenerous. A brave man disdains to hang out false colours, to take unfair advantage even of an enemy, to appear what he is not. As insincerity vitiates every virtue, it disappoints every hope; for it is written, The hypocrites hope shall perish, his trust shall be in a spiders web. He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure. The motives of a mans conduct often lie nearer the surface than he imagines, even when he deems them most profound; and hence it happens that almost every species of imposition is so easily detected. Such are the mischiefs of insincerity, its fallacy and insecurity, its suspicion and its punishment. The benefits of its opposite virtue, equally striking and numerous, are enhanced by the contrast. The sincere man is fearless and consistent. He dreads no scrutiny; he is under no apprehension of being caught in the snare of his own contradictions; he feels conscious that the more closely you inspect him, the stronger will grow your conviction of his integrity; so that, even from selfish motives, it would be wise always to act sincerely. Nothing is more abhorrent to the whole spirit of Christianity than every species of hypocrisy, whether in word, in deed, or in dumb show, from whatever motive it proceeds, or on whatsoever pretence it is practised. Hypocrisy is the most efficient agent of Antichrist, and it has done more injury to the cause of Christianity than the most decided open hostility. It works by sap, and effects its wicked purposes by manoeuvring in the dark. The apostles of Christ, as became the disciples of such a master, equally with Him, condemn hypocrisy, and are earnest in their commendation of truth, honesty, candour, sincerity. They desire us to have respect to God in all our actions, and whatsoever we do, to do it heartily unto the Lord, and not as unto men. With sincerity the apostle conjoins simplicity, its natural associate. But of this virtue it may with good reason be observed that it is more the gift of nature than of education; one of those rare endowments which she bestows only on her favourites. Generally considered, it is a quality the most pleasing to a pure and uncorrupted taste in everything with which it can be connected. We admire it in architecture, in furniture, in dress, in manners, in literary composition, and hence the matchless beauty of the sacred Scriptures, which still continue to please and never pall by repetition. So far as simplicity is a moral virture, excluding all sinister views and double-dealing, it is in every mans power, and it is every mans duty to acquire it. To the young I would more particularly recommend this virtue. In them we naturally expect to find openness and ingenuousness, and are cruelly disappointed when we discover any attempt at imposition or deceit. They are most unfavourable omens of their future worth and respectability. The distortion of the sapling grows inveterate in the tree, and a slight disease which a tiny remedy might remove becomes by neglect incurable. (A. R. Beard.)

On sincerity in religion

We all value sincerity in religion, but many overlook that the only thing which can give value to this sincerity is--that we are sincere in true religion. To suppose a man sincere in a false system is only to suppose him lulled in insensibility, or hardened in obstinacy; it is to suppose him placed almost beyond the reach of conviction. What are the evidences of that sincerity--how a man may know himself to be really in earnest in his spiritual concerns?

1. The first thing that will enable us to answer in the affirmative is, that there is no compromising spirit in our religion; that we render unto God the things that are Gods, without, what I may call, the discount of the world; that we do not deliberately suffer one jot or tittle of the law to pass unfulfilled. This is a strong evidence of sincerity. Men who arc in their hearts slaves to the world, and yet unable wholly to throw off the yoke of conscience, generally contrive to reconcile both, by constructing a system of religion for themselves, that they believe will pacify the one and enable them to retain their hold on the other--they contrive a religion consisting of external forms, but which has not the power to extort from them the sacrifice of one beloved lust.

2. Another and scarce an inferior proof is perseverance. There are few individuals who have not at some period of life felt religious impressions; there is not a libertine whom his vices have not sometimes terrified into partial reformation; but there is no permanence.

3. I add, that in my mind a strong evidence of sincerity in religion is, that it bears the test of solitude, and does not desert or upbraid us in the hour of lonely reflection. So universal are the workings of pride, prejudice, and error, that there is great need of distinguishing between the effects they produce on professors of religion, and the operation of very dissimilar causes, that end in producing the same effects. Thus passion will produce zeal in religion, of which the outward evidences will be as radiant as if the fire was kindled from heaven. Every passion and every vice may assume the disguise of an angel of light. But the system they defend, and the consequences they suggest, will not stand the test of solitude.

4. But the greatest proof of sincerity, that before which all others fade away, and without which, indeed, not one can be an admissible evidence, is the conformity of our lives to our principles. Other evidences may deceive us--but this never can. Not they who say unto Me, Lord, Lord, shall enter into the kingdom of heaven, but those who do the will of My Father. (C. R. Maturin.)

When I therefore was thus minded, did I use lightness?… that with me there should be yea yea, and nay nay?

Yea and nay men

(sermon to the young):--Let us--

I. Note the facts to which paul links his singleness and honesty of purpose,

1. Christ was not yea and nay.

(1) In His personal character He was yea. He combined the gracefulness and flexibility of the willow and the strength of the oak, but He had no double-mindedness. He adapted Himself to the trembling sinner and the confident Pharisee, but He was one and the same notwithstanding.

(2) So was and is His gospel. Adapted to all classes and conditions, it accommodates itself to none. It has not one set of doctrines for the favoured few and another for the world.

2. The promises of God. There is no vacillation about them. God means all He says, and He says what He means.

3. But what had these to do with the charge of trimming? The answer is in verses 21, 22. Pauls character was modelled on the character of Christ: he had not acted according to the flesh, but according to the new nature formed by the Spirit of Christ. We have here a notable example of bringing the common things of life under the powers of the world to come. The apostle had planned a journey, and to change it might seem a small matter. But not so with Paul. His purposes were formed, and could only be changed under the eye of the Great Master. And he was so imbued with His Spirit, that he could not do otherwise.

II. Examine some varieties of yea and nay men.

1. The wicked yea and nay men--the man who intentionally, and without regard to right or wrong, is now yea and now nay, as best suits his purpose. This man is a saint with saints, and a devil with devils. As a politician he is Whig or Tory, democrat or aristocrat, provided only he can attain his end. In religion, business, and social life he is all things unto all men in a bad sense.

2. The weak yea and nay man may not be at heart a bad man. He would not deliberately lie or drink or swear to be in keeping with his company; but within certain limits he is as variable as the wind. You never know when you have him. He is like the chameleon which has no colours of his own, but borrows from his neighbours hue.

3. The compound of these two. There are those in whom you find wickedness so combined that you cannot say whether the fool or the knave predominates--objects now of anger, now of pity.

4. There are also instances of yea-and-nayness in the lives of the most honest and courageous under temptation--Peter.

III. Urge the cultivation of the opposite character. Be not yea and nay men--

1. In the morals of life and of business. You have just entered on life, will you surrender yourselves to the evil current or will you resist it? Yea-and-nayness may bring temporary success, but it spells ruin in the long run.

2. In the department of religion and faith. The question determined of old on Carmel should be determined by you now. Is your life to be godless or godly?

3. In the practical following out of your Christian principles. (J. Kennedy, D. D.)

Meaning what we say

(To young men):--Paul was misjudged as to his motives and consistency. It seems that he had intended to visit Corinth both on his way to Macedonia and on his return; but something that he thought of sufficient moment led him to change his mind, and his word was not kept. Backbiters put this down to caprice. This led Paul to state upon what principle he acted in this and in every case.

I. When we say yes or no we should mean it.

1. Our words should be serious. Pauls earnest spirit dreaded a light tongue, and to be regarded as a frivolous, man, not to say insincere, was more than he could bear. And it ought not to be a shackle on speech to have regard to the reality of things. Dr. Johnson could not endure the man who could not tell a story without exaggerating. And then in the work of life we should avoid a loose way of speaking--haphazard, questionable, plausible statements which, while appearing to be true, shade off into falsehood. Every word and action should go from the mint of conscience stamped with the Kings image and superscription.

2. The apostle condemns purposing according to the flesh, i.e., according to some shifting principle of an evil nature. The apostle comes down hard upon all mental reservations, upon the amiable weakness which promises you anything and gives you nothing, as well as upon the craft which keeps while it pretends to give. He seems to have especially in view our tendency to please ourselves. If we say yes or no to avoid trouble, if we say anything out of expediency or self-seeking, or love of popularity, we rest on a carnal foundation and purpose according to the flesh. Truth often puts us to terrible inconvenience, but a good man speaketh the truth in his heart, and will change not even though he has sworn to his hurt.

II. We ought not to hold to our yea and nay stubbornly and in spite of fresh light from above. We may mean our word when we speak it, and purpose it in obedience to present knowledge of the will of God; but we may not affirm that we will keep it, come what will. A mans heart deviseth his way, but the Lord directeth his steps. It was thus with Paul here and in Act_16:6-9. In every case we should say, If the Lord will. It is a sign of weakness and wickedness when any one sets himself upon his purpose, when God has warned him to forsake it. Take, e.g., Jephthah and Saul (1Sa_14:24-33). Do not stick to your resolution when you see that God has a different one. What does it matter about your promising when the Lord orders something else? But you say, If I dont abide by my word, what will be thought of it? Why, you must take your chance, which, with God on your side, will not be a bad one. Conclusion:

1. If you act on these principles you will be honourable men in all the relations of life.

2. Is it not an insult to a Christian man whose yea is yea, etc., to be asked to swear it?

3. What would England be with a truth-loving and truth-speaking people?

4. Only remember that all must be rooted in a true gospel (verse 20). (J. P. Gledstone.)

Purpose

A mans purpose of life should be like river, which was born of a thousand little rills in the mountains; and when, at last, it has reached its manhood in the plain, though, if you watch it, you shall see little eddies that seem as if they had changed their minds, and were going back again to the mountains, yet all its mighty current flows, changeless, to the sea. If you build a dam across it, in a few hours it will go over it with a voice of victory. If tides check it at its mouth, it is only that, when they ebb, it can sweep on again to the ocean. So goes the Amazon or the Orinoco across a continent--never losing its way, or changing its direction for the thousand streams that fall into it on the right hand and on the left, but only using them to increase its force, and bearing them onward in its resistless channel. (H. W. Beecher.)

For the Son of God, Jesus Christ, which was preached among you by us … was not yea and nay.--

Hearers reminded of the theme of preachers

I. Paul was a teacher, but he taught in order to lead men to the Great Teacher.

1. This is peculiar to the Christian dispensation. The prophets preached, but their direct object, with the exception of their prophecies of the Messiah, was not to lead to another. This was the case, however, with John the Baptist. He preached, not concerning his own mission, but the coming Christ, for whom he made way. So Paul never set up for being a master, which Jesus had forbidden, but taught men to sit at the feet of Gods Son.

2. As a teacher, Christ surpasses all who came before Him, or have followed Him. The treasures of wisdom and of knowledge are in Him; the Spirit without measure rests upon Him; He is the Truth. God had rent His heavens to say to men, Hear Him. Paul echoed this.

3. And the true ministers of Christ imitate Paul. They do not bring before you some ancient sage or modern teacher; why should they exhibit the portrait when they can show you the original? And if any of you be not learning of Him, learn of Him now.

II. Paul was a minister, and he ministered to bring men into sympathy with the priesthood of Christ.

1. He was no priest himself, except in the sense in which he taught that all Christians are priests. His doctrine was, that Christ had once in the end of the world put away sin by the sacrifice of Himself.

2. And this was the secret of his glorying in the Cross. Now, if the Son of God, Jesus Christ, died merely as Stephen died, why should Paul glory in His death?

3. And Gods true ministers follow Paul in this also. When men come to them acknowledging their sinfulness, and craving pardon and absolution, they say, Go to Gods High Priest, Christ Jesus.

III. Paul was a herald and an ambassador, and he proclaimed the Son of God, Jesus Christ, to be King of kings.

1. He taught subjection to earthly sovereigns within a certain limit, but in religious matters he was subject to no human potentate: he came into collision even with Peter. We are all equal with reference to the Saviour--one is your Master, even Christ, and all ye are brethren.

2. Here again Gods true ministers follow Paul. They say that the government is on Christs shoulder, and that the Son of God is the fountain of law, and of all honour. Let us crown Him Lord of all--with our love, confidence, prayers, obedience, zeal and devotedness.

Conclusion:

1. Gods chief gift is His Son. He has given you many precious things, but there is no gift like that.

2. You are in the keeping of Christ. By trusting in Him you have committed yourselves to Him; He has charge of your body, soul, and spirit. From His hand you can never be plucked by any foe, because it is the hand of the Son of God, Jesus Christ.

3. How is it that you do not love Jesus Christ and trust Him more? You do not read or think enough about Him. (S. Martin.)

In Him was yea.--

In Him was yea

How much is included in the word Yes! Upon that word, waiting for it, what anxious hearts have hung! The soul cries for certainty and satisfaction, and--

I. Christ solves the problem of nature. We are perplexed by the burden of the mystery around us, and yearn for its solution. This yearning has borne witness and fruit in all ages. We see this especially in Hindooism--the religion of the natural man--God without character, consciousness, will. And Hindooism is making its converts among us. The myth system of Strauss, the pantheistic absolute of Hegel, the Pantheistic substance of Schelling, the idealisation of Fichte, all these systems have their disciples among us. Nature answers no questions, resolves no doubts; she meets the inquisitive intelligence of man; and when these two marry, they make a religion. But it is a religion without motives, and without safeguards. Now upon this state of mind Christ descends, and in Him is the Divine assurance. He says, He that hath seen Me, hath seen the Father. In this personality God lifts the curtain from His eternity. He was and is the brightness of the Fathers glory, and the express image of His person. As light paints likenesses, so that I may have the express image of a person I have never seen, so Christ is the portrait of God. I know God is a person and a power, a conscience and a will, when I am able to believe in Jesus. There has come no answer from nature, or to nature; but He has come, and the true light shineth.

II. Christ reconciles the contradictions of scripture. How is it that in God is no variableness nor shadow of turning, and yet He hears and answers prayer? How is it the pure in heart see God, whom no man can see? How is it that a man is justified by faith, and yet by grace? How is it that God is omnipotent, and yet man is spoken to as free? Well, no doubt contradictions exist, but they are explained in Him: Contradictions may exist in God even as opposite parts exist in a circle, but it is the circle which explains. See men at work on opposite walls of a building, while it grows, opposite to each other they work; but the unity of the conception and the labour is beheld in the roof. I look on the doctrine of Gods grace, and mans responsibility, they seem to be in conflict with each other; so the infinity and the eternal omnipotence of God, and the freedom and the power, and the volition of man, but these things become clearer to me as I see Jesus. Hence He is called the corner-stone; the corner-stone meets what otherwise would never meet, reconciles what could not be reconciled.

III. Jesus gives the yes to your most intense questions, as other masters and consolers cannot give it, That which is higher than I am, and which is satisfied, should satisfy me. Christs knowledge, experience, love, and sympathy, surely are greater than mine; He was satisfied, and this should satisfy me. This may be a low ground to occupy, but I can from this climb far higher. I am in sorrow; if I could feel that sorrow had any purpose or plan, I could bear it. I go to Him, and I say, Lord, is there any plan in my pain? and in Him is yea. The cup which My Father hath given, shall I not drink it? But, ah! is there any life beyond this? Wast Thou satisfied? Father, I will that they whom Thou hast given Me be with Me where I am. Because I live, ye shall live also. And salvation! may I hope, may I trust Thee? Him that cometh unto Me I will in no wise cast out. Conclusion: We read of the disciples, on one of the mornings after the resurrection, they saw Jesus standing on the shore, and knew not that it was Jesus; but at last they knew; so, after wading through seas, and fires, and fogs, may it be given to us to see Him. (E. Paxton Hood.)

The Divine yea

The human heart cries out to God, and can be at rest alone when its mysterious questions meet the answering Yea! Religion is not imagination, it is revelation. All is still incertitude outside the Christ.

I. There are false conceptions concerning the character of God.

1. For ages the world had worshipped gods and goddesses, whose ritual had made even vice a part of worship. The Pagan deities at the best were coarse and hard and cruel. Christ came and gave the true conception, God is love.

2. If His lips are sealed concerning much that curiosity might like to know, His word is clear and convincing concerning all that we need to know.

II. There were mistaken efforts after a Divine life. Men had been for ages trying their own philosophies of goodness! Multitudes had counted not health or home, life or beauty, dear to them, that they might escape the taint of evil, and rise through self-conquest up to God. But the ascetic economy of life did not work well. Repression only drives life into uncongenial and unhallowed channels. Is this earthly life from God? Are human interests Divine? Are love and marriage from God? Does He smile on innocent joys? How perfectly all this is answered in the Redeemers life. I pray not that Thou shouldest take them out of the world, etc.

III. There were longings after the fulfilment of divine promise. Would God indeed visit men and bless them? was the problem alike of philosopher and saint. But all the promises that travailed in creation and history had their birth-hour in the advent of Christ; for all the promises of God in Him are Yea, and in Him Amen. I want to know if God indeed is love?--if man is indeed made for immortality? Left to the profoundest students of philosophy, I am in a school of Yea and Nay. Now the materialist claims me as dust; now the poet permits me to make imagery out of an hereafter. It is only when I come into fellowship with Him who brought life and immortality to light that I can say, In Him is Yea! Concerning the Divine beneficence, God is love;and concerning immortality. For me to live is Christ, and to die is gain. (W. M. Statham.)

The everlasting yea

This was Pauls answer to a charge of vacillation. Jesus Christ whom he preached was not changeful; how then could His apostle, so identified with His truth and with Himself, be changeful? It might seem to some a strange vindication, but not to those who felt in their inmost soul the Yea of Christ, and how completely Paul was absorbed in that. The very unexpectedness of the application gives it force. If there is such a connection between Jesus Christ, and adherence to a purpose as to a journey, how closely connected must the whole of a Christians life be to Christ. Consider--

I. The fact of Christs oneness. This is a truth not of mere speculative interest. It has an immediate practical bearing upon our faith and confidence. The conviction, or the feeling of it alone, gives rest to our souls. And yet it is precisely here that Christ seems to some encompassed with difficulty. There are great contrasts in Christ.

1. He has a side of gloom and terror, like an Alpine precipice, or some gigantic black cloud hiding sun and sky, and portending terrible storm; and a side gentle and soft and sweet, like a garden that faces the sunny south full of beauty and richest fruits are floating with all delicate and balmy odours. Hear Him as He rolls out woe after woe like peals of thunder, and then follow Him as He showers blessings where He goes. And yet, was it not because He was so loving that He was so stern? Perfect love is opposed to all that is opposed to love. He was not Yea and Nay because He showed different sides to different things. Had He done otherwise there would have been a surrendering of truth and right, and therefore of love.

(1) Are not nature and life full of unities which appear to be contraries? Light and darkness, cold and heat balance each other and conduce to one result. There is a negative and a positive pole in electricity, and it is by combination of two opposite tendencies that the planets are kept in their steady course round the sun.

(3) Look into the human heart and you will find the same principle in operation. Love and hatred are opposites, and yet they do not destroy unity if the soul loves what ought to be loved and hates what ought to be hated. Hope and fear are opposites, but are both necessary. Does not imagination need its opposite of common-sense to prevent it running riot, and nothing more needs the widening influence of imagination than strong common-sense. The character of Christ embraces the like contrasts, but the oneness shines forth all the more brightly from these apparent contradictions.

2. The like is to be said of another contrast that stands out in the life of Christ--that between His humility and His self-assertion. Both are prominent, and both are equally appropriate to the God-man. His humility was human, His self-assertion was Divine, and was part of the revelation which He had to give. His is a unity not formal or studied, but natural, resulting simply from what He was. It is a unity to be felt, as all unities must be, in contemplating the whole, and in realising the aim and meaning of the whole.

II. The wealth and fulness of the yea that is in Christ. Thomas Carlyle speaks finely of the everlasting Yea which the soul of man needs for rest. Can we find anywhere a word so full of substance and welcome as Yes? Christ is the everlasting Yea--the one solid, complete and availing Yes to the soul of man. The everlasting Yea cannot be an abstract truth. No truth, however sublime, can give the heart rest. The everlasting Yea must be an infinite person, and yet one that can come close and near us; must be perfect, and yet His perfection genial and tender; must bring God to us, and bring our souls to rest in God, and there is none but Christ does this.

1. Christ is Gods Yes to us. Men have doubted whether the world meant Yes or No. There are times when nature seems to say Yes--and other times when man can hear nothing but a fierce No. To a whole class of powerful writers there is no real blessing anywhere. Others find a struggle between the Yea and Nay, as if the goodness at work in the universe were not able to carry out its purposes on account of the opposing element. But Christ is Gods unmistakable Yes. He showed by His miracles that all the powers of nature were wielded by love, and His life and death were the translating of the Divine Yes into intelligible speech, God is love.

2. Christ is Gods Yes to us by being Yes to God for us. His obedience and death was the putting of a Yea in the room of our Nay. Sin is the saying No to God. It is denial of Gods wisdom and love. It is distrust of God, negation of His claims and the setting up of our will in the place of His. Hell is the development of this No. In the nature which disbonoured God by saying No, Christ uttered a sublime, uniform, intense Yes, by action, and suffering, and speech.

3. The yea of positive truth is in Him. He affirms: you find little denial in His words. The beatitudes are the most solid of all utterances. The like depth and breadth of affirmation is in the utterances. God is a Spirit, etc. If ye being evil know how to give good gifts to your children, etc. What substance and wealth there is in His promises and invitations. And then think of the solid grandeur He gave to the word love.

4. Jesus Christ is Yes to all the deepest longings and highest aspirations of the heart. There is not any momentous question to which Jesus has not answered Yes. And this affirmation of Christ is uttered with clearness and certainty. On all central subjects His language is luminous, reiterated and emphatic. Conclusion: Have we taken Christs Yea to God as our own? Do we accept it and rejoice in it, and present it to God? The proof and the outcome of this will be the utterance of Yea to God. (J. Leckie, D. D.)

Christs tone of decision

Why this tone of decision and clearness? Why this pomp of definiteness? Because the Lord Christ is not a speculator but a Saviour. When the lifeboat goes out it does not go out to reason with the drowning men but to lay hold of them. When the sea is sunny, when the air is a blessing, then boats may approach one another, and talk to one another more or less merrily and kindly, and as it were on equal terms; but when the wind is alive, when the sea and sky seem to have no dividing line, and death has opened its jaws to swallow up, as if in a bottomless pit, all its prey, then the lifeboat says, We have not come out here to reason and to conjecture and to bandy opinions with you, but to seize you and save you. That is what Christ has come for. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 1:12-14. For, &c. — I am more imboldened to look for this, because I am conscious of my integrity; seeing our rejoicing is this — Even in the deepest adversity, a rejoicing which no external calamities can impair, or injuries destroy; the testimony of our conscience — In the sight of God, who searcheth the secrets of all hearts, however men may suspect or censure us; that in simplicity — Aiming singly at the glory of God; and godly sincerity — Without any tincture of guile, dissimulation, or disguise; not with fleshly (carnal) wisdom — Which is so ungenerously and unrighteously imputed to us; but by the grace of God — Which hath created us anew, and continues to help our infirmities; we have had — In time past, and still continue to have, our conversation in the world, in all places which we have visited, and in which we have had our abode, in every circumstance; and more abundantly to you-ward — That is, which has more evidently discovered itself in our converse among you. For we write none other things — Namely, concerning our conversation: than what you read or acknowledge — Than what I have always declared respecting myself, in the epistles I have sent to you and other churches; and what you know in yourselves, and cannot but own to be true; as also you have acknowledged in part — That is, in some measure, or some of you; that we are your rejoicing — That ye rejoice in having known us; as ye also are ours — As we also rejoice in the success of our labours among you; and we trust shall rejoice therein in the day of the Lord Jesus — When we hope to present you before Christ as the seals of our ministry.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

2Co_1:12. Rejoicing.—stronger and more correct. Cognate word in Rom_5:2-3; Rom_5:11, where notice the varying translation; an exultant, sometimes defiantly exultant, joy. The “rejoicing” looks not backward to 2Co_1:17, but forward to the “testimony” etc., which occasions it. For.—Q.d. “You will thus pray, and give thanks, for us; we are not yet estranged; I have done, so far as I know, nothing on my part to estrange us.” Notice “holiness,” by a better reading; and “sincerity of God,” by a more literal translation; i.e. no sincerity of any innate goodness of character, but such sincerity as is the gift and work “of God.” “Unfolded, open, patent motive; pure and holy simplicity of motive; transparent sincerity of motive,” the three illustrations. Fleshly.—See 1Co_3:1, where, however, the reading is discredited. In … in.—For “with” and “by”; by a more exact translation and exposition of Paul’s thought of the contrasted life elements in which conduct might be rooted, and from which it might derive its inspirations and strength. Conversation.—In the wide sense of “conduct”; “If we so bore ourselves to any Church, much more did we to you at Corinth, although we be so misunderstood and misrepresented amongst you.”

2Co_1:13.—“There is no double sense, no under-thought, no arrière pensée, in either what I write, or what you read in the words. What you yourselves know or by my letters and speech may know, of the writer;—that is all.”

2Co_1:14. Glorying.—I.e. the matter of “glorying”; in 2Co_1:12, the act. “You were once proud of us, as you knew us; at least, ‘part’ of you were; you will have as good reason to be proud of us, to the end, I hope [cf. 1Co_13:12]; we were your boast, as you are ours.” No insincerity in such words of praise. They were true, and there was good reason that they should be true.

2Co_1:15-16. In this confidence.—“I had no reason to fear to come, as some fancy and allege, when I changed my plan.” The change of plan referred to in 1Co_16:6-7. “Before” going to Macedonia, instead of to Corinth viâ Macedonia. In his original plan he had intended to return to Corinth from Macedonia, thus giving them a “second” visit, a “second grace” (“benefit”). As a fact, therefore, they had what was to have been the “second,” without having had the “first.” The “journey to Judæa” was in Paul’s mind in Act_19:21, and, in spite of the passing uncertainty mentioned in 1Co_16:6, it was accomplished, Act_21:15.

2Co_1:17. Flesh.—Cf. “fleshly wisdom,” 2Co_1:12. “Was I a ‘Yes’ and ‘No’ man? Not knowing my own mind, or not keeping to my decisions, when I thought I did know it.”

2Co_1:18.—The personal matter is of importance, because the character of the messenger may involve that of the message. “It was not a ‘Yes’ and ‘No’ Gospel.”

2Co_1:19.—Observe the accumulated names of Christ. No “Yes” and “No” Christ either! (Cf. 2Co_11:10.) Silvanus.—The “Silas” of the Acts. Trace him in Act_15:22; Act_15:27; Act_15:32; Act_15:34; Act_15:40; Act_16:19; Act_16:25, etc., Act_17:4; Act_17:10; Act_17:14; Act_18:5. (Cf. 1Th_1:1; 2Th_1:1.) Then he suddenly disappears from the Acts and Epistles, unless he be intended in 1Pe_5:12.

2Co_1:20.—See Separate Homily. gives well the corrected readings here and exact translation. Through us.—By whose instrumentality all this is proclaimed to men.

2Co_1:21.—Notice the margin “into” for “in Christ.” The process of uniting which ends in union with, and life “in, Christ” is made prominent and, so to speak, visible. Cf. Eph_1:13-14. Prefer the text of A.V. and to the margin of the These are not, even in the order of thinking, respectively antecedent and consequent blessings, but one blessing, one gift of the Spirit, under two aspects.

2Co_1:23.—Chap. 2 should begin here; no break after 2Co_1:24. Notice that the principle of a judicial oath is here, as in Mat_26:63-64; as bearing upon Mat_5:34. Notice “witness” for “record” in To spare you.—Q.d. the penalties he must have inflicted if he had come and been witness of their flagrant offences against Church order and even morality. What an implied power lies behind this restraint! (1Co_4:21). So he felt, and hastens to guard this claim to authority and to power to punish, against misconception and misrepresentation.

2Co_1:24. Dominion.—For the (original) word, cf. 1Pe_5:2, and for the thought Mar_10:42. Faith.—Q.d. the personal life of which faith is the characteristic (they are believers if they are Christians at all), and the great foundation secret. No question of their “creed” here. Not “lords” over, but “helpers” with, that their life might be made bright with “joy” (an object worth aiming at in itself). By faith ye stand.—Not, as used here, a general maxim, one of the axioms of the Gospel, but a statement of fact in regard to the Corinthians. I.e. the emphasis is not upon “faith” but upon “stand”; not, “It is by faith that you win and keep your status” but, “Imperfect as you are, yet you are still so far believers that you do keep your standing in Christ.” Q.d. (also) “We cannot overthrow you; you overthrow yourselves, if ye be overthrown at all.”

HOMILETIC ANALYSIS.—2Co_1:12-22

I. Observe how Paul meets criticism.—

1. Every public man gets it; invites it. We are perpetually, whether public persons or private, running the gauntlet of somebody’s scrutiny and “judgment.” If criticism be that of those who presumably are competent critics, a wise man will pocket his resentment at any unfair animus which may be associated with it, and, with the aid of the objective estimate of him, not too graciously furnished, will endeavour to see how much of truth there is in it.

2. Paul shows no bitterness against his Corinthian critics, nor does he “ride off on the high horse” and disdain reply altogether. There is a silence in the presence of criticism which is really obstinacy and pride. “If I cannot be trusted, I will say nothing.” To play at “despising criticism” is a game at which two parties can play, so far as the “despising” goes. Paul explains. It was not an unreasonable demand that he should explain his change of plan. The Christian minister, above all, must not “cut” or “drop” hastily, or in personal pique, even his unfairest critic. This may prove to be the necessity of the case in the end. But it should be the last step, reluctantly taken. If, moreover, he is the man’s pastor, he is under obligation to the man’s soul, even that man’s. Better to answer him temperately, and offer all reasonable explanation. Anybody can cut men off from friendship or from a Church. It is a greater thing to conquer, or keep, by winning the opponent’s judgment or respect and perhaps his esteem or affection. Sometimes—not always—patience, transparent sincerity, holiness, and explanation will do this.

3. Not resentfully, but solemnly, Paul offers his conduct to God’s examination. “I call God for a witness” etc. He can look himself in the face; he has “the testimony of his conscience,” etc. Under the penalty of God’s judgment “upon his soul,” he can challenge God to look into his heart and to examine his motives. We are reminded of the frequent protestations of innocence made by David in the Psalms [early in his life], made as before God. No real difficulty in them, to any man with any practical experience of life. It is one thing to lay bare before God that inmost life, which is for the most part only known to God, and to confess its sinfulness, not daring or desiring to do anything else; it is quite another thing, in regard to the official life, or even the private life so far as it is known (“acknowledged,” 2Co_1:14) to men by ordinary observation, and in regard to particular charges, to lay it before God for His verdict, appealing from man’s unfair, or prejudiced, or malicious, judgment of it to His perfect knowledge of the inmost motive and heart. In doing this there is no Pharisaism, no spiritual pride, no self-righteousness. God is on the side of right; the man who has walked in “holiness and sincerity of God” before Him may claim His judgment, and will not claim it in vain.

4. Happy then the man who has the “testimony of his conscience,” and can appeal even to his very critics in their honest mood (2Co_1:14). If a man will keep conscience and character right before God, he may leave God to take care for his reputation amongst men. If he can confront God, he may carry his head, not “high,” but with calm assurance, in the face of men.

II. Observe for what reason Paul is sensitive to criticism.—

1. For one thing only. It is not necessary to suppose that he cared nothing for the goodwill, or even the good opinion, of his Corinthian people. “I don’t care for anybody’s judgment” need not necessarily be a Christian indifference (cf. 1Co_4:3). But there is a sensitiveness as to “what people think,” which is vanity and pride, hungry for praise.

2. To Paul his character is here a matter of concern chiefly because of his responsibility in connection with the Gospel he had in trust for God. “I don’t care about the character of the preacher, if I get a good sermon!” “The seed will grow, if it be real and have the life in it, whoever sows it!” “Cannot God save—has He not before now saved—by the word of wicked men?” All these are heard, and have enough truth in them to make them serviceable. But, as usual, they need a complementary truth to balance and guard them, and to give the whole round of what is true in the matter. Paul at any rate felt that if he were a man whose promises could not be relied upon—lightly made, lightly kept, lightly broken—there might be a question whether his view of the Gospel had been lightly come by, and accepted; whether it were a thing lightly held. A man who says and unsays in a breath, or in quick succession, who is shallow and fickle in the simple matters of everyday life, is he the man to whom God will really have revealed His Son and His Gospel? [For it is to be remembered that Paul, like every apostle, was not simply an expositor of a fixed and complete body of teaching, a record quite independent of him; as the modern preacher is. He was an original source, through which God was giving new truth to the world; through Paul, in part, was being given the growing Gospel of God in Christ. His character therefore stood in closer relation to his preaching than a modern preacher’s can. Still, it is true that] a minister may, must, be specially jealous of his good name, inasmuch as, justly or unjustly, any imputation upon him will be reflected upon the Gospel he preaches. Equivocation, falsehood, acted deception, no dependence to be placed upon principles, or character, or promises, are serious blots on the ministerial character. The mere suspicion of such things were serious.

3. And this goes higher. As the Gospel, so the Giver of the Gospel. If it were not Truth, absolute, reliable (1Ti_1:15), infallible, it might either compel us to modify our idea of the Christ Himself, or at best might be discredited or dismissed, as not from Him at all. Christ’s character cannot, as Paul’s conceivably might, be dissociated from that of the Gospel. As He is, it is. He repeatedly—it is one of the marked characteristics of His teaching—identifies Himself with the Gospel. He is the Gospel.

4. And yet again, as is the Gospel, as is the Christ of the Gospel, so is the God who gives the Christ. God is faithful, Christ is faithful, every promise is faithful, the Gospel which contains them all is faithful, and the very preachers are not unworthy of the Gospel they represent and proclaim.

SEPARATE HOMILIES

2Co_1:12. [May be made the occasion of a sermon upon] Conscience.

I.

1. Man, alone of God’s earthly creation, can know himself.—Paul can be the subject and object of an act of cognition and reflection. Paul can talk to himself about himself. One of the marks of his personality; one thing which marks in him the “image of God.” Also Godlike in this: can know and judge between “right” and “wrong,” in the moral sense, and according to God’s standard. [The creatures find out what brings pleasure, or what brings their master’s punishment. Men quickly find what is advantageous, or what means pain, trouble, loss. But moral “wrong” and “right” are more than this.] By self-consciousness man can know himself; by conscience can judge of himself, his thoughts, words, acts. Conscience can even judge conscience! [

2. The “cor—” is a real personification. A man can, if he will, keep his inner self a secret, locked up from those who know and love him best; an inner shrine of privacy whose door he can close against all comers (1Co_2:11). “All,” except another Self who shares this knowledge along with him; from whom no secret can be hid; who knows everything, and will “have its say,” and pronounce its judgment, upon everything.]

3. Very little use in discussing whether this be a distinct faculty, or only the judgment exercising itself upon moral questions, as it might upon the wisdom or unwisdom of actions or motives. “Words, to no profit” (2Ti_2:14). Surest basis of any attainable knowledge is found in the Scriptural distinction between “soul” and “spirit.” [Primary text on this topic, 1Th_5:23; the only complete enumeration of the elements of the (so-called) trichotomy of man’s nature. All three are mentioned elsewhere. Scripture consistent throughout in the distinctive use of “soul” and “spirit,” in both Old and New Testament. All Paul’s vocabulary of the religious life is built up upon the distinction. Notably in 1 Corinthians 2).] No animal is more than body + “soul.” The life of “body + soul,” with all their powers and faculties, in varying degrees of development and training, is the “natural” life. The “natural man’s” life finds there its range and limit. What is (often only in very rudimentary, but germinal, form) found in the activities of the material and immaterial part of the animal, “from the oyster to the eagle” (Alford), but developed, cultured, to largest range and highest pitch of perfection,—these are the life of the “natural man,” except that in him also there remains personality, with its self-knowledge and its self-determining will,—part of the “image of God” not lost. [But some would include this within the life of the “spirit” also. The line of demarcation is not easy, perhaps not possible, to draw. Certainly] the conscience belongs to the “spirit,” the Godlike, God-capable, side of human nature. It is its “eye” (Mat_6:22; Eph_1:18 [N.B. var. reading]). It is the organ of all knowledge of “spiritual” things; its possession puts man into communication with that “spiritual” world, in which God, sin, redemption, guilt, holiness, are ruling facts. The judgment of the intellect is per se, neutral, non-moral; the judgment of the conscience is moral, concerned with the ethics whose basis is the law of God.

II. In any case a distinction must, very helpfully, be drawn between the faculty for knowing moral differences and the actual and correct knowledge of them.—

1. Conscience is the Judge seated on the bench, ready to administer, and apply to any cases and questions proposed, any law supplied to It. It makes no law; It may administer a bad, or imperfect, or mistaken law; It may judge by an imperfect standard. It is the Eye, made for the purpose of distinguishing Light from Darkness; possessing the power to distinguish, even while there is no Light actually given. It can of itself supply no Light; of itself it can enact no code, can establish no tests of Beauty or Deformity. It is a moral sense, analogous, say, to the æsthetic sense (Php_1:9, Greek). The Law and all knowledge of it, what actually is Beautiful or Evil, Light or Darkness,—these must come, must be given, to Conscience from without. It recognises, but cannot by itself originate or discover, truth. Truth is a revelation; Conscience is only organon. [Said Rabbi Duncan, similarly, of Reason: “It is certainly more of an instrument of discovery than a discoverer. At least, I don’t think it has discovered much. It is of use to show its own impotence, and of use to welcome revelation” (Colloquia Peripat., 62).]

2. No race, no man, is ever actually found with nothing but the bare faculty; the Judge is never left without some knowledge of the law and will of God; the eye is always visited with some light with which to deal. But this is grace, not conscience. It is something added to, an endowment of, the bare faculty. “Innate” ideas of morals are really implanted ideas. The most elementary knowledge of “right” and “wrong” according to the mind of God; the response which the heart and conscience sooner or later always make—approving, accepting, applauding—to the “right” as God estimates it, whenever it is proposed to their judgment,—these are the fruits of the Redemption of the Race by Christ; part of the “free gift which has come upon all men,” designed to issue in, and lead “unto, justification of life” (Rom_5:18); they are rays, dim and scanty perhaps, of “the light that lighteth every man” (Joh_1:9). The heathen have some (Rom_2:14-15); it needs supplementing, guiding, training, by the use of the written Word. The inner light needs the check, the direction, the interpretation of the objective Standard. And if, of the two selves and their utterances and judgments, there can be no doubt to a man in any degree of spiritual health which is the worthy and true; if the Judge knows God’s law at all, and responds to it, and gives right judgment as before God; if the Eye has any light, and recognises it, and loves it,—this is all grace, the working and gift of the Holy Spirit, Whom the death of Christ has made in some measure the birthright privilege and possession of every human soul.

III. How far are the judgments of conscience authoritative and final?—

1. As the æsthetic sense, the sense for beauty, may, by being accustomed to bad models, be perverted or depraved, until it may even come to prefer the poor, and mean, and unworthy, and ugly; or as it may be developed, and its sensitiveness may be cultivated, to a very high pitch of delicacy, till it judges rightly, by a swift, infallible instinct which does not stop to reason, nor could always give its “reasons”; so may the moral sense, the Conscience. As the judge from the bench may grow accustomed to a bad, defective, or iniquitous law, or may even come to rejoice in injustice, whilst knowing it unjust; or, as he may get continually a wider knowledge of a perfect Code, and may develop a growing readiness and delicacy of just perception of its applicableness to particular cases; so may the inward judge, the Conscience. The eye may grow diseased until the very light is painful, and it seeks darkness; so may the moral eye, the Conscience. [Hence Paul’s perfectly conscientious persecution was sin. Its conscientiousness did not make it right. “Forgive them, for they know not what they do,”—but they needed “forgiving.” Ignorance in their case, conscientiousness in Paul’s, left the door open for mercy. In him the judge wanted a better law; though how much of pride, self-will, hatred of Jesus of Nazareth, mingled with his conscientious, zealous activity in persecution, perhaps only his Lord could tell.] Hence the need for the objective, absolute, Divine Standard. The “light within” may “become darkness.” The eye may cease to be “single.” [“Right by my clock.” But what of the “clock”? “Correct by my scales,” “true by my yard measure.” But what of the “scales” and “measure”? They need bringing constantly before the (Divine) Office of Weights and Measures for examination, and perhaps adjustment. Tell me the moral company you make your Judge keep—both in reading and in actual social intercourse; he may have become corrupted, and be giving, not the judgments of God, but the foolish or wicked decisions of an evil age or set, and may even have come to judge as your own wicked heart desires. (In some handicrafts the workers always, day and night, wear gloves, so as to keep the delicate sensitiveness of touch unimpaired).]

IV. Hence conscience may be trained.—Like any other faculty. We learn not only to walk, but to see with eyes which, as organs for sight, -were perfect at birth. Give more and more of knowledge; keep the best standard before conscience; live in the company of holy people, and of the Holy One Himself; conscience will thus learn to think and judge after the standard of God.

V. The only morally hopeless man is the man who has so grieved the Spirit of God that He has withdrawn not the capacity, indeed, but the modicum of knowledge—which was His original gift, and was only maintained, like all “good,” by His ceaseless grace. The eye may die with ill-usage, or with disuse. The judge who is never appealed to, or is disregarded, may slumber on the bench more and more deeply, until he seems past awakening, or sits practically dead upon the very judgment seat; representative of the King though he is, he may cease to speak, or may be past speech. Yet note, these are figures which may be pushed until they become falsehoods. The eye may seem dead from disease or disuse, yet we should never assume that it is past awakening to its old activity. If the light return, it may, except in the rarest instances, still be opened, and may resume its old function of seeing and distinguishing. Perhaps the judge seldom or never really vacates his seat; he may be roused, and indeed will rouse himself, at the sound of the judgment trumpet, if not before. He will resume his office, if it be only eternally to condemn. [Manhood came into the world in its complete equipment, personal, capable of God, and will go complete into eternity. Children had a conscience before they knew it. The lost have not lost it. The saved in heaven have it still, though there it has only occasion to approve.]

VI. Conscience may approve, as well as condemn; may be a real comfort, a very effective strength.—So here. Through misconceptions and misrepresentations and opposition Paul holds on his way. Men at Corinth or elsewhere may say and do what they please in regard to him, he can look them, and still more can look himself, in the face and say, “In simplicity” etc. [In a qualified sense: “Which of you convicteth me of sin?”] Majorities do not settle morals for the Christian man; he may have to be solitary, singular, with nobody on his side, or agreeing with his judgment, except his Master above him, and his Judge within him. “Our rejoicing is this,” etc. [May illustrate the topic by the barometer on board the vessel sailing between the Tropics. It is the soul’s aneroid, giving early, decisive warning of danger otherwise perhaps unseen. Or by the little dog which lies carved in marble at the feet of his master, on the tomb of William the Silent at Delft. By barking, and scratching his face, he had awoke his master and so saved his life, on the occasion of a night attack on the tent of William by the Spaniards in the camp before Mons. William had only just time to escape. Good to have such a friend. Men have, in Conscience.] [Some men have this “candle of the Lord” only to put it out, that they may better sleep sin’s sleep in undisturbed darkness.] [“A stony, benumbed, bribed, deluded, muzzled conscience” (Bunyan).]

2Co_1:20. Christ the “Yea” and the “Amen.”

I. The promises of God.—

1. “How many soever be,” etc. What a suggestion of their number. No stint in His measure in this, as there is in nothing else which He provides for man. He gives promises “with both hands earnestly” (Mic_7:3). “Good measure, pressed down, running over, into our bosom” (Luk_6:38). It is God’s style of dealing with us. He promises worthily of Himself.

2. What a suggestion of their variety. Such old-fashioned books as Clarke’s Faithful Promiser may have been too mechanical in their tabulation of the promises, and their apportionment to the different needs and occasions, so that the reader might look for a promise, as it were, docketed and put away in a labelled “pigeon-hole,” ready for reference and production at a moment’s notice. But such a book was at least the product of a familiar and thorough knowledge of the Word of God, which had led up to the conviction that no need could arise, or had ever arisen, in the life of a child of God, but it had been anticipated by the Father, and that for it the Father had said the exactly right and sufficient thing. The style of book may go out of fashion—and may come into fashion again—but the fact remains. St. Paul’s Bible—the Old Testament Scriptures—is a mine of wealth for the heart of the child of God. He hardly had in his thought here any cento of promissory “texts” from the Old Testament, though the fulness and appropriateness of these is a fact which every year’s fuller knowledge of the Word of God will confirm, with more abundant reason for strong conviction. In every direction in which need may lead or drive us, we find words which “might have been”—is that all we should say?—“written for the occasion.” [An old missionary in Fiji (known to H. J. F.), crossing over the island where he resided, to his Sunday morning’s work, found, at the crest of a long and toilsome hill which he had to climb in the sun’s full heat, and in the enervating, relaxing atmosphere, a stick planted in the ground, and to it were attached two or three fresh-gathered cocoa-nuts, whose sweet, cool “milk” might refresh him on his journey to preach. A paper tied to the stick explained that a native, knowing that the preacher must needs pass that way that morning, had so provided beforehand refreshment for his wearied teacher.] [Or the illustration may be the cache of preserved meats or vegetables, put away beneath a cairn of stones by Arctic explorers, as a provision for any lost or starving party who may pass that way.] Turn we in any direction, in the day of any distress, a promise confronts us, made for the occasion. The promise is at any rate the paper tied to the stick, the flag left flying over the cache, to call attention to the substantial help which is “laid up for those that fear God” (Psa_31:19). The promise is there, the help is there. [Often difficult to defend in cool reason such a use of a mere “scrap” of Scripture, torn away from all context and history, as Bunyan once made, when greatly distressed as to what might become of his family if he were taken from them. He found comfort in Jer_49:11, “Leave thy fatherless children, and let thy widows trust in Me”; words spoken to Edom, the enemy of the people of God. Yet such a use of a fragment of Scripture is but one of innumerable examples in the life and practice of some of the wisest, holiest, most spiritual people in every age and Church, and is not lightly to be despised or set aside as unwarranted. Does not the Spirit of God in such cases guide the instincts of God’s people, and give intuitions of truth which reason afterwards justifies? In this particular instance there is at any rate in the words a revelation of the heart of God which, if thus disposed even to Edomite enemies, surely warranted the faith and hope of the Bunyans of all time.] No need without its promise of supply, in infinite variety.

3. What a suggestion of the “exceeding great and precious promises” (2Pe_1:4). Stars of first magnitude in the expanse of revealed mercy, which overarches all the need and weakness of man’s life. [There are many of smaller magnitude. With the trained eye, the closer scrutiny, the more help, the more of such “stars” are brought into view. Heaven would be poorer without any one smallest “star.” Not the magnitude, but the steadiness, of the pole-star makes it valuable to steer by.] Extraordinary promises of extraordinary help for extraordinary needs, needs perhaps occurring but once in a lifetime, but not forgotten or left unprovided against. [In a banker’s private room may now and again be seen a £10,000 bank-note; a rare thing, a curiosity—cancelled, of course. “I promise to pay,” etc. “An exceeding great and precious promise.” There are £5 promises, £10, £100, in the Word—and still more truly in the heart—of God; and there are £10,000 promises, and these never “cancelled”!] Their number, variety, fulness, and sufficiency are all worthy of, and quite “natural” to expect from.

II. The God of the promises.—

1. They are worth nothing, they are nothing, but for their connection with Him. The cheque or the bank-note is in itself a nearly valueless piece of a rather special make of paper, but it passes from hand to hand, as full of value, not only because “there is money at the back of it,” but because there is a person at the back of it somewhere. It is part of that “transfer of credit” which forms so much of the money-settlements of modern business; the credit is that of the credible and solvent person somewhere. So the heart does not so much rely upon a promise as upon a Promiser. Behind the word of promise there is indeed the store of provision for its redemption; but the real guarantee and ground of its helpfulness is that it is His promise, who is the “faithful God” (2Co_1:18). There is no ultimate rest in propositions, or in promises, but in a Person.

2. What a view of God’s character. May dwell with adoring, grateful wonder upon the reputation He has earned in the story of the Church, or in our personal life as a “promise-keeping God.” Filled with astonishment as we see how perfectly, and in face of what “difficulties” (as we humanly speak), He has fulfilled His promises; so that, with accumulating wealth of proof, the testimony always is, “There failed not ought of any good thing which the Lord had spoken, … all came to pass” (Jos_21:45). “There hath not failed one word of all His good promise” (1Ki_8:56). But there is an earlier, perhaps a greater wonder, that He is a “promise-making God.” Moreover, not waiting to be asked to promise to help or to save, but promising [“answering,” Isa_65:24] before men ask; providing for our fears and our needs before they have arisen, and in that fact binding Himself to help, or bless, or make holy. His are the promises of a God Who has volunteered them; Who in His loving forwardness towards us, proffers His help. And since the words are from His lips, promises are prophecies. He promises that things shall be; then they shall be. There is no doubt, so far as the fulfilment depends upon Him. And in cases where man’s own act or his moral attitude is the necessary condition of the fulfilment, then the very moment the condition is fulfilled on man’s side, there is no delay, no reluctance, on God’s side to finish the matter—He does not need a moment’s persuasion to induce Him to follow up the fulfilment of the condition by doing his own part; He fulfils His part on the instant. He is a God Whose willingness to give is indicated by His unsolicited readiness to promise. A promise-making God!

3. It may almost be said that He is a God of more promises than there are in the Bible. Let the old-fashioned bookmaker compile laboriously, and classify, and codify, every scrap of Scripture language which can be made to exhibit the shape of a promise, yet the book would not meet all needs of man’s life. So far as finding an explicit and applicable “text” goes, many an emergency may arise which does not readily range itself under any of the categories for which corresponding promises have been selected. There is something—if not exactly “a text”—in the many-sided, perfect Word of God for every heart in every demand which its life makes. But if it should not be at once, or readily to be found, at least there is something in God. His very nature and character are a fruitful ground of new promises. If it were so, that an absolutely unique and novel need had arisen, not provided with its discoverable written promise in the storehouse of the Bible, the heart might turn with its need to God. The certain, prompt, sufficient response of the heart of God would be, as it were, a new promise coined at the instant. A promise is His will expressing itself toward the cry of man’s need. The up-leaping of His ready heart and will towards the soul that seeks Him with its appeal for help, is an offer of help, a promise of it. The heart of the promise-making God bears within itself, and brings forth on the occasion, an infinite wealth of new “promises.” In all this He is the God the highest expression, and the most complete, of Whose will and heart toward mankind is Christ. Which leads to

III. Christ the great Promise and the Ratification of all other promises besides.—

1. “How many … be the promises” they are all in Him. All approach of God to man has always, and only, been in Christ. He is the Condition sine quâ non of all intercourse between God and man, in both directions. In Him God has approached man, has offered to man, has promised to man, not so much this or that gift or grace or mercy or help, as in effect all gifts, all grace, all mercy and help. The whole attitude of God toward redeemed Humanity is “bodily-wise” (Col_2:9) expressed and exhibited in Him Whose significant name is “Immanuel.” A God in His holiness arrayed against a sinful Race in necessary antagonism, is a thing more than conceivable. A God holding aloof in supreme indifference would not be an impossibility. In point of happy fact, the God with whom our Race has had to do has been a “God with us.” The whole attitude of God towards man, as we know Him in Christ, is a proffer and a promise, containing within it implicitly a promise for every need of man’s soul. Each single promise with its fulfilment is but a particular expression of all that whole approach, that volunteered offer of Himself—with all the infinite “contents” of that thought—which is made in the very fact of the gift of Christ. Each single promise and its fulfilment is a detail of the one first, summarising gift and grace—Christ. [Rom_8:32 approaches this, but translating the ineffable fact into human thought with a difference, rather argues: “If He began with the greatest He had to give, He has so set the fashion and precedent of His bounty that, after that Gift, man may well expect anything. He who has given the thousands of pounds, will not hesitate to add the odd shillings and make them into guineas. After the first Gift, every smaller bounty man may need or ask, is a trifle.” Here we go beyond this.] Every new promise, and every new gift or mercy or deliverance by which it is redeemed and fulfilled, is not here conceived of as an additional act of God’s bounty. It was already given in Christ. To speak in human language, it would be inconsequent, illogical, for the God Who gave “His Son Jesus Christ” (2Co_1:19), to refuse to fulfil any word of promise which may be pleaded by a soul in need of help. It would be to “go back upon” what was said and done, upon “the Word” which God uttered, when He sent His Son, “His unspeakable Gift,” into the world. The One Gift was in effect a Promise; it anticipated, summarised, pledged, all subsidiary detailed promises besides; it also pledged their fulfilment.

2. So then Christ is God’s “Yes.” Men come asking large things. “Is it really of any use to ask or expect so much?” they say with honest misgiving. They come asking again and again; He never denies them, but their heart wonders whether “by their continual coming they may not weary Him.” They are filled with a sense of unworthiness, none more deeply than the holiest of His people: “I am not fit to come, not worthy to be heard.” They have ill-employed grace given in the past: “He might justly ‘upbraid’ (Jas_1:5) for our neglect or waste of past bounty.” And so on, through all the round of the varying and abundant reasons for doubt, for expecting nothing. Here is one abundant reason for expecting anything, everything. Like His own “in no wise” (Joh_6:37) which anticipates all difficulties, answers beforehand all disheartening “reasons,” takes in every variety of case and age and sin, among the guilty souls who “come” to Him, so this word by anticipation silences all questions, meets all fears, replies to all misgivings, makes all unfitness and past unfaithfulness to be of no practical bearing upon the matter in hand. Is there a real need? Is there an actual promise of supply and help? That is all. Or do men half hope that they may find the heart of God to be willing, and yet hardly dare to come with much definite hope? God has said “Yes” beforehand, in the gift, and the very person and work, of Christ. He gave the petitioner the answer, before the petitioner brought his prayer. “In Him is the Yea.”

3. “Through Him is the ‘Amen.’ ” Granted that a man wins his answer, has his need supplied, his promise fulfilled to him, what guarantee has he of secure enjoyment, of long possession of his blessing? The answer is once more, “Christ.” God’s mercy in Christ both anticipates the gift, and rounds it off, when given, with a holy ratification. The same Heart which desired to give, and actually gave, desires that the gift should be kept and added to; desires, moreover, to give further grace to keep the first grace. God clenches His gift with His own “Amen.” If such a distinction must be made, the Spirit Himself, the Author of all strength to follow up and keep any grace given in, and for the sake of, Christ, is a gift bestowed “through” the Mediator-work of the Son. God’s acceptance of the prayer is a very real “Amen” to it, but the following it up and sealing it by further grace, is a very real ratification of the fulfilled promise. And this is through Christ.

And as such glorious truth is preached, is it not “to the glory of God”?

2Co_1:21-22. A Fourfold Grace of the Spirit.—[Three homilies may be here suggested.]

1. The Spirit gives strength and stability to Christian character.—

1. The figure here implied in the word is different, but the thought is the same as in “rooted and grounded” (Eph_3:17), “rooted and built up” (Col_2:7). The Christian is no “chaff driven before the wind” (Psa_1:4); he is the “tree planted.” He is no tent or frail tabernacle of boughs, easily set up, as easily struck or swept down by the violence of a storm; he is a solid and substantial building. He is no mere “house upon the sand,” but “founded upon a rock.”

2. Our word here says that the grafting “into Christ has made no temporary union, nor one easily destroyed. There is strength in it; it gives strength to the character, stability and fixedness of purpose and principle and course. Men can “count upon” such a Christian. They know what to expect from him. He is a fixed quantity in all their reckoning. They know that he will always act as “a man in Christ.”

3. The man is, to himself and to others, reliable. An old pastor returning to his former Church is not afraid to ask about him, lest he should have sadly to learn that he has fallen out of his place in the Church and “in Christ.” Rather the “tree planted” (Psalms 1), “rooted in” Christ, is like those age-old olives and terebinths of Palestinian landscape, which, amidst the ephemeral growths that clothe the hillsides for a few brief weeks after the spring rains have fallen, stand ever in the same place by “the rivers of water”; Christians once, Christians to the end.

4. In the jungle at the mouth of the Ganges are whole forests of luxuriantly growing trees whose roots spread widely, but barely take hold of the soil; the burst of the monsoon uproots them by the hundred: as the first rush of temptation or persecution sweeps down or roots up the men in Christ who are not “stablished.” Great havoc in some Churches is wrought by a time of sharp testing!

5. How the pyramids of Egypt sit age after age foursquare to every wind, bearing indeed the marks of years and violence, but unmoved by earthquake or time. That broad based, immovable stability is the very ideal of the steadfastness of the Christian life; not the unstable equilibrium of the “pyramid upon its apex” or even of the beautiful but slender column. There are characters in every Church which need buttress and prop and “under-pinning”; and, when pastor and Church have done all they can for such, they never arrive at any real steadiness or stability.

6. A false idea of “humility” has often misled sincere souls in this matter. The will and grace of God, Who by His Spirit “stablished us in Christ” have, without intention, been dishonoured. Men have expected to fall, at least “occasionally.” They have supposed that only spiritual pride or presumption could claim to have stood firm for a whole day, or still less for a whole week or year. It has been deemed “humble” to understate, when bearing testimony, the measure of strength and stability which the Spirit of God has actually wrought in them. But God’s Spirit deserves the credit of all He has wrought; other souls need the testimony to encourage and hearten them to expect larger possibilities, a keeping and a strength not unworthy of the grace of God. If only all the glory be given to “God Who stablisheth,” the man in Christ cannot expect, or get, and testify to, too much of stability.

7. Or conceive of it as the strength of full and healthy life; the strength of a branch in a healthy vine, of a vigorous limb in a healthy body; the stability of a strength-bringing, life-giving, lifelong union to Christ.

8. Also the connection between the steadiness of union with Christ, and steadiness of belief in the great doctrines which are of the foundation of the Faith, is of the closest. The settled experience does something to give or to keep a settled faith. The great doctrines of the Christian Gospel are by no means matters of correct knowledge only, even on such supremely important themes; they are translated into experience in every spiritual man. When he speaks of or engages in discussion or controversy about the Atonement or the Trinity, it is not chiefly his creed that is in question, but his very life. The articles of his Creed are the elements of his life; really “vital” points. The man who year after year is steadily “in Christ” is at this immense advantage in controversy, that with a growing, experimental knowledge he knows the great foundation truths of Christianity to be truths indeed. He is a witness, and his testimony cannot readily be shaken. He himself is not easily “shaken in mind, nor troubled neither by spirit, nor by word, nor by letter” (2Th_2:2). With “an experience,” he may, if need require, hear or read what would grievously unsettle many souls. He is “stablished.”

II. The Spirit gives an “anointing.”—

1. The foundation of this frequently asserted truth is laid deep in the community, the unity of Christ and His people. He is par excellence the Anointed of God. It is His Name as Messiah. All that anointing meant in history, and symbol, and ritual in Israel; all that it meant to king or priest to receive the outpouring of the sacred oil,—that it meant in pre-eminent fulness of meaning to Him. “He is anointed … above His fellows” (Heb_1:9; [Psa_45:7]) indeed, but they are “His fellows,” in this as in all besides. The “thing is true in Him and in them” (1Jn_2:8). It is one of the many instances where New Testament language, used of the Incarnate Son of God, may be applied to and used by the “adopted” (Rom_8:15) “sons of God.” In a very pregnant sense they too are “Christs”; anointed ones, like Him. “Ye have an unction from the Holy One” (1Jn_2:27).

2. They have a very real “priesthood,” not in heaven only [Rev_1:6, if this be not retrospective; but see again Rev_1:10, and (? in the opposite direction) Rev_20:6], but on earth. They fulfil better, though not perfectly, the ideal which was scarcely more than a beautiful ideal in ancient Israel; they are a “kingdom of priests” [Exo_19:6; which Peter expounds correctly as “a royal priesthood” (1Co_3:9)], i.e. a royal dynasty, every one of whom is a priest. The gift of the Holy Ghost is the privilege and the endowment of their high character and function amongst men and toward God.

3. Their “royalty” it one of dignity of character, rather than of function. “Royal” because their Father is King. So far as they may be said to rule mankind, it is by moral force and by the power of ideas. So far as each Christian man is so “filled with the Holy Ghost and power” that he moves in and out amongst his fellows, in the home, or the world, or the Church, a power to repress evil and banish it by his very presence, and a power to encourage good to declare itself and be bold in the assurance of his support; so far is he king. [The artisan in the workshop, the medical student in the dissecting-room, the clerk in the office, the very schoolboy in the playground, who so bear themselves that foul language or foul doing or selfishness are ashamed in their presence, and hide themselves or are silenced, are in their circle in virtue of the royalty of holiness true kings. “The meek shall inherit the earth.” What a real victory and supremacy does the quiet but thorough Christian girl enjoy in many a home!] Christian ideas rule the world, and, along with that active, progressive civilisation which owes so much to, and is found in so nearly exclusive association with, Christianity, surely, though too slowly, are taking possession. So far as in the senate, in the press, in the business, in the daily labour, in the family and personal life, each Christian man is exhibiting them, and so is propagating them, and helping forward their wider predominance and sway, so far is he sharing in His Master’s dominion and royal rule in the earth; in his little measure he is a king. God’s modern Israel, with their sacred deposit of Christian truth, are, like ancient Israel amongst the nations, and like Him who gathers up into Himself all the characteristics of the Ideal Israel, given for “leaders and commanders to the peoples” (Isa_55:4). There is a very real rule over evil in their own hearts, exercised in virtue of the Spirit poured out upon them. In the dim perspective of the future the “saints shall take the kingdom” (Dan_7:18); and there are mysterious suggestions of a share with Christ in the royal rule of the consummated “kingdom of God” [e.g. Rev_3:21; and, earlier, Mat_19:28].

Two things are to be noted. First, if the character be lost, the royalty is lost. They are only kings thus, in so far as, and so long as, the “anointing” rests upon them. [Saul’s royalty lingered later in historical fact, but, theocratically, his royalty was gone when “the Spirit of God departed from him.”] There is no caste of men to-day by birth an indefeasibly royal Israel. Secondly, noblesse oblige. The Christian man should live up to his character. With all humility will he wear his honour, because it is all of grace; but he has an honour to wear, and in his friendships, his pleasures, his business, every occupation of his life, should remember that there are things this Divine “royalty” cannot do, places to which it cannot go, there is company which it cannot keep, there are friends which it may not choose to cultivate. If one of this royal race will persist in forgetting his high honour, he will grieve, and may grieve away, the Spirit Whose anointing is his patent of royal dignity.

4. Their priesthood is one of function.—For a special purpose the Law “came in beside,” came in episodically (Rom_5:20), in the course of the development of God’s ideas. Its specialised priesthood was a necessity, and relatively a good thing. Absolutely it was a retrogression from the more perfect ideal of a priesthood, which belonged to manhood, though in patriarchal days it was accidentally and prudentially localised in the father of the family or the head of the tribe. Still, the idea was not forgotten in Israel. Not to quote again Exo_19:6, the slaying of the Passover lamb by the head of the family was contemplated as a permanent point of the Passover ritual, and the lamb was a true sacrifice, though not that alone; it had other meanings also. Prophets like Samuel or Elijah might offer their sacrifices, though in, e.g., Samuel’s days these were priests fully appointed. David once wore the ephod of the priesthood (2Sa_6:14); and there is no need to reconstruct the religious history of Israel in order to account for 2Sa_8:18, where David’s sons are called “priests” [so literally, Heb.]. The older, wider, patriarchal idea of priesthood, and the, true priesthood of every Israelite—perfectly valid, although, as a matter of convenient and didactically serviceable arrangement, it had been concentrated in a special, representative order of men chosen out of one tribe—made it possible for at least a titular honorary priesthood to be conferred upon the king’s sons. The analogy of all this to the priesthood of Christian men is exceedingly close. The ministerial and teaching office is seen, e.g., in 1 Corinthians 14, early to have begun to specialise and localise itself in particular men amongst the whole body of believers. But this means no “clerical” caste in the Church; it is but a prudential and, as things are, salutary, necessary concentration of a ministry belonging to every believer. And there is no “priestly” caste at all which has any office or prerogative that may not on occasion, at the call of God, be exercised by any member of a Church. It would be an ill day for any Church when the ministry was recruited only from the families of the ministry; when ministers’ sons should, in any degree as a matter of course, “take up their fathers’ profession.” So, too, every “lay preacher,” and in lower degree every Sunday-school teacher, every one who speaks to a soul for Christ, keeps up the needful protest that the teaching, saving function is no special right of any clerical order. (As to woman’s part in public worship, see under 1Co_14:34.) In the Christian Church manhood-priesthood is again the order; the original order, obscured by the episodic priesthood and ritual of Mosaic Law, is now once more brought into prominence and use. The priesthood is inherent in every “anointed,” every “spiritual,” man.

5. With one marked and emphatic reservation.—Christ does not share with His people the atoning work of His priesthood. He alone makes atonement for guilt. Needing to make none for Himself [unlike the old High Priest (Heb_9:7)], He reserves to Himself the offering of the one sacrifice “for sins for ever” [query, better connect “for ever” with “sat down” (Heb_10:12)]. The Christian year has become one long “Day of Atonement”; the yearly cycle of the old sacrificial order has gathered itself up into one, the Sin-offering of that Day, now made perpetual after the one first and final consummation upon the Cross. And, as of old, the sacrifice and its presentation in our Christian Day of Atonement are the unshared act and honour of our High Priest. A guilty conscience, or a heart full of fear, must look to, and rely on, Him and His good offices alone. Guilty souls have “their access unto the Father” only by Him (Eph_2:8; Eph_3:12; Heb_4:14; Heb_4:16).

6. But, with that exception, His people share His priesthood.—

(1) In a very true sense their intercession for the world around them is effectual for the world’s great blessing. If the Church ceased to pray for the world, or were removed from out of it altogether; if the world were left to its own evil, godless heart (Eph_2:8), the very world itself would account it no small calamity and curse. The Church says, as did Samuel of Saul, “God forbid that I should sin in ceasing to pray for you” (1Sa_12:23). One of the most precious prerogatives of the manhood priesthood of the “anointed” believer is “to make prayers and supplications, and to give thanks for all men,” etc. (1Ti_2:1-4). God would have all men saved; the Church of God should never cease to have a heart with a world-wide outlook and yearning. Priesthood should mean no aloofness or exalted separateness from the general mass; the truest priesthood means the closest brotherhood, the most intimate nearness. Christ in heaven, His people on earth, interceding for the world,—in that is the world’s hope. Every Christian priest may covet and cultivate, as part of his “anointing” for his office, the fulness of “the Spirit of grace and supplication” (Zec_12:10). A noble work, open to the simplest, poorest, humblest; and very mighty are some such in every Church in their pleading, interceding prevalence with God.

(2) Several passages bring out other typical characteristics of the priesthood of “anointed” believers; e.g. 1Pe_2:5, “To offer up spiritual sacrifices,” i.e. sacrifices which are not, as aforetime and now in heathenism, things fleshly or material at all. They present themselves before God with hearts full, e.g., of praise [“whoso offereth praise,” Psa_50:23]. Any material gift is valueless unless it embody and express a “spiritual” sacrifice. No point more needful for the Christian priest to note and guard than this. The heart always gravitates towards the material; it is easier to bring the gift than the heart. [1Sa_15:22, where “better than” means that “sacrifice,” be it never so costly, abundant, slavish in its devotion, is of no value without “obedience.”] Heb_13:15 well comments on this: “By Him [i.e. Christ; our praises, as our prayers, can only come up to God in virtue of His mediation] let us offer the sacrifice of praise continually, that is, the fruit of our lips [cf. Hos_14:2, which anticipates this thought, the “calves of our lips”], giving thanks to [“making confession to,” margin and R.V.] His name.” Every anointed priest has his temple, with its altar of this incense, within his own heart. Within him is a shrine in whose holy secrecy there may go on the perpetual offering of a man who “prays without ceasing, and in everything gives thanks.” Paul is a priest at an altar in Php_2:17, but with another kind of offering. His offering, his sacred service, is the body of Philippian believers, or, more exactly, their “faith,” which, by the blessing of his Master, he can bring and show as the fruit of his work in Philippi. He asks his Master’s gracious acceptance of their “believing” life and character. His life is in danger; any day may see him brought to trial; the issue may be death. If his Master ask his life as the crowning act of a career of self-devotion, well and good. Paul is more than content; he will “rejoice” to pour out—as (in heathen phrase) a libation, or (in Hebrew ritual order) a drink-offering—by the altar, or even as it were “over the sacrifice” which he brings and lays upon it, his very life. The type of a “priesthood” fulfilled by many a busy, fruitful toiler, whose life may not, indeed, have issued in a technical “martyrdom,” but which has not less really been “spent and spent out” over the work, accumulated results of which are the offering with which he appears at the altar before his Lord. Unhappy that “priest” whose “anointing” has been practically in vain, and who appears before God empty-handed, having no fruit to show, nothing to lay upon the altar for acceptance and reward. Rom_12:1 takes up the self-devotion which perhaps culminates in some day of martyrdom, but which in every case will have been the keynote of the whole life, the great foundation principle of it all: “Present yourselves a living sacrifice.” [So the text is naturally quoted, with a perfectly correct appreciation of its force. But there is terrible point and force in “present your bodies.” Paul’s readers were only too familiar with fact that (as in some Oriental cults of to-day) women—“sacred slaves”—and even men, literally “presented their bodies” to the divinity of a temple, and enriched its treasury with the proceeds of abominable and unnameable lusts. “Present your bodies … a sacrifice … holy.” Heathen sin often ran into sensual sin; the fact in part gives a colour and emphasis to Paul’s use of the phrase “the flesh” (see under 2Co_7:1); his exhortation here is but the summary of many an injunction such as Rom_6:12-13; Rom_13:14. Heathen sin had showed itself most obviously open to observation and censure, in fleshly sins; Christian holiness would most obviously begin and would be appreciable in a sanctification of the very body itself. “Present your bodies.”] The man who thus “presents his body” has first offered much more; he has devoted himself. The offering of the body is the act of a man who is himself an offering, and is himself the priest who presents it. And such a daily, detailed consecration (Joh_17:19) of self and activities and life—needs a perpetual “anointing.” It is the offering of a man “filled with the Spirit.” In the Old Testament, Samuel was an early and beautiful example of a life thus wholly given to do nothing and to be nothing except for the Lord, its Tabernacle, its service. His mother “presented his body,” presented her boy, as her offering to the Lord. Nor, we may believe, did he go back from the spirit and the terms of his mother’s gift [“I have returned him to the Lord; as long as he liveth he shall be lent unto the Lord” (1Sa_1:28)], when he came out from “dwelling in the house of the Lord” (Psa_23:6) into the busy life of practical government, and into the “secularities” of the life of a family and household. The happy days spent in ceaseless ministration in the tabernacle with Eli were days of a “living sacrifice.” Happy those on whom rests continually the Spirit’s “anointing” for this form of priestly function. Joh_17:19, above quoted, brings such a life into very close parallelism to that of “God’s Anointed One.” Is not He—are not His people—both Sacrifice and Priests?

III. The Spirit is a “seal” and an “earnest.”—Upon this word “sealed,” thus simply introduced and left for the pondering of the Corinthians, we may cast the illumination of Paul’s fuller explanation of his thought in Eph_4:30, itself lighted up, as Ephesian listeners on whose ears the word fell for the first time would instinctively light it up, by 2Co_1:13-14. Indeed, Eph_1:14 is only a little fuller statement of what is, evidently, from its occurrence here, a sample of Paul’s habitual thought about the work of the Holy Spirit.

1. The “seal” is a person, the same Divine Person Who is the “earnest.”—Eph_4:30 contributes to make that clear. We might not infer very much from the word “grieve,” if it were an isolated turn of phraseology; though, whilst one could speak, not unnaturally, of “resisting” or of “yielding to” an influence or a personified Force, it would not be as natural to speak of “grieving” it. Poetically one might speak of “obeying” a force; but men “grieve” a person. But the expression is not isolated. It is a sample case of a whole group of New Testament terms of expression, beginning with John 15, 16, which assume, imply, and so indicate, a personal Holy Spirit. Men not infrequently can gather with utter certainty—very frequently in a court of justice will a shrewd counsel do so—from a passing phrase or a single word, spoken or written, what is in the mind of the speaker or writer, though he did not intend it to be discovered. Very often may be thus inferred a man’s habitual opinion upon a topic. When the disciples in the upper room heard Jesus speaking of “the other” Comforter, repeatedly say, “He,” “Himself,” “Whom,” they could only believe that to their Teacher the Comforter was not something, but somebody, another personal Friend for them comparable to Himself. [The geologist may find a deep lying and extensive stratum “crop up” at the surface, only in one very narrow area. He follows the indication of the one single narrow spot, and finds the vast beds beneath. The silver mines of Peru were discovered because, where a dislodged rock had rested, an Indian noticed the shining metal showing.] In Paul’s word “grieve” there is the cropping up of a great underlying and extensive and precious truth, the personality of the “sealing” Spirit.

2. The sealing has been done in view of a “day of redemption,” i.e. of “the redemption of the purchased possession.”—Thus is the matter viewed from the side of Him Who “seals.” Viewed from our side who are the “sealed” persons, that “day of redemption” is the day of coming into “our inheritance” (Eph., ubi supr.). The “purchased possession” is God’s or Christ’s (Act_20:28). The “inheritance” is that of His people. When in “the Day” He enters into full possession, they enter into possession also.

(1) Man’s “day of redemption” was the Friday of Calvary; Christ’s “day of redemption” is in the future. (See the fuller, future sense of “redemption” in 1Co_1:30.) On the cross, for man’s sake, was Christ with His own blood “paying down the price” [an expression which has hardly more than this one point of contact and analogy with the fact] of man’s freedom from the results of the curse and penalty of sin. For His own sake He was also paying down the purchase money for a “peculiar people” [1Pe_2:9, lit. “a people of possession”], an Israel which, in a world where all are “His own,” should be His “very own” acquired for Himself, specially precious to His heart. In the manward aspect of the “redemption,” it was complete at Calvary, when He said “It is finished.” Yet all that He intended “redemption” to include, will not be fulfilled until, in the resurrection morning, the very body itself stands, like the whole redeemed Manhood, freed from the latest trace and touch of the curse of sin. In the Godward, Christward aspect, “redemption” will not be complete till the whole company of those whose faith in His atoning death turned their “redemption” into “salvation,” stand thus gloriously complete by His side in their “inheritance,”—that “of the saints in light” (Col_1:12). [Roughly illustrate by the purchase in the factory of a vase of costly marble, which is as yet in the rough. Price paid, purchase complete, ownership absolute; but a sense in which the purchaser does not regard possession or ownership realised until the finished vessel is safely delivered at his home. Or the buyer in the cattle market chooses, pays for, becomes the owner of, sheep from the “pens” of several sellers. Ownership is “finished” before he leaves the market. But in a very real sense he looks forward to a completed and finished ownership, when at last the selected sheep have all been brought safely home. The purchase was “finished,” the sheep were “his own,” in the market; the purchase is not “finished,” the flock are not assuredly and in fulness of possession his own, until they are safe in the home-fold; the two “redemptions.”] The presence and work of the Spirit is a significant thing for the present of our religious life, but it is significant also—to Christ and to His people, both—for the future “day” and its hope. It is the buyer’s mark of ownership put upon the sheep he has purchased. It is “the broad-arrow,” the “seal” of the King, stamped upon, to identify and to claim, His own purchased “vessel.”

(2) To His people themselves it is the “earnest,” i.e. a pledge, of some future good, which consists in a sample of that “good” (Rom_8:28). It is the shilling given to the recruit as the first money of his future pay. It is the deposit paid on account towards the fuller payment of a completed bargain. It is, more exactly in analogy with the fact illustrated, the maintenance paid to the minor under his father’s will, until he comes of age, and the whole estate is at his disposal and enjoyment. The life and grace and work of the Spirit now within the Christian man, are the sample, the first taste, the beginnings, of the fuller life of “the inheritance” when it comes. That life hereafter and this life here are not two, but one. This is the eternal life. The division line between the old and the new is not before the Christian, located at death or judgment; it is behind him, located at conversion. Then began one life which has become his true life, the natural life having become a subsidiary one, which soon drops off and leaves the eternal life to go on into eternity with unbroken continuity. Further, the fact of this life binds the Divine Giver of it to complete His gift hereafter. “Our hope” does not leave us by-and-by to wake up befooled, deceived, “ashamed,” “because the love of God is shed abroad in our hearts [so here] by the Holy Ghost given unto us” [Rom_5:5; the whole argument of “an earnest”]. If on the Christian’s own part there be faithfulness, kept up in the grace which is itself part of the “earnest,” there will also be, there is pledged, a faithfulness on the part of God. Having given the Spirit, He cannot go back and withhold the “inheritance.” The sample binds Him. “Will He give me ‘glory’?” “Yes; He has given me ‘grace.’ ”

3. Similarly, the seal is in no arbitrary or accidental connection with the completed ownership and full possession by Christ towards which it points. A seal very commonly bears the initials, it may bear the image, of him whose seal it is. The presence and work of the Spirit of God “in our hearts” are restoring “the image of God”; they ought to bring out “a conformity to the image of God’s Son” (Rom_8:29). Christlikeness, inwrought, brought out, by the Spirit, is, to others and to the man himself, the seal. The argument of ownership thus lies upon the surface: “The man belongs to Christ, for he is like Christ, getting more like Him day by day.” When Christ comes to get His own together, the “Firstborn” (Rom., ubi supr.) will look for and claim the “many brethren” in whom there shows that family likeness of which He is the first and best exponent. Thus, then, the “seal” may be lost; the earnest may be forfeited. They—it, the complex, and yet one, blessing—are grace imparted, maintained, only by the ceaselessly renewed gift and indwelling of the Personal Spirit of God “in our hearts.”

HOMILETIC SUGGESTIONS

2Co_1:12. The Testimony of Our Conscience.—[A companion, complementary, “witness” to that of the Spirit of God (Rom_8:16).]

I. What is this conscience?—

1. We are made conscious beings, and can perceive things past and present relating to ourselves, both tempers and outward behaviour. But conscience implies somewhat more: its main business is to accuse or excuse, to approve or disapprove, to acquit or condemn. By some called “moral sense.” Scripturally it is: “A faculty or power, implanted by God in every soul which comes into the world, of perceiving what is right or wrong in his own heart or life, in his tempers, thoughts, words, and actions.”

2. The rule of conscience is

(1) for heathens, “the law written in their hearts” (Rom_2:14-15);

(2) for Christians, the Word of God, the writings of the Old and New Testament; the purpose of which is stated in 2Ti_3:16. “He esteems nothing good, but what is here enjoined, either directly or by plain consequence; nothing evil, but what is here forbidden, either in terms, or by undeniable inference. Whatever the Scripture neither forbids nor enjoins either directly or by plain consequence, he believes … indifferent, … in itself neither good nor evil; this being the whole and sole outward rule whereby his conscience is to be directed in all things.”

II.

1. The testimony of conscience,—If (as here) approving, depends upon

(1) a right understanding of the Rule, the Word of God;

(2) a knowledge of ourselves;

(3) an agreement of our life, inward and outward, with the rule; and

(4) an inward perception of this agreement. “This habitual perception, this inward consciousness itself, is properly a good conscience.”

2. This presumes a moral basis, “a spiritual condition,” a saving faith in Christ, which gives the “evidence” of Heb_11:1, accompanied by love “shed abroad in the heart,” and the fulfilment in us of Heb_8:10.

III. The matter of the testimony.—

1. Briefly, “our conversation”; this “in the world,” even that of the ungodly; “in simplicity,” all the actions and conversation full of the light of heaven, love, peace, joy in the Holy Ghost, the eye of the mind steadily, singly, fixed upon God; “simplicity” in intention, “godly sincerity” in the execution of it, much more than heathen sincerity; “not with fleshly wisdom,” not by the force of good sense, good nature, good breeding; this is only attained to “by the grace of God.”

2. This is the ground of “our rejoicing.” “Our” joy is no natural joy, or physical lightness of spirits; nor the joy of ignorance of the law which is broken; nor that of a dull or callous conscience. It is the joy of holy love and happy obedience.—Wesley, “Sermons,” xii.

2Co_1:15. Benefit (= “Grace”). To have the Gospel and its ministers is—

I. An unspeakable benefit.

II. One not easily exhausted. [“A second.”]

III. One to be diligently improved.—[J. L.]

For 2Co_1:23-24, see under chap. 2.

2Co_1:15-18. A Christian Man’s Promises are:—

I. Sincere.—Duly considered in the making; carefully worded (2Co_1:14, “ye read”); honestly intended.

II. Held binding.—In the sight of God; in spite of inconvenience and self-sacrifice.

III. May sometimes be superseded.—By higher obligations; by circum stances beyond his control.—[J. L.]

[Of God’s promises III. is never true! The “Amen” of completed fulfilment always crowns the “Yes” of the initial promise!]

2Co_1:17. A Christian Man’s Steadfastness of Purpose.

I. What it includes.—Due consideration; the purpose must not be lightly formed. Conscientious prosecution; it may not be lightly given up. This does not exclude the propriety of a change of mind under the force of new and imperative circumstances. [So the true immutability of God does not consist in His never altering His course of action, or what, speaking humanly, looks like changing his purpose toward the man; but in His never changing the principles of His dealing with men, with sin, with holiness. If the man changes, then God, remaining in Himself unchanged, must deal otherwise with him than before.]

II. Upon what it ought to rest.—Not on worldly considerations. [“Not with fleshly wisdom.”] “According to the flesh.” Not on the mere force of human will [this may be only pride or obstinacy], but on Christian principle.

III. Why it is necessary.—As an essential of Christian character. As a foundation of human confidence.—[J. L.]

2Co_1:23. An Apostle’s Word confirmed by an Oath.

I. Under what circumstances an oath admissible?

II. How reconcile with “swear not at all”?

III. What is “profane swearing,” therefore?—[J. L.]

[Be a Yea, Yea, Nay, Nay, man; but not a Yea, Nay, Yea, Nay, man.]

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

III.—THE APOSTLES VINDICATION OF HIS CONDUCT IN GENERAL, AND OF HIS EPISTLES AND JOURNEYS IN PARTICULAR (2Co_1:12-24)

2Co_1:12-24

12For our rejoicing [glorying] is this, the testimony of our10 conscience, that in simplicity [holiness]11 and godly12 sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. 13For we write none other things unto you, than13 what ye read or acknowledge; and I trust ye shall acknowledge even14 to the end; 14as also ye have acknowledged us in part, that we are your rejoicing [glorying], even as ye also are ours in the day of the Lord15 Jesus. 15And in this confidence I was minded to come unto you before16 [before unto you], that ye might have17 a second benefit; 16and to pass18 by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea. 17When I therefore was thus minded,19 did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be 18yea, yea, and nay, nay? But as God is true [faithful], our word toward you was [is]20 not yea and nay.7 19For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. 20For all the promises of God in him are yea, and in him21 Amen [For how many soever may be the promises of God, in Him is the yea; wherefore also through him is the Amen], unto the glory of God by us. 21Now he which stablisheth us with you in Christ, and hath anointed us, is God; 22who hath also sealed us, and given the earnest 23of the Spirit in our hearts. Moreover [But] I call God for a record [witness] upon my soul, that [it was] to spare you [that] I came not as yet [no more] unto Corinth. 24Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

EXEGETICAL AND CRITICAL

In that which the Apostle has thus far said we may notice an apologetical element. He had spoken of those troubles which his Judaizing opponents represented as a token of the divine displeasure. He had implied that these were so far from being such a token and a reason for the withdrawal of confidence from him, that they were rather an indication of his fellowship with Christ and a reasonable ground for an affectionate communion between him and the church. But in whatever way we regard the preceding verses, the Apostle’s vindication of himself evidently commences with this section, though it is in intimate connection with what he had just taken for granted, viz., that they were sufficiently interested in him to assist him by their intercessions. He now gives them to understand that he was justified in such an assumption, for he was not unworthy of their sympathies and their prayers. Such is the connection which we infer from the γάρ.

2Co_1:12. For Our rejoicing is this.—The word καύχησις, as it is used in 1Co_15:31, and frequently in this Epistle, is not equivalent to καύχημα: that of which one makes his boast, for it signifies rather the act of boasting, the external expression of joyful confidence. It here relates to the whole moral conduct of the Apostle, as Bengel has it: even in seasons of adversity and in his conduct towards his opponents. The inward feeling of which it is the outward expression is the testimony of our conscience, to which it is emphatically directed by αὕτη. The word συνείδησις (here rendered conscience) is found also in 1Co_8:7; 1Co_10:25 et al. It is here closely connected with the objective sentence:—that in holiness and godly sincerity, we have had our conversation in the world.[22]—Ἀναστρεφέσθαι occurs here and in Eph_2:3; 1Ti_3:16; Heb_12:18; 1Pe_1:17; 2Pe_2:18. In the Sept. of Pro_20:7, it is used as a rendering for הִתְהַלֵּךְ, and signifies the conduct, the way in which one acts. By ἐν is indicated the path in which the movement takes place, and which determines and directs the mode of action referred to. If we accept of ἁγιότης as the true reading, the idea will be that of a religious purity, arising from an unreserved surrender of the heart to God. On account of the numerous and independent critical authorities in its favor, and because ἁγιότης has too general a meaning in connection with εἰλικρίνεία, and might have been suggested by τοῦ θεοῦ etc., Osiander gives the preference to ἁπλότης signifying a freedom from all irrelevant and private views, i. e., a plain single mind. Εἰλικρίνεία τοῦ θεοῦ, godly sincerity, is either a purity like that which is in God, or one which comes from him or is wrought by him in those who submit themselves to him. Τοῦ θεοῦ designates the source and the consequent resemblance. The idea of being acceptable to God necessarily follows from this, but it is not strictly contained in the expression. Still less does it signify what is demanded by God, and least of all what is superior, as if it were merely a superlative. The subjoined antithetic definition of the same idea:—not in carnal wisdom, but in the grace of God,—more precisely explains what is meant by ἐν ἁγιότης. The σοφία σαρκικὴ (1Co_1:20 σοφ. τοῦ κόσμου; 1Co_2:5 σοφ. ἀνθρώπων 1Co_2:6 τοῦ αἰῶνος τούτου) forms in this passage a contrast on the one hand, to the holiness and godly sincerity, and the εἰλικρίνεια τοῦ θεοῦ, and on the other, to the grace of God. This last phrase signifies God’s free grace; in which, however, is included a surrender and communication of his own infinite self with all the blessings of salvation; just as the holiness and the sincerity had involved a power which moved and directed the Apostle from within himself.—In contrast with this divine disposition, is presented that impure fleshly wisdom which belongs to our sensuous and selfish nature, and which inclines us to pursue our own enjoyment, profit, honor or applause, and hence leads us off into inconsistent courses of conduct. Osiander thinks that here is also an allusion to that theoretical kind of σοφία (1Co_1:3) which made use of the various artificial methods supplied by the Rhetoric and Logic of that period to gain influence over the minds of men. Theophylact: “words of stirring eloquence, and twistings of sophistries.”] But evidently a more practical kind of worldly wisdom was then uppermost in the Apostle’s mind.—The sphere of the conversation is the world, which, according to Meyer, is the profane portion of men, inasmuch as the Apostle’s object was to make his holy walk more prominent by the contrast. We may certainly regard the non-christian element in society as intended, in distinction from the churches, which were represented here by the Corinthians (πρὸς ὑμᾶς). Περισσοτέρως (more abundantly) has reference to a higher degree, and not to a higher quality. Πρὀς ὑμᾶς has the sense of: in intercourse with you, and it is therefore equivalent to, with you; Neander: “with reference to you. We may conclude from this verse that his opponents had charged him with practising a spurious kind of worldly wisdom, which indicated a lack of uprightness of heart.”—W. F. Besser: “Not as if his Christian intercourse with them had been characterized by any thing extraordinary, or beyond what he had shown in other places. He intended simply to say: “If there are any to whom I have not been manifest as a single-hearted and sincere minister of Christ, surely it cannot be you (1Co_9:2), for where in all the world have I been more completely known than among you?”

2Co_1:13-14. For we write none other things unto you—He now confirms his avowal that he had been sincere in his treatment of them, so far as relates to his Epistles. He probably has reference to the suspicions which his opponents had awakened, that his language meant something very different from that which they seemed to mean to an unsuspicious reader.—The full and well at tested reading ἀλλ̓ ἡ ἁ, equivalent to ἡ ἅ or ἀλλ’ ἄ, is a blending together of two constructions: οὐκ άλλ̓—ή and οὐκ ἀλλα—ἀλλὰ (comp. Meyer) [Jelf. Gram. § 773. Obs. 1–3].—But we are writing;—He here refers (as in 1Co_5:11) to that which he was then writing, and to the meaning which it properly conveyed: we have no other meaning in what we have written than what you yourselves read, and what is the literal signification of the language before the eye of the reader.—No other things unto you than what ye read, or indeed acknowledge.—The words or acknowledge, refer to what they had known, in other ways, of what he then meant. There is no need of an artificial distinction between ἀναγινώσκειν in the sense of recognoscere, and ἑπιγινώσκειν in the sense of agnoscere (Calvin), a distinction which is, moreover, opposed to the uniform usage of ἀναγινώσκειν in the New Testament.23—In the succeeding clause another object of discussion is introduced. It is to be derived not from the preceding ἅ, as if it were equivalent to all that the Apostle in his sincerity had performed and suffered among them (Osiander), but it comes before us in the form of a distinct proposition, viz.: that we are your rejoicing. This sentence grammatically depends upon ἐπιγνώσεσθε [as that which they should continue to acknowledge unto the end], and not upon the intervening clause with which it might be connected according to the sense. The words might indeed be taken as a causal sentence, giving a reason for what is said in the previous clause (comp. Osiander), but the logical connection would certainly be less forcible.—The phrase, unto the end, means, as in 1Co_1:8, and Heb_3:6, the absolute end of all things, and not merely the Apostle’s close of life. In part, in the intermediate clause, expresses a limitation, not in opposition to unto the end, nor with respect to the recognition itself, as if equivalent to in some degree; but with respect to the persons recognizing, implying that only a part of the Church recognized him in his true character. This is the only view which accords with the facts. A reproach would not have been here appropriate. Καύχημα occurs in 1Co_5:6; 1Co_9:15 f. In the day of the Lord Jesus, belongs to the principal proposition, but requires also to be joined to the incidental clause. He meant to express his confidence that they would steadfastly acknowledge that he was indeed the object of their glorying, and would continue to be so even to the last day, when teachers and churches shall stand before the great Chief Shepherd, and when all events and the way in which they have been brought about shall be open to inspection. He had no doubt that they would point with joyful triumph to him as the one through whom they and so many others had been brought to Christ, and to all the enjoyments and honors which have been derived from him, as the one to whom they owed their spiritual life with all its benefits and dignities; just as he on his side even then pointed to them as the honorable fruit of his labors (Comp. 1Co_9:1 s; 2Co_1:8; Php_2:16; 1Th_2:19).

2Co_1:15-20. Having thus drawn their hearts to a firmer confidence in him and to withstand more successfully the influence of his opponents, the Apostle now proceeds to repel the charge of inconsistency and fickleness which had been made against him because he had changed the plan of his journey in coming to them.—And in this confidence I was minded before to come unto you.—Most recent commentators refer the πεποίθησις (confidence, trust) to what has been expressed in ἐλπίζω, &c.; as if he was intending to say that under the influence of this confidence in their steadfast recognition of his true relation to them, he had at first formed the design to pay them a visit, &c.—Some would draw the πρότερον into immediate connection with ἐβουλόμην [q. d. I was before minded], but not only would this be incoherent in itself, since he was yet desirous of this thing, but it would also be unsuitable to δευτέραν χάριν.—The position of the words πρὸς ὑμᾶς ἐλθεῖν, by which ὑμας is more properly contrasted with Macedonia, is attested by good authorities.—This had been the Apostle’s original intention, but it had been given up as early as when he wrote his first Epistle. Comp. 1Co_16:5. This alteration of his plan had become known to the Corinthians either by letter or by personal conversation, and it had been represented to them as an evidence of his general fickleness of character. Hence the propriety of this defence of himself. That ye might have a second benefit.—He here refers to what had been the object of his original plan.—Every visit he might make to them would be the occasion of many blessings, and would manifest the divine favor toward them. Had he visited them a second time, his presence with them would have been a second grace. Such had been his aim when he formed that earlier plan, the only motive of which they might see in the confidence he had just expressed. And now when he declares that that confidence always animated him and had prompted such a friendly purpose, he implies that no thought of a misconstruction of his motives could have crossed his mind when he changed his plan. Χάρις (grace or favor) has not the same meaning with χαρά, (as some would have the original read, signifying joy, or a new delight which his visit would give), nor does it signify an exhibition of human favor, but it is equivalent to χάρισμα πνευματικόν (a spiritual gift) in Rom_1:11 (comp. Rom_15:29). The meaning δευτέραν is not the same here as that of διπλῆν would have been. We need not suppose that his first residence in Corinth, or his first Epistle is referred to as the first grace, for the context (2Co_1:16) shows evidently what he had in view, and this seems inconsistent with the otherwise probable hypothesis that πρότερον implies that the Apostle had been at Corinth since his first residence there. In 2Co_1:16 we have more definite information regarding this earlier plan, and light is thrown also upon what is meant by their receiving a second benefit, but we are not therefore to conclude that this latter expression stands out of its proper place.—With respect to his being sent on his way, consult 1Co_16:6.—Τοῦτο, in 2Co_1:17, has reference to the earlier plan which had been spoken of in 2Co_1:15 f. He is meeting the objection which had been raised against him on account of his change of purpose. The amount of this objection was, that he could not have reflected sufficiently upon his plan and the way in which he was to accomplish it,, and so that he became guilty of light-mindedness; or that if he had really intended to visit them, he either could not have been very strenuous in carrying out his purpose, and so had changed his mind without sufficient reasons, or he had not much regard to his promiss. That such an objection had been made to him, in fact, is not to be inferred, perhaps, from the article τῇ, as if this referred to the particular lightness which had been imputed to him, for this may also be pointed to the levity which would generally be suspected in such cases.—Did I use lightness.—Ἐλαφρία (lightness) is found nowhere else in the New Testament, although the adjective occurs twice (2Co_4:17 and Mat_11:30), but not with an ethical signification. Χρῆσθαι, when used with reference to moral states or qualities, means to have a hand in, to be occupied with, to enter upon, some business, and is equivalent to: behaving or conducting one’s self in a certain manner. Ἄρα, in an interrogative sentence, implies that the inquirer will wait for an answer (well, really! indeed! comp. [Jelf. Gr. Gram., § 873, 2.] Passow I., 377), and hence indicates necessarily no logical deduction (a consequence from this state of thing.). The second question,—or the things which I purpose, do I purpose according to the flesh?—is either coordinated with the first (in which case ἤ is equivalent to aut), or subordinated to it (ἤ having the force of an), and implying that the contrary would lead to an absurdity: “if, then, you would not charge me with levity, you must suppose that I form my purposes according to the flesh” (Meyer). This subordination would agree very well with the explanation which refers ἐχρησάμην to the purpose itself; but the coördination would suit best the interpretation which refers that word rather to the carrying out of the purpose, and introduces here the additional point respecting the improper spirit shown in the formation of the purpose. And yet this last is probably the more correct meaning. Κατὰ σάρκα however, refers to that which determines the mind when it is coming to a decision, or it is the same as to say that the conclusion was reached in the way in which the σάρξ usually determines us, i. e., in a carnal manner. The real meaning would be essentially the same on either interpretation. The opposite of this is: κατὰ πνε͂υμα. Where the spirit controls a man in all his conduct, the sole object of his consultations and conclusions is the honor, the kingdom and the will of God, but where the σάρξ (i. e., the nature of man, when it is confined to the pursuit of external and selfish objects), controls his decisions, nothing will be regarded but outward relations, selfish inclinations, personal interests, or something to accommodate, please, profit, or flatter himself.—A spiritual mind always makes a man decided, consistent, true to himself, and uniform in all his conduct; but a carnal mind makes him uncertain in all his ways, and involves him in many contradictory courses. This necessary result, the Apostle presents as if it were the object of the person’s design or aim, ἵνα ᾗ &c. If we follow the correct reading ναὶ ναὶ—ὄυ ὄυ (the Vulgate and some other verss. have simply ναι—ὄυ), the second ναὶ and ὄυ might belong to the predicate: that the yea with me should be yea, and the nay should be nay (comp. Jam_5:12); and the whole might refer to an obstinate and presumptuous course of conduct, in which a man adheres to his determination, and resolves that his yea shall remain yea, and his nay shall continue nay. The idea would thus be that he will never change his mind, whether he had resolved upon a yea or a nay, a promise or a refusal, a doing or a declining to do something. But, according to the context, the objection the Apostle was here meeting was not so much to his consistent obstinacy as to his inconsistent fickleness. The double form of ναί, ναί and οὔ, οὔ is merely to give additional force to the simple form in 2Co_1:18, as in Mat_5:37. The predicate is either, should be with us also, nay, nay; i. e. the yea, yea, may become with us nay, nay; that is, the purpose or the promise may change about into just the opposite according to convenience; or (better) merely should be with us; in which case καὶ has the ordinary sense of, and:—that there should be with me the yea, yea, and the nay, nay.—[Chrysostom forcibly gives the objection which is met by the Apostle in this passage (2Co_1:18-22) thus: “If when you promised to come to us, you failed to do so, and your yea is not yea, nor your nay nay; but what you say now you change afterwards, as you have done in regard to your coming to us, woe to us lest this also should be the case with your preaching! In order, therefore, that they might not think thus, he assures them that God was faithful, and that His word to them was not yea and nay; for in his preaching such changes could not happen, but only in his travels and journeyings.] Their objection must then have been that the Apostle had both these intentions together and at the same time, and hence that he could not be depended upon, was equivocal, self-contradictory, and took back at one time what he had just before promised (not as Olshausen arbitrarily assumes, that truth and falsehood were blended together).

Very different from all this was the actual conduct of the Apostle toward them, based as it was upon motives of the highest love and wisdom, 2Co_1:23.—As God is faithful, our word towards you is not yea and nay.—He here proceeds in the first place to meet the objection in a very solemn but lively manner (2Co_1:18), introducing his assertion with a δέ (which, however, has not the force of μᾶλλον δέ, as if he would give a still further denial to the question). Πιστὸς δὲ ὁ θεός, ὅτι, &c., may here be taken either as saying that God’s fidelity was the reason he ventured to assert such a consistency for himself, i. e. he asserted such things of himself because God was faithful—God is faithful in this (εἰς τοῦτο), and this fact makes it impossible that we should speak in this uncertain manner among you (Meyer)—or, as a solemn protestation: as surely as God is true, our word toward you, etc. de Wette, Osiander). The former seems harsh, and is not grammatically confirmed by a reference to Joh_9:17, where ὅτι has the force of: because, since. Πιστὸς ὁ θεός may be a form of solemn affirmation as well as ἔστιν ἀλήθεια χριστο͂υ ἐν ἐμοί in 2Co_9:10, and it goes probably on the assumption that God was a witness. Comp. Rom_1:9; Php_1:8; 1Th_2:5. He thus brings forward the fidelity (reliableness) of God as a security for the reliableness of his own λόγος. But what does he mean by this λόγος? Does it refer to his promise to visit them, or to his discourses generally, i. e. to everything he had said to them in any way? or finally does it refer to his doctrines and public instructions (κήρυγμα)?24 We are decidedly in favor of the last for the reason assigned in the next verse, in which the Apostle maintains that his instructions must be perfectly reliable because they consisted of truths which were incontrovertible and irresistible. Neander: “Every way in which he held intercourse with the Corinthians, his instructions as a whole.” But such an assertion of the credibility of his teaching should have an influence also to ward off those accusations which had been made against those decisions which related to his official work (such as his apostolical journeys), just as these latter had created a prejudice against his teachings.

For the Son of God, Jesus Christ, who was preached among you by us (2Co_1:19).—[“In place of the preaching he here puts Him who was preached (metonomy); and says that the doctrine concerning the Son of God which he and Silvanus and Timotheus had preached contained no discrepancies, nor did they at one time preach this and at another time that, but they brought forward always the same doctrine.” Theodoret]. Τοῦ θεοῦ, according to the true reading, precedes γὰρ, and thus becomes emphatic, in order to give prominence to the Divine part of the subject of their preaching. It evidently has reference to what had been said in 2Co_1:18, respecting ὁ θεός. Κηρυχθείς relates to the preaching by which they had been at first brought to believe in Christ. He describes this as the common testimony of the three organs of Divine revelation who had been associated at that time (Act_18:5). It should not, however, be supposed that the Christ thus preached signifies the same thing as the preaching of Christ, for then γὰρ would serve only to introduce an explanation or further exposition of what had been said in 2Co_1:18. Comp. 2Co_1:20. [In describing “the Son of God, Jesus Christ,” the epithets are accumulated “to express the greatness of Him whom they preached, and so to aggravate the impossibility of His connection with any littleness or levity.” Stanley]. Of Him, as he had been preached among the Corinthians, the Apostle says: he was not made yea and nay, but has been made yea in him; i. e., He has proved Himself among you as among others, not an untruthful, untrustworthy and ambiguous personage, saying yea and nay at the same time; but one in whom an everlasting yea, a pure, steadfast affirmation might always be found (comp. Heb_13:8; Rev_3:14). “The whole Old Testament revelation has proved to be true by means of the Christ who has been preached among you. And yet, what is thus true of the objective Christ, must be applied with equal truth to the word preached respecting him.” Neander. [The verb here used, γέγονεν, signifies not mere existence, but a transition from one state, or character, or condition, to another (Webster’s Synn. of the Gr. Test., p. 199). Being in the perfect tense, it implies that the change spoken of is not only completed, but that the result of it is conceived of as permanent (Winer, § 41, 4). It hath become yea, and it remains yea in Him forever. My plans and purposes may change, but the subject of my preaching remains the same under every mutation of its preachers].

The more particular declaration and reason assigned in the next verse shows that what had just been asserted had reference to the experience, not merely of the Corinthians, (who had been spoken of in the phrase, preached among you), but of Christians in general; For however numerous may be the promises of God (in the Old Testament), in Him is the yea, (i. e., the affirmation of them, 2Co_1:20); inasmuch as they are actually fulfilled in Him or He secures their fulfilment in the future. By means of His person and work, the certainty of all God’s promises has been practically confirmed (comp. Rom_15:8; Joh_1:17; Act_3:21). To this external confirmation in Christ, corresponds the Amen, which is not added merely to strengthen the yea (as the Rec. would make it), but it expresses the unanimous assent which believers yield to the objective truth, the confession they make with respect to the actual fulfilment everywhere taking place at the time, with an allusion also to the Amen which the primitive Christians were in the habit of responding in their public assemblies. Even this confession is by means of Christ, for inasmuch as the fulfilment itself takes place in Him, the confession must be drawn from believers by Him through our means to the glory of God. Or: all God’s promises are yea in Christ’s person and work, i. e., in His name, as it is proclaimed in the Gospel, and are Amen in the Church which confesses His name (Besser).—The words δἰ ἡμῶν [through or by means of us] might possibly be referred to believers in general, but the context more naturally connects them with those only, who are Christ’s ministers; and the Amen is either the joyful and believing testimony of such ministers, or (more correctly and more strictly conformed to the usage with respect to ἀμήν), the public expression of confidence which all believers gave. The phrase to the glory of God by us is in apposition with that which precedes it, and signifies, that which glorifies God by our means, i. e., when we who proclaim the Gospel are the instruments of producing the confidence thus expressed (Meyer).—The article is placed before ναί and ἀμὴν in 2Co_1:20, because the yea has here acquired a definite position with respect to the ἐπαγγελίαι. There is no necessity of supplying a subject for the affirmation in this yea (as e. g. in ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν), nor of understanding by it that which He (i. e., Christ) has affirmed (the preceding yea), but it is itself the subject. [Bengel: Christ preached, i. e., our preaching of Christ became yea in Christ Himself]. [Obviously, then, the Apostle would argue, there could be no variableness in the subject (λόγος) of His preaching, since God who gave it was faithful, and Christ who is its substance is the same in all ages, however the promises respecting Him might vary. The whole revelation of Christ, whether in Old Testament writing or in the preaching of the Apostle and his companions, had been one everlasting affirmation from God to men like a mighty yea poured forth from heaven through all generations. He was then, had been, and ever would be the same (Exo_3:14; Joh_8:58). Even in the experience of those to whom the Apostle was writing, this was manifest, for they were accustomed in all their assemblies to join with believers of every age and country in responding their hearty Amen to the instructions and worship of the Church. Thus the earth’s Amen responded to heaven’s yea in Christ]. In 2Co_1:20, ἐπαγγελίαι refers to the promises not of the New, but of the Old Testament, such as the Apostle speaks of in Gal_3:16 ff. and Rom_4:13; to the promise of salvation in all its clear details, and not merely to that of the Holy Spirit.—Even with the reading given in the Recep.: καὶ ἐν αὐτῷ τὸ ἀμήν (retained by Osiander, with Tischendorf and Reiche), we need no other explanation than that we have just given. We shall not need to refer the yea to the God who promises and the Amen to the Christ in whom the promises are fulfilled (Beza); nor to regard the Amen as an expression of what is complete truth, i. e., an idea expressed in two languages (as in the case of Abba, Father), with reference to both Jewish and Gentile Christians; nor yet to make the Amen God’s seal to man’s Amen, i. e., to the confidence they thus expressed (?) (Osiander). Even on the supposition that the Amen refers to the subjective confidence of believers, it would not be inconsistent with the Apostle’s aim to set forth the complete objective certainty of the Divine promises, secured as they were in all their strength through Christ, and so forming a basis on which he could claim confidence for himself. That internal confidence which the Corinthians had yielded to his preaching, and which they had openly confessed, was a sufficient proof of his trustworthiness as an Apostle. Neander: “In this way he met in the most effectual manner the suspicions which his opponents had cast upon his instructions, by appealing to the experience which the Corinthians had received of the power of Divine grace through Christ upon their hearts.” But after all the arguments which have been urged against the reading, διὸ καὶ δἰ αὐτοῦ we do not regard them as of sufficient weight to induce us to set it aside, or to give us entire confidence in that of the Recepta. [The sense of the two readings is somewhat different. By Lachmann’s reading (preferred by Calvin and most of the ancient expositors), it is asserted, that, however various God’s promises might be, their yea was in Christ, and hence that the Amen which expresses human experience must be in Him also. According to this, not only do the promises receive their confirmation in Christ, but we experience and assent to their truth. By the common reading the Apostle simply asserts, that the promises had received their verification, (their yea and Amen), in Christ. Certainly the tenor of the Apostle’s argument is most strengthened by the former reading].

2Co_1:21-22. [One thought still lingers in the Apostle’s mind, which he must express before he returns to his personal defence (comp. Stanley)]. The firm faith which Christ had effected, and which had brought such glory to God by means of the preaching of the Gospel, he now traces back to its ultimate author (2Co_1:20).—Now he which stablisheth us with you in Christ, and hath anointed us, is God.—In the first place he represents God as firmly establishing, so far as related to Christ (1Co_1:6), not only those who preached the Gospel, but those who had been brought by them to the Christian faith. The former he had enabled to preach Christ in such a way as to deserve and to secure the confidence of their fellow-men; and the latter he had induced to exercise a steadfast faith, and to hold forth an unshaken confession of the truth. In the next place he presents God as anointing the Apostle and his assistants; that is, as bestowing upon them that spiritual inspiration which was needful for their duties. [There is certainly nothing in the mere language or grammatical construction which intimates that he associated all Christians with these inspired teachers in the enjoyment of these blessings. In the confirmation (βεβαιῶν), indeed, he expressly includes the Corinthians to whom he was writing, and this is spoken of as an event which was then (present participle) taking place. But with an almost evident design he extends this participation to none of the remaining facts (the anointing, the sealing and the earnest of the Spirit), which are represented as having taken place (aorist participles) once for all at an earlier period (probably when the Apostles and the other teachers were consecrated to their public offices, and when, of course, the Corinthians were unconverted). As we know that miraculous gifts had been conferred upon the Corinthians, a special reason may have existed for applying the confirmation alone to them (σὺν ὑμῖν). And yet it must be conceded, that nothing in the nature of either of these benefits, so far as they are known to us, would necessarily limit their application to any class of believers. Even if the unction in 1Jn_2:20; 1Jn_2:27 be explained of a miraculous endowment, it would be difficult to give such an interpretation to Eph_1:13 f. Dr. Hodge also calls attention to the fact, that when an official anointing is spoken of in the New Testament, it is only in relation to Christ and never with reference to the Apostles or other preachers, whereas all believers are said to receive the more ordinary unction of the Holy Spirit. The ancient expositors (Chrysostom, Theodoret and Ambrosiaster) attached much importance to this passage as a special description of the privileges of all believers as the anointed prophets, priests and kings of God. On the whole, although we must grant that the Apostle has expressly limited the anointing, the sealing and the earnest of the Spirit to himself and his fellow-laborers in their official capacity, and the confirmation to them and the Corinthians, we see nothing in the endowments themselves or in the analogy of similar passages, which should prevent us from giving these expressions a much more extensive application, since they refer to those spiritual benefits which are promised to all Christians as well as their public teachers.] With respect to the anointing (κρίσας), comp. Joh_2:20-25, where the unction of believers (κρῖσμα) is spoken of; and Luk_4:18; Act_4:27; Act_10:38; Heb_1:9. Preachers of the Gospel should be imitators of Christ, and this they can be only as they partake of the Divine Spirit (official grace).—The δὲ indicates that an additional subject is introduced, for it is here metabatic (or transitional), and not adversative. The phrase εἰς Χριστόν has in this place the sense of: in respect to Christ, or, in the direction of Christ, and not of: within or in Christ. The former signification is undoubtedly the simplest, but the representation of the Apostle requires that we should conceive of the union with Christ as a continuous and progressive one, and it may be doubted whether εἰς will bear such an interpretation. Σὺν ὑμῖν (with you) is used here, not merely to conciliate the good will of the readers (Meyer, Osiander), but it enters much more essentially into the course of the argument. W. F. Besser:—“He takes the Corinthians themselves for his witnesses, from their own experience, that the Father of our Lord Jesus Christ makes the course of His people sure by the Holy Spirit.”—It would be altogether inappropriate and even contradictory to the spirit of the text to suppose that the Apostle had here a collateral reference to those who affected to regard him as a reed shaken, by the wind (Rückert).—In the second and in the next succeeding ἡμᾶς the Apostle does not include his readers with himself, for in the previous part of the sentence he had expressly distinguished ἡμᾶς from them, and had made it refer exclusively to himself and his fellow laborers.—The anointing refers not merely to the original vocation but to the subsequent spiritual endowment of the persons spoken of. The expression [paronomasia] intimates that there was a resemblance between the anointed ones and Him who was in a preeminent sense the Anointed One. Neander: “As it was customary to transfer every predicate of the Old Testament Theocracy, in a spiritual sense, to Christianity, we have the chrism which was used in the consecration of priests and kings applied to the spiritual consecration of the Christian by the presence of the Holy Spirit in his heart. The reference is to the consecration of all believers to the general priesthood.”—It is rather an overstraining of the word when it is made (Bengel) to imply a communication both of strength and of fragrancy (2Co_2:15); or, in addition to this, the clear and accurate discernment of truth, which was sometimes given from above, and which made its recipients inaccessible to all forms of error and falsehood (comp. 1Jn_2:27); or some character indelibilis in the evangelical sense, a permanent Divine endowment by which one became holier and more inviolable, on account of some special prerogative or dignity which he acquired as the Lord’s anointed (Osiander; comp. Psa_105:15); or, finally, the quality imparted in the three-fold office, i. e., the refreshing and cheering influence (Psa_40:15), which all Christians receive when they are made prophets, priests and kings unto God, and are strengthened for their conflicts with the world, sin and Satan (anointing of the athletae). 2Co_1:21 can be correctly construed only as an independent sentence, of which 2Co_1:22 was designed to give an additional explanation. If we take 2Co_1:21 as the subject and 2Co_1:22 as the predicate, so that the idea should be: God who stablishes and hath anointed us hath also sealed us, the βεβαιῶν, which now forms the connecting link with the preceding passage, ceases to be the principal and becomes a merely incidental thought.—In 2Co_1:22 the phrase—Who also hath sealed us—has reference to the Christian character of all those who had been ordained to the office of teaching, and points out the true source of those peculiar endowments which qualified them for their work. The sealing (σφραγίζεσθαι) signifies in general the act by which a man designates something as his property. Here, as in Eph_1:13; Eph_4:30, it signifies that Divine assurance of adoption which is effected by the communication and inward witness of the Holy Spirit. Osiander describes it as the complete consecration of one to the service and fellowship of the Lord and his uninterrupted continuance therein (comp. Rev_7:2; 2Ti_2:10). The phrase—and hath given the earnest of the Spirit in our hearts—is here added epexegetically, for in this communication of the Spirit lies the true power of the sealing. The whole phrase is a brachylogy [a concise expression] in which the act and its result are taken together; for it is implied that the Spirit is in such a way given that he abides in the heart.—Ἀῤῥαβών is properly the earnest-money, e. g., in a bargain, when some part of the price agreed upon is paid beforehand, in token that the contract is ratified and that the purchaser is bound for the payment of the whole. It is therefore a pledge or security.25 If we take the genitive (τοῦ πνεύματος) partitively, the sense will be, that a communication of the Spirit is begun, and that the portion given is a pledge that the communication will be completed hereafter. If we follow the analogy of 2Co_5:5, we must regard the communication of the Spirit as the proper warrant for expecting a complete salvation, the actual inheritance (the κληρονομία). The Spirit therefore should be looked upon as the earnest of the whole salvation; properly speaking, the earnest is, or consists of, the Holy Spirit, and the genitive hero is one of apposition [Winer, Gr. d. N. T. § 48, 2]. Comp. on this subject Rom_8:2; Rom_8:10-11; Rom_8:15-17. It seems altogether too contracted a view of this passage to make all that is here said refer exclusively to the testimony which the Spirit bore in the hearts of the original preachers of the Gospel to the truth of their official character. [The expressions more properly relate to the complete assurance which they possessed that they were, both as believers and as preachers of the truth, under the direction of an infallible Divine Spirit.]

2Co_1:23-24. In the two preceding verses, the Apostle had set forth the firm basis God had given for the confidence his hearers might repose in him, and in consequence of which he had been so abundantly authenticated both as an Apostle and a Christian. This had prepared the way for the appeal to God which he now makes with an irresistible power:—Moreover I call God for a witness against my soul.—This is a solemn affirmation respecting his failure to visit Corinth according to his previous intention and the reasons which kept him from going. Instead of the general us, he now uses the singular I, because he is about to speak of personal matters in which no one but himself was involved. The prominence of the ἐγὠ is increased by its close connection with δὲ (comp. Osiander: [“As God had placed a divine seal upon him and his word, according to 2Co_1:22, so he now seals his own word with the name of God.”]) Επί has its peculiar sense of against, Meyer makes it mean for (comp. 2 Macc. 2:37), but here it means in respect to; Neander: over my soul. The former sense is more appropriate to the nature of a solemn affirmation or oath (comp. Jos_24:22), The sense is: “If what I now say is untrue, may God appear as a witness against my soul, and may I fall under his condemnation.”—The condition was necessarily implied and hence was not expressed. The phrase, my soul (τὴν ἐμὴν ψυχήν) does not apply to the inmost spirit, that which the Apostle always regarded as especially akin to, and conscious of, God, and which he therefore places here in this sacred relation to the Omniscient God (Osiander). According to Beck (Seelenl. § 2) the soul is that in which the life is found, and hence is always named as the subject when a preservation, deliverance, peril or loss of life is spoken of.—This solemn asseveration was justifiable on moral grounds, because his credit as an Apostle had been called in question, and with this was essentially connected the honor of Christ, who had sent him, and the cause of God which he represented at Corinth. In like manner, Gal_1:20; Rom_9:1 f, and other places. W. F. Besser: Even Augustine, in his day, refers to this solemn oath of the Apostle, to prove that our Lord could not have intended in his Sermon on the Mount (Mat_5:34) to prohibit every kind of swearing, but only those oaths which were useless and were an unhallowed profanation of God’s name, and hence were arbitrary and uncalled for. In this place Paul made use of an oath, as Christ did (Mat_26:64), when the honor of God called for it.—Οὐκέτι implies that he had been in Corinth before he wrote his First Epistle (comp. Meyer). [Our A. V. translates οὐκέτι as if it were=οὔπω; Tyndale, more correctly: “not eny moare;” Conybeare: “I gave up my purpose;” Alford: “No more, i. e., after the first time.” Paul does not deny that he had as yet been at Corinth, but only explains why he had not gone there at the time, and on the journey, of which he was speaking. It seems probable from this whole passage (2Co_1:15-23) that Paul had paid no visit to Corinth between the sending of the First and Second Epistles. See Introd. § 6.]. The reason he had not gone directly to Corinth, according to his earlier intention, but had visited the Macedonian churches first and had contented himself with writing to the Corinthians, is expressed in φειδόμενος ὑμῶν—that I came not to Corinth any more, in order that I might spare you.—He had hoped that they would be induced by that Epistle to return to their right mind and would be so completely restored to their proper relation to him, that he would not be obliged to treat them with a rod of severity (1Co_4:21). He was not, however, even then without anxiety on this point (2Co_12:20 f; 2Co_13:1 ff.)—Not that we have dominion over your faith (2Co_1:24).—He here anticipates and meets any misconstruction which might be put upon what he had just said about sparing them (φειδόμενος), and he obviates the appearance of domineering which some might find in it.—Οὐχ ὁτι is equivalent to saying: I say not that etc. (a common brachylogy), i. e., “the words φειδόμενος ὑμῶν are not intended to imply,” etc.—Κυριεύομεν is not here to be so connected with ὑμῶν as to make ἔνεκα necessary to be understood before τῆς πίστεως [as if he had meant: over you with respect to your faith]; nor is τῆς πίστεως to be considered as equivalent to τῶν πιστευόντων: them that believe. His object was to say that when he spoke of sparing them, he meant not to use his apostolic authority in a lordly way to control their faith, their inward religious life, and their spiritual action with respect to Christian truth. All this he knew must be the result of a free surrender, and a voluntary determination, of their own minds, not merely at first, but ever afterwards, on each renewed act of faith. A positive expression of his meaning is given in the words:—but are helpers of your joy.—‘Your joy, your “rejoicing in the Lord,” can thrive and maintain its existence only by your putting forth all the energies of your faith in the work of progressive sanctification, in abstaining from all selfish and fleshly desires, and in the perfecting yourselves in love and a positive likeness to Christ.’ In this way not only would their faith be proved, but their hearts would be filled with Christian cheerfulness, and they would become conscious of a genuine and established spiritual life. In all this he had endeavored to assist them by the exercise of discipline, by earnest admonitions, by a strict adherence to the upright course which a genuine love demanded, and by strenuously persevering in the path of duty, whatever censures he might find it needful to inflict on them for their remaining inconsistencies. [As inspired men the Apostles had power to prescribe what ought to be believed, the objective truth on which all right faith is grounded, but they claimed no other authority over men’s subjective faith. “He claimed no right to control their spiritual convictions, but only their outward conduct, and hence he might speak of having spared them only in respect of external discipline” (Erasmus’ Paraphrase). Thus careful was he to recognize the right of private judgment even under the spiritual jurisdiction of inspired men. The reason he gives is, that Christians were steadfast only when they exercise a free faith in God alone, without the attempted constraint of human authority.] The σύν in συνεργοί refers neither to God nor to Christ, nor to his companions in office, as if he had said that he worked in common with them, but to his readers for whose welfare he was concerned, and whose activity in their own behalf was presupposed. That he was here speaking of nothing but a cooperation with them in promoting their joy (in this sense) and not directly of faith, is confirmed by the final clause:—for by faith ye stand,—or rather, in respect to faith ye are steadfast. The Dative here shows wherein or in what respect they were steadfast (comp. Gal_5:3), and does not point out [as our English A. V. makes it] the reason, or the efficient cause of their stead-fastness. [See, however, Winer, Gr. d. N. T., § 31, 3].

DOCTRINAL AND ETHICAL

1. How pure the relationship between ministers and their congregations, when the eye of the former is kept steadfastly upon the day of Jesus Christ, and when the latter attend strictly to the doctrine preached to them. The thought that we are both to appear together before the great Shepherd to whom we all belong, who has united us together, and who perfectly knows all that we do to one another, will have the effect, 1) to repress in those who have been intrusted with the pastoral office all motives unworthy of fellowship with God, to render them indifferent to the empty honors of the world and to fleshly indulgences, and to make them long with purer and more intense desire for the salvation of souls, to whom they might be able in the last day to point with satisfaction as those whom they had been instrumental in leading to, and confirming in, the way of life; and 2) to induce the people to make such a profitable use of their instructions and admonitions, to grow in grace, to free themselves from every thing which will not bear the light of the last day, and to abound in the fruits of righteousness, that their ministers may perform their duties with joy and not with grief, and finally be able to point to them as to a thriving and fruitful field which will not dishonor either the great Master or the under shepherds.—But the formation and continuance of this relation must depend very much upon the character of the instruction which is given. When a people are supplied only with opinions derived from the preacher’s own heart or the teachings of men, they can never know with confidence where they stand or the true foundation of their hopes. But when they are supplied with the pure Gospel of Jesus Christ in the ever consistent words of the Apostles and prophets, and with those promises of God which, however ancient, are perpetually fulfilled and confirmed before their eyes and in their own experience, they will always know where to look for direction, will be established in the truth, and will acquire a confidence which no insinuations or calumnies can shake. As his course will never be ambiguous, they will not be obliged to be on their guard against every thing which proceeds from him, his words will be received in their natural signification, and if at any time suspicions are raised against him, they will confidently anticipate from him a satisfactory explanation.

2. The proper relation of a pastor to his people is not that of a lord over his subjects. It is no part of his business to interfere directly with their external social relations, to lord it over their private judgments in respect to God and the Divine word, or to hold them in a state of slavish dependence upon himself. A hierarchy is an apostasy from the mind and spirit of the Apostles. These felt that their office was most honored when they became helpers of their people’s joy, extended a helping hand to such as were weak and struggling, and enabled these to walk securely along the way of righeousness. Their object was to render believers more and more capable of using God’s word and grace for themselves, and to become increasingly skilful and zealous in good works. Their official power depended not upon external accompaniments, but upon the amount of assistance and coöperation they could afford to those around them. It was the power of love and a participation in the sufficiency of God. Of such a hierarchy, those who love to have dominion over men’s faith present only a miserable caricature, and an apish device of Satan, who endeavors thus haughtily and violently to recover what our Lord and those who have our Lord’s Spirit have gained by works of humanity and love. Such ministers boast themselves only in that God who establishes them with all true believers in one great fellowship with Christ, calls them and qualifies them for their office, and bestows on them the Spirit which witnesses to their adoption and is an inward pledge of their eternal glory.

[3. “The joys of a Christian on earth are of the same nature with the joys of heaven. They are an earnest, a part of that which he is to enjoy forever. There will be no other heaven than that which would be constituted by the expanded joys of a Christian. Of course, he who has not such a character, such principles, and such joys, as, if fairly developed, would constitute heaven, is not a Christian.” Barnes.]

[4. “If the inspired Apostles recognized not only their subjection to the word of God, but also the right of the people to judge whether their teachings were in accordance with the supreme standard, it is most evident that no Church authority can make any thing contrary to Scripture obligatory on believers, and that the ultimate right to decide whether ecclesiastical decisions are in accordance with the word of God, rests with the people. In other words, Paul recognizes even in reference to himself the right of private judgment. He allowed any man to pronounce him anathema if he did not preach the Gospel as it had been revealed and authenticated to the Church.” Hodge.]

HOMILETICAL AND PRACTICAL

Starke, 2Co_1:12 : Hedinger:—What an excellent pillow for the soul is a good conscience! Well may we seek for it, purify it, and keep it! An indispensable means to this, is never to neglect the duties of our stations.—With a good conscience, simplicity and sincerity are cardinal virtues by which, no less than by faith, all virtuous conduct is ennobled.—He who has the witness of a good conscience, thereby lives continually at the bar of that omniscient Judge, who tries the reins and the heart. (Rom_9:1). Nothing tranquilizes a man under manifold sufferings, like the consciousness that he brought not his troubles on himself; but even when he is conscious of some defects, the grace of God will sustain him if he is engaged in a good cause; and is suffering, not on account of those defects, but for Christ’s sake.

2Co_1:13. A Christian’s speech should never be ambiguous or distorted (Psa_25:21; Joh_1:47).—The great matter is, to be faithful even to the end; but it is a sad thing to be perhaps faithful to-day, and to-morrow to be like salt which has lost its savor (Mat_5:13), relapsing into entire worldliness (Heb_10:38 f.).

2Co_1:14. Many despise and hate the preacher who is faithful, and yet fancy that they love God, but the time is coming when the preacher will be honored, and they will be put to shame (Luk_19:10)!—Happy is it when the minister and his people have reason for mutual glorying, but alas! when he is obliged to labor in the midst of perpetual sighings (Heb_13:17)!

2Co_1:16. Even when we have the sincerest and best intentions, our whole conduct may be misinterpreted and ascribed to base motives. But go thy way, perverse world; thou shalt yet see and confess the truth, though perhaps too late!

2Co_1:19. The Church has now many builders; oh, if all would build on the same plan and would hold up the Lord Jesus Christ in the same way! But with some it is yea, and with others it is nay; some pull down what others build up.

2Co_1:20. Jesus Christ is the seal and the realization of all God’s promises and predictions. In him we have the manifestation of God.

2Co_1:21. To be called the Lord’s anointed, and yet not have the Lord’s anointing, is to have a name to live while we are dead.—A genuine Christian stands upon a firm footing, and has no reason to doubt, much less to despair, that God will enable him to hold out faithful to the end; for the Holy Spirit which dwells within him, is the pledge of his establishment, anointing and sealing by the Father.—The Holy Spirit is the precious love token26 which God gives his people that Christ may be glorified in them, and to shed abroad the love of God in their hearts, diffusing in them a peace (Rom_5:5) which assures them of an inheritance of similar blessedness in the world to come.

2Co_1:23. On important occasions, when the honor of God and the welfare of our neighbor is concerned, we are warranted in taking a solemn oath (Deu_6:13).

2Co_1:24. Faith cannot be forced. Fetters and chains are the instruments which antichrist uses for instructing his followers and for ensuring his decisions in the hall of judgment.—Nothing can exceed the joy which true Christians derive from the pledge God gives them of their glorious inheritance by sealing them for it. All true servants of the gospel are helpers of this joy, and never will imagine themselves the people’s lords (1Pe_3:3).—Those who truly stand in the faith will also withstand the enemy (1Pe_5:8 f.). But let him that thinketh he standeth, take heed lest he fall (1Co_10:12; Rom_11:20).

Berlenburg Bible, 2Co_1:12 :—A minister of Christ must look mainly to the approbation of his own conscience, for he will be obliged to live as if he cared nothing for the opinions of worldly men.—All things in this case have a mutual dependence; the simplicity of the dove is united with the prudence of the righteous, and with an understanding so purified from above that it will receive or endure nothing corrupt or incongruous in its nature. The eyes are turned always toward God as He is in Christ, and the whole conduct is regulated by the Divine will. This is walking by faith. In it the believer will not be disposed to get up intrigues, and will have no occasion for doubt or fear. Like charity (1Co_13:4) he has none of the serpent’s spirit, and he keeps constant hold on God. He walks in the light, and he has no corrupt by ends, for his eye is single. Did we all walk thus we might traverse the world without injury.

2Co_1:13 ff. No reproof is so severe as the words and the example of consistent Christians. The faithful minister will, therefore, be always in conflict with men. We need never expect to be without some root of bitterness and suspicion.

2Co_1:17. The distinction between those whom God leads, and those who walk according to their own counsel, may be seen in the steadfastness with which the former keep, and the fickleness with which the latter change, their resolutions. The stability of the Christian depends upon the immutability of that Divine Spirit who leads him, and who will allow of no Yea and Nay in Him. Those who have not that Spirit will be subject continually to change, resolving sometimes upon one thing and sometimes upon another, but constant to nothing.

2Co_1:19. In Christ and His gospel there are no contradictions. What He is in himself, He will manifest himself to be in us, ever the same. Such will he prove himself to be in all those temptations which we sinners must endure with patience.

2Co_1:20. God’s promises are all connected with Christ. Those then who heartily lay hold of Christ can easily overcome and make their way through all possible offences.

2Co_1:21. Our eye should be fixed not so much upon the instruments God uses, as upon the work He accomplishes by them.

2Co_1:22. By the sealing which God gives us, we become so assured of His promises and of the salvation effected by Christ and revealed in the gospel, that no creature can separate us from Him.

2Co_1:24. Whoever imposes burdens upon the necks and endeavors to have dominion over the faith and consciences of God’s people, thereby puts himself in the place of Christ and becomes an antichrist.

Rieger, 2Co_1:12-16 :—The reproach of the cross has always something oppressive and crushing to a man. Then those who see him will write upon his cross all manner of superscriptions. But then it is that we may make our boast and stand erect with a right royal and divine spirit. This is not self-exaltation, but in our troubles glorying in the Lord. Such a faith which glories in fellowship with Christ and in His righteousness alone, arms us against the accusations of conscience, and yet so purifies conscience itself that it will allow of nothing which would interrupt our fellowship with a God of light. It will make us diligent to maintain a good conscience along with our faith, that its friendly testimony may be our rejoicing under the unfriendly judgments of men.—The man who faithfully performs the work assigned him by Providence, and never corrupts himself with sinister and selfish views, may be said to act with simplicity and sincerity. As it is in the divine government, every thing here proceeds from a single principle. The Christian may be severely tried, but he will always be an object of divine complacency. Confidence in himself will sometimes beguile a man into expedients of a worldly nature, into subtle schemes and strenuous endeavors to obtain relief, but a true confidence in the living God will support him all along his course with the assurance that grace will be sufficient for his day, and that all things shall work together for his good. He will have no need of concealments, corrections of former errors, double meanings to his words, and forced explanations of what he has done, but his honest, meaning is what every one would easiest understand it to be.

2Co_1:17 ff. Nothing can be nobler than the common fellowship of all Christians in the gospel, but nothing can be more disgusting than a perversion of it to promote objects of a worldly nature. The purer a man’s intentions are, the more unsuspecting will he be, and the more freely will he adjust his course to new circumstances. While, on the one hand, a worldly spirit in its eagerness to maintain its influence over men, will not unfrequently persevere with fatal obstinacy in the course it has once chosen, a light mind, on the other, changes its purposes without reasons. A proper regard for the guiding hand of God will preserve us from both extremes.—Even in his primary principles no one should presume that he can attain by himself infallible truth. God will, however, faithfully see to it that we have enough in his word to rest upon. The Gospel is no mere plaything, which asserts at one time what it denies at another, and which approves at one time what it condemns at another; but as it proceeds from an unchangeable source, it presents always the same warrant for faith.

2Co_1:20. The whole mystery of God and of Christ has been contrived, so far as we are concerned, with the special object of giving us promises amply sufficient to afford us perfect peace; but all these promises find their fulfilment in Christ and in the accomplishment of this divine mystery. It is by the work of redemption that God has preserved His own name from dishonor and vindicated His glory in creation; and when He sends forth men to preach His Gospel, it is that they may make known the glory of God in the face of Jesus Christ.

2Co_1:21 f. Christ the Son of God has arranged all things in such a way as to promote His Father’s glory; but the Father, as the true Husbandman, watches over each branch in Christ, that it shall be purified and bring forth more fruit. He is the source of all the assurance and certainty, and of all the joy and constancy, which as Christians and ministers, we can possess.

2Co_1:22. A father sometimes averts his eyes from that which may cause too much shame on the part of a well-disposed child.

2Co_1:24. Matters of faith and of ecclesiastical order must not be subject to men’s caprices, and changed according to the convenience of kings or subjects. (Mat_20:25-26).

Heubner, 2Co_1:12.—The only condition on which we can claim the intercession of our fellow Christians or speak in our own behalf, is the possession of a pure conscience. This can exist only where there is a simplicity which has but one aim and one desire, i. e., to please God, a divine sincerity or purity of purpose which renounces all selfish and extraneous objects, and an uprightness which can bear the divine inspection.

2Co_1:13. The Christian is always consistent with himself.

2Co_1:15. The honorable, conscientious man can present himself even before his enemies with cheerfulness.

2Co_1:17. The Christian should be prudent and conscientious when he promises, that he may never engage to do more than he can perform.—An honest man is consistent with himself even when he changes his plans, for in all his changes he has no selfish ends.

2Co_1:19. Christ himself is an example of a witness, absolutely faithful, upright and reliable (Rev_3:14).—What can impose a stronger obligation to speak the truth, than to be the messenger of such a faithful and true witness? Those who have constant intercourse with Christ, and in whom Christ dwells, must surely be expected to have something of His truthfulness and fidelity.

2Co_1:20. Christ has honored God’s veracity. Every one ,then brings another to Christ, contributes something to the glory of God’s veracity.

2Co_1:21 f. Stability of character is a grace which belongs to those who are upright, and pious in heart, to those who humbly and firmly maintain confidence in God.—It is the anointing of the Spirit which makes us Christians.—Like every other creature, the Christian has his distinctive signature (mark). The Spirit, the pledge of divine grace and of adoption, is the invisible stamp which every one must bear.

2Co_1:24. The Apostles would not for a moment have dominion over men’s faith, how much less should those who act only as their representatives? Every Christian should be led by the Spirit freely through the divine word.—The Apostles imparted to others nothing but Christ’s own word, and the Spirit had to confirm it in their hearts.

W. F. Besser, 2Co_1:12. A Christian may have confidence in the testimony of his conscience, for the eye of his conscience is directed by the Holy Ghost to the clear and faithful glass of the divine will in the heart. (Rom_9:1).

2Co_1:13. The Scriptures evidently teach us that holy men of God have not concealed their thoughts among the written letters, but plainly expressed them in intelligible words.

2Co_1:18. How could we know God’s faithfulness and veracity, if not by means of what prophets and Apostles have told us? Through their writings which are not yea and nay, but are in their essential nature only a single word, the Church is a pillar and ground of the truth (1Ti_3:15), the faithful witness of a faithful God, and the spotless Bride of the spotless Lamb.

2Co_1:19. Christ is not a reed shaken with the wind, but a rock. From the mouth of our Lord Jesus Christ, no poor sinner ever heard a yea of promise at the same time with a nay of denial. Justas He was when He stood among His disciples and said (Joh_14:6): I am the truth, so is He to-day, and will be forever; the preached Christ identical with the preacher Christ.—Jesus Christ the Son of God is the substance of all prophetic and apostolic announcements, the very heart and kernel of the whole word of God; He who has come in the flesh is undoubtedly the one who was promised in the word of prophecy.

2Co_1:24. Faith cannot be extorted by force or by authority.

[F. W. Robertson, 2Co_1:12 :—The testimony of conscience. Paul is here speaking, not of the faultlessness of his personal character, but of his ministry—not of the blamelessness even of this, but of its success; he had been earnest and straightforward in his work, and his worst enemies could not prove him insincere. This sincerity excluded, 1) all subtle manœuvering and indirect modes of teaching, which, in the end, seldom succeed. Such straightforwardness is more than a match at last for all the involved windings of deceit; 2) all teaching on the ground of mere authority. The truth he taught commended itself to men’s consciences, and made them feel a flash which kindled all into light at once. Of his words men said, not, ‘How can that be proved?’ but, ‘It is the truth of God, and needs no proof.’

2Co_1:15-22. Paul defends himself from the charge that he had trifled with his word, on the broad ground that, as a spiritual Christian, he could not do so. It would have been acting according to the flesh, whereas he was in Christ; and Christ was the Christian’s yea, the living truth, and so his life. To be veracious was therefore simply the result of a true life: the life being true, the words and sentiments must be veracious. To be established in Christ, anointed, is to be free from self and selfish motives. A blow is therefore struck at the root of all instability. The course of such a man, like that of the sun, can be calculated. Observe, too, that all this arose, not from his Apostleship, but from the Christianity, which the Corinthians shared with him. It was the gift of the Spirit, which was “God’s seal” to mark him for God’s own, and an “earnest” which assured him of his future glory. The true are His, and none else are blessed. We need not ask, therefore: Will the true, pure, loving, holy man be saved? for he is saved, he has heaven, it is in him now. He has a part of his inheritance now, and he is soon to possess the whole].

Footnotes:

[10]2Co_1:12.—Instead of the 2d ἡμῶν, Alford and Scrivener (in Wordsworth) say that Cod. Sinait., in the ed. by Tisch. of 1863 has ὑμῶν by the first hand and ἡμῶν by the second. In the edit. of 1865 by Tisch. no notice is taken of any variation here.]

[11]Rec. has ἁπλότητι instead of ἁγιότητι, and it is strongly sustained [by D. E. F. G. L. Sin. (cor.3), the Latt. Syr. Vulg. and Goth. vss. Chrys., Theodt., Jerome, Ambrosiast, Theophyl. and Oecum. Tisch. has restored it in his later ed. and says: “Probabilius est ἁγιότητι utpote quod esset multo plus quam ἁπλότητι, aliena manu inlatum quam sublatum esse.” Paul uses it more commonly especially in 2 Cor.]. And yet ἁγιότητι is adopted by Lachmann [Alford and Stanley] after A. B. C. K. M. [Sinait. (cor.1), the Copt. and Arm. vss., Clem., Orig., Damasc. and Didymus]. It is a more uncommon word, and so (some have argued) less likely to be inserted, and is used nowhere else except in Heb_11:10 and 2Ma_15:2.

[12][Many recent editors (Tisch., Bloomf., Alf., Stanl., Wordsw.) insert τοῦ before the first θεοῦ after A. B. C. D. E. Sin., with a number of vss. and Fathers. Bloomfield thinks that internal evidence is also strongly in its favor].

[13]2Co_1:13.—The reading of the Rec. is satisfactorily attested. There are no sufficient critical authorities for the omission of either ἀλλ’ or ἥ or ἅ.

[14]According to the best authorities, καὶ before ἔως should be omitted.

[15]2Co_1:14.—The last ἡμῶν is an addition by a later hand. [Sinait., and B. et al. have it. Alford inserts it, Bloomf. and Wordsw. omit it, and Stanley brackets it as suspicious.]

[16]2Co_1:15.—The best authorities put πρότερον before ελθειν; Rec. puts it before ἵνα. [Tisch. and Wordsw. read: πρότ. ἐλθ. πρὸς ὑμᾶς; Bloomf. retains the Rec. but inserts τὸ before πρότερον; Lachm., Meyer, Alf., Stanl. and Kling read: πρότ. πρὸς ὑμᾶς ἐλθεῖν; Sinait. omits πρότερον altogether, and reads: ἐβουλ. πρὸς ὑμᾶς ἐλθε͂ιν.]

[17][For ἔχητε, Alford has σχῆτε with B. C. and Sin., but Tisch. thinks that the latter was conformed to the tense of ἐβουλόμην.]

[18]2Co_1:16.—Rec. has διελθεῖν; Lachmann, with good authorities, has ἀπελθε͂ιν. The former was possibly derived from 1Co_16:5. [Tisch. thinks that “διελθεῖν was disliked by some transcribers because the διὰ seemed sufficiently implied in δι’ ὑμῶν; hence ἀπελθεῖν or ἐλθεῖν (which is found also in many MSS.), seemed more appropriate. Comp. Rom_15:28, where no one has taken the liberty of changing ἀπελεύσομαι δι’ ὑμῶν.”]

[19]2Co_1:17.—Rec. has βουλευόμενος with many authorities, in some respects, of great weight. The original reading was probably βουλόμενος (Lach. after A. B. C. [Sin.] et al.) The other was probably a correction from the following sentence. [With quite equal plausibility Tisch. suggests that “the ἐβουλόμην of the previous sentence was more likely to have induced a change than the subsequent βουλεύομαι.”]

[20]2Co_1:18.—The weight of evidence is decidedly in favor of ἔζτιν instead of ἐγένετο in the Rec., which was probably an accommodation to the following verse. [Alford thinks it a correction to suit the supposed reference to the past. But Bloomf. thinks that ἔστιν is quite as likely to be a correction to suit what the critics thought a required reference to the present, not recollecting that the imperfect is often used to designate habitual action, so as to be nearly equivalent to the present. He also adds, as a confirmation of this view, that one ancient MS. (Cod. C.) has ἔστι instead of ἐγένετο in 2Co_1:9, where it is manifestly a critical alteration. The authorities, however, in favor of ἔστιν (A. B. C. D. F. Sin., &c.) are altogether satisfactory.]

[21]2Co_1:20.—Rec. has καὶ ἐν αὐτω; Lachm., after the oldest MSS. [A. B. C. F. G. Sin., Vulg., Goth., Copt. Damasc. &c], has διὸ καὶ δἰ αὐτοῦ. Meyer thinks that διὸ has accidentally been left out (a number of MSS. have καὶ δἰ αύτοῦ); and that the words were then conformed to those just preceding. [De Wette thinks that Lachmann’s reading originated in Theodoret’s comment: οὖ δὴ χάριν καὶ δἰ αὐτοῦ τόν τῆς εὐχαριστίας αὐτῷ προσφέρομεν ὕμνον; but it is not certain from this what must have been the text on which Theodt. commented (see note to Migne’s Theodt., p. 383). Alford concedes that the weight of external authority is with Lachm., but thinks that in that case ἡμῶν must mean ἡμῶν καὶ ὐμῶν, which without notice it could hardly do.]

[22][The word συνέιδησις, signifies etymologically, a man’s knowledge of or conversation with himself. Hugo de St. Victor says: Quando cor se noscit, appellatur conscientia; quando præ’er se alia noscit, appellatur scientia. It refers, however, only to that part of our self-consciousness which is practical, moral and religious, viz. ρη to what ought or ought not to be done. Thus far it is only what Antoninus (Florentinus) called συντή: σις, i. e., careful watching or observation, “the phylactery, or keeper of the records,” and hence a witness with a faithful testimony, as in the text. Beyond this, it is, as in Rom_2:15, a judge of that which is right or wrong in these records, as the facts are understood. Finally, it rewards or punishes by the pleasure or pain which its decisions produce, as in the text it was Paul’s rejoicing. Origen includes all this when he calls συνέδ. “a pedagogue to admonish the soul of better things, to chastise her for her faults and to reprove her.” The Schoolmen turned these three Scriptural functions into a syllogism. The inspired writers make faith indispensable to a good conscience, to give us right views of our relations, and so of our duties and sins. They sometimes speak of one being judged by another man’s conscience, inasmuch as the decisions we have passed upon our own conduct may be applied to another’s. Bp. Jer. Taylor’s Ductor Dub. B. I. Chap. 1; Schenkel, Art. Gewissen in Hertzog’s Encyc; McCosh. Div. Gov. III. 1. 4; Chalmers, Mor. Phil. Chap. 5; Rothe, Theol. Eth. I. § 147.] [Tyndale renders ἁπλότης: “singleness.” on which Trench remarks (Synn. 2d Ser. p. 23) that it would be impossible to improve it. Its literal meaning is: simplex, einfaltig, one-folded. Suicer: “animus alienus a versutia, fraude, simulations, dolo malo, et studio nocendi aliis.” Bengel defines εἰλικρινεία, “sincerity, without the admixture of any foreign quality.” Trench (Synn. 2d Ser. p. 172) and Ellicott (Php_1:20) prefer Stallbaum’s derivation from εἵλη and κρίνω, according to which it means: “that which is cleansed by much rolling and shaking to and fro in a sieve;”—“not that which is proved by being held up to the sunlight, but the purged, the winnowed, the unmingled.”]

[23][There is a peculiar play upon the Greek words ἀνα- and ἐπι-γινώσκετε which is well brought out by Chrysostom: ἀναγινώσκοντες γὰρ ἒπιγινώσκετε, ὅτι ἅ σύνιστε ἡμῖν ἐν τοῖς ἐργοῖς, ταῦτα καὶ ἐν τοῖς γράμμασι λέγομεν· καὶ οὐκ ἐναντοιταί ὑμῶν ἡ μαρτυρία ταῖς ἐπὶστολαϊς, ἀλλὰ συνᾴδει τῆ ἀναγνώσει ἡ γνῶσαις, ἤν προλαβόντες έϊχετε περὶ ἡμῶν. “For as ye read ye acknowledge that we write the very things which ye are conscious that we are in our conduct; and this your testimony is not contradicted by what we write but what ye previously knew of us corresponds with what ye read.” Migne’s Chrys., Vol. X., p. 405. The idea of the Apostle is: we have no esoteric meaning, no meaning at one time which we have not always, none in speaking or acting which we have not in these Epistles, none indeed which you will not find in the confessions you are in the habit of reading publicly in your meetings. Conybeare thinks that Paul was referring to some insinuations that he wrote to some private individuals in a different strain from that of his public letters. Bengel and Hodge think that ἐπιγνώσις is more than ἀναγνώσις, inasmuch as the former combines the ideas of recognition and complete knowledge. Comp. 2Co_3:2, and 1Co_13:12; for not only the force of the words γινώσκω and ἐπιγν, but also the use of the Aorist for the present.]

[24][Wordsworth remarks that Paul “does not say (2Co_1:15), that it was his settled purpose. βούλευμα, nor yet his θέλημα or will, to visit them. See Mat_1:19, where ἐβουλῄθη signifies only; was minded, and Phm_1:13 where ἐβουλόμην signifies: it was my wish, where the wish was finally controlled and overruled by the will. He does not say he wrote that he was resolved to pass by them into Macedonia but only that he was wishing (imperf.) to do so. In 2Co_5:17, there is a contrast between βούλομαι and βουλεύομαί, and his defence is, that instead of being lightminded, his wishes were controlled by his will, which was regulated by right reason and the will of God, so that his βουλήματα were clearly subject to his βουλεύματα.”]

[25][The original word here used (and which is found in the New Testament only here, and in 2Co_5:5, and Eph_1:14) is one of the few Hebrew words which passed into the Greek and Latin languages. As the founders of ancient commerce in the West, the Phenicians introduced it among the Greeks (ἀῤῥαβών), from whom it passed into Italy (arrhabo, arrha), Gaul (Fr. arrhes), and even England (Earl’s, or more properly, Arle’s money). The Sept. use the same Greek word for עֵרָבוֹן in Gen_38:17-18; Gen_38:20, and yet it appears to have had a meaning in Greek somewhat distinguishable from that which it bore either in Hebrew or in other languages. In these it had the general signification of pledge (Gen_38:17 ff.), surety (Pro_17:18), and even hostages, (2Ki_14:14). The Greek derivative seems to have been restrained to signify only the deposit or part payment (Hesych, πρόδρομα) which the purchaser made to the vender on taking possession of his property (Suidas, Lexicon). It was therefore identical in kind with the payment which was due, whereas other kinds of pledges might be something of a totally different nature. Blackstone notices the legal significance of an earnest, as a payment which places the buyer and the seller in a position to enforce the carrying out of the contract, (Comm. ii. 30). Comp. also Robertson (Lect. XXXV), who points out that “Baptism is a pledge of heaven—‘a sign and seal’—while the Spirit of truth is an earnest of heaven, and heaven begun.” Smith’s and Kitto’s Dictt. Art. Earnest; Robinson’s Heb. Lexicon].

[26][Maalschatz, is the gift which is presented to the bride at tier betrothal, by her affianced spouse, as a pledge that he will at some future time bring her to his home].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

PAUL’S PROFESSION OF SANCTIFICATION

2Co 1:12-14.

12. “For our boasting is this, the testimony of our conscience, that in holiness and purity of God, not in carnal wisdom, but in the grace of God, were we in the world, and especially toward you.

13. “For I write not other things, but those things which you read and acknowledge: and I hope that you will acknowledge them to the end, because ye are our boasting as we are yours in the day of our Lord Jesus.” This paragraph, like so many others, is grand and conclusive on both entire sanctification and the Coming of the Lord, the two grand hemispheres of the Pauline gospel, which roll before us through his writings in a constant glowing flame of inspired verity and beauty. It is to be regretted that the E.V., in 2Co 1:12, signally fails to bring out this clear and bold profession of the personal experience of entire sanctification by the apostle. The Greek word which I translated “holiness” is the very same word we find in Heb 12:10, where he says that we are partakers of His holiness, i. e., the holiness of God. It is simply a form of the same word translated sanctification throughout the New Testament. Hence there is no evasion of the issue. Paul makes the profession there clear and straight in that word.

Where the E.V. has “godly sincerity,” I translated it “the purity of God,” which is literal; the Greek is eilikrinia from eilee, “a sun-beam” and krinoo, “judge.” It is a word whose force is too strong for any word in the English language to translate it. We can only reach it by circumlocution. It is taken from the ancient custom to hold up a substance before the sun for his rays to interpenetrate, in order to reveal impurities in it. Hence the import in the Scripture is that God proposes to make your heart so clean that when illuminated by the infallible Sun of Righteousness the Omniscient Eye will discover no impurities in it. Hence Paul made the boldest profession of entire sanctification I ever heard. The English word “sincerity” here occurring is much stronger than generally apprehended. It is from sine, “without,” and cera, “wax.” Hence it means “strained honey.” You get plenty of honey when born from above, but you have to pick it out from among the wax, dead bees and trash. Sanctification strains out everything else and leaves the pure, unadulterated deliciously sweet honey, which the Lord’s bees love so well, but the devil’s hornets do not appreciate. This passage is exceedingly valuable as a confirmation of Paul’s bold profession of entire sanctification.

THE SECOND BLESSING

1. “And with the same confidence I wished to come unto you hitherto, in order that you may have a second grace.” (See R. V.) This word charis occurs one hundred and twenty times in the New Testament, and only in this one instance is translated “benefit,” for which there is simply no apology, unless we conceive on the part of the translators an effort to defend their own unsanctified experiences. You must remember that John Wesley preached in that same church ten years before he was converted. It is hardly probable the translators were all clear in the experience of justification, while there is no probability that any of them enjoyed sanctification. Hence they have signally, in many instances, as you here see, failed to bring out in their translation the second work of grace, which in the original is clear as the meridian sun. This is obvious from the fact that we do not see clearly in the Bible experiences which we do not enjoy in our hearts, though we may have some vague apprehensions of them. There is a world within and a world without, corresponding either with other. I have heard many men possessing fine intelligence and scholarship preach powerfully against spiritual regeneration, laboring to convince the people that there was no such thing. They do the same in reference to sanctification, when personally ignorant of the experience. The doctrine of holiness so literally floods the Bible from beginning to end that it is impossible to translate it out or explain it away. Hence it is the great fundamental and overwhelming truth in every translation. But I find the Bible doctrine of holiness one hundred per cent. stronger in the version of the Holy Ghost Himself than in any human translation. We are assured that many of these Corinthians had gloriously entered Beulah land by a blessed second work of grace, before Paul bade them adieu for his Asiatic tour three years previously, yet in that great church of Jews and Gentiles there were dozens, scores, and perhaps hundreds, destitute of this experience and imperatively needing it. Hence he states to hem his anxiety to come unto them that they may receive a “second grace,” i. e., the second work of grace.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

1:12-14 Paul’s travel plans and his unfulfilled promise of a visit to Corinth were criticized; he was charged with being fickle like persons of the world “who say ‘Yes’ when they really mean ‘No’” (1:17). Before responding to that charge, he clarifies his motives in his ministry and in his letters.

1:12 holiness: Some manuscripts read honesty. The difference is only two letters in Greek (hagiotēti, “holiness”; haplotēti, “honesty”).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 1:12. Γὰρ, for) The connection is: We do not seek in vain and we promise to ourselves the help of God and the prayers of godly men.—καύχησις, glorying [rejoicing]) even in adversity and against our adversaries.—τῆς συνειδήσεως ἡμῶν, of our conscience) whatever others may think of us.—ἁπλότητι, in simplicity) aiming at the one mark in the most direct way.—εἰλικρινείᾳ[5]) in sincerity, without the admixture of any foreign quality.—οὐκ ἐν, not in) The antithetic terms are, fleshly wisdom, and the grace of God, who wisely directs His own people, 2Co 1:17-18.—ἐν τῷ κόσμῳ) in the world which is wholly deceitful [as opposed to godly sincerity and simplicity.]—περισσοτέρως, more abundantly) 2Co 2:4.

[5] The 2d Ed. prefers the reading εἰλικρινείᾳ Θεοῦ, which was left doubtful by the earlier Ed., and it is received without hesitation by the Germ. Ver. Ernesti interprets the sincerity of God to be, such as God desires and approves. Heumann, to be, such as God Himself works and produces.—See Bibl. th. T. II. p. 495.—E. B.

ABCD (Λ) have the τοῦ before θεοῦ. Rec. Text, with G and Origen., omit τοῦ. Ἁγιότητι is the reading of ABC Memph. Origen. But ἁπλότητι of D (Λ) Gfg Vulg.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_1:12. The apostle now begins the vindication of himself, at first in reference to the purity of his walk in general (2Co_1:12), then in reference to his honesty in writing (2Co_1:13-14), and afterwards specially in reference to the changing of his plans for the journey (2Co_1:15-24).

γάρ] Ground assigned for the confidence uttered in 2Co_1:11, that the readers would help him by their intercession in the manner denoted: for we boast, according to the witness of our conscience, to have made ourselves worthy of your help.

καύχησις is not equivalent to καύχημα, materies gloriandi (so most, but in no passage rightly, see on Rom_4:2), but we should interpret: For this our boasting (which is contained in 2Co_1:11) is the testimony which our conscience furnishes that we, etc. In other words: This our boasting is nothing else than the expression of the testimony of our conscience, that, etc.; hence no αἰσχύνεσθαι ἀπὸ καυχήσεως (Isa_12:1-3) can take place. The contents of this testimony (ὅτι κ.τ.λ.) shows how very much the καύχησις of Paul is a καυχᾶσθαι ἐν κυρίῳ (1Co_1:31). Accordingly, αὕτη is to be taken together with ἡ καύχησις ἡμῶν (comp. 1Co_8:9 : ἡ ἐξουσία ὑμῶν αὕτη); τὸ μαρτύριον κ.τ.λ. is the predicate, which is introduced by ἐστί, and ὅτι κ.τ.λ. is the contents of the testimony. By the plain simplicity of this explanation we obviously exclude the view that αὕτη is preparative, and that it is to be referred either to τὸ μαρτύριον (Luther and most), or, more harshly, with Hofmann, to ὅτι κ.τ.λ., because in that case τὸ μαρτύριον κ.τ.λ. is made an interpolated appositio.

ἐν ἁγιότητι (see the critical remarks) καὶ εἰλικρ. Θεοῦ] Θεοῦ is not used superlatively, as Emmerling would still take it. Further, it neither denotes what is well-pleasing to God (Schulz, Rosenmüller, Flatt, Rückert, Reiche), nor what avails before God (Calvin, Beza, Estius, Billroth, and others, following Theophylact), nor what is like God (Pelagius), nor the God-like (Osiander), which is Gods manner (Hofmann), but the moral holiness and purity established by God through the influence of the divine grace, as the following οὐκ ἐν σοφ. σαρκ., ἀλλʼ ἐν χάριτι Θεοῦ proves.[128] So also Olshausen, de Wette, Kling, Neander, Winer, p. 221 [E. T. 261]. Comp. δικαιοσύνη Θεοῦ, Rom_1:17, εἰρήνη Θεοῦ, Php_4:7, and the like. The rare word ἁγιότης is found also in 2Ma_15:2; Heb_12:10; Schol. Arist. Thesm. 301. Regarding εἰλικρ., see on 1Co_5:8. Stallbaum, ad Plat. Phaed. p. 66 A.

οὐκ ἐν σοφ. σαρκ. ἀλλʼ ἐν χάρ. Θεοῦ] is not to be placed in a parenthesis, for it is parallel to the previous ἐν ἁγιότ. κ. εἰλικρ. Θεοῦ, and gives negative and positive information about it. The σοφία σαρκ. is the merely human wisdom, the wisdom which is not the work of the divine influence (of the Holy Spirit), but of human nature itself unenlightened and unimproved, guided by the sinful lust in the σάρξ. See on 1Co_1:26.

ἐν χάριτι Θεοῦ] is not to be explained of miracles (Chrysostom), nor yet with Grotius: cum multis donis spiritualibus, but without any limitation of the influence of the divine grace, under which Paul lived and worked.

The thrice repeated use of ἐν denotes the spiritual element in which his course of life moved (Eph_2:3; 2Pe_2:18).

ἐν τῷ κόσμῳ] i.e. among profane humanity. This serves by contrast to make the holiness of his walk and conversation more prominent. Comp. Php_2:15.

πρὸς ὑμᾶς] denotes the direction of his association, in intercourse with you. See Bernhardy, p. 265. More than with others, he had established such a relation with the Corinthians (hence περισσοτ.).

[128] With this fall to the ground also the scruples of Rückert against the word ἁγιότητι, which he either wishes to take abusive, like the Latin sanctitas, integrity, or conjectures in its stead ἁγνότητι. Reiches difficulty regarding ἁγιότ., that Paul talks of his purity as teacher, is also untenable. He certainly speaks of his entire conduct, not merely of his teaching.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 1:12-14 . THEY MUST ACKNOWLEDGE HIS SINCERITY OF PURPOSE. He claims that he has always been frank and open in his dealings with the Corinthian Christians: cf. 1Th 2:3 . ἡ γὰρ καύχησις κ . τ . λ .: for our glorying is this . Note καύχησις , not καύχημα , as at 2Co 1:14 , which is rather the thing boasted of than the act of boasting. καυχάομαι and its cognates are peculiarly frequent in this Epistle (see Introd. , p. 27). τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν : viz., the testimony of our conscience . μαρτύριον is the thing testified to by conscience, as contrasted with μαρτυρία , the act of testimony. συνείδησις , “conscientia,” represents the self sitting in judgment on self, a specially Greek idea, and taken over by St. Paul from Greek thought; the word is a favourite one with him, both in his Epistles and in his speeches (Act 23:1 ; Act 24:16 ). ὅτι ἐν ἁγιότητι καὶ εἰλικρινείᾳ f1Θεοῦ : that in holiness and sincerity of God ( cf. chap. 2Co 4:2 ). The received reading, ἁπλότητι , probably arose from the fact that while ἁπλότης occurs four times in this Epistle, and is a specially Pauline word, ἁγιότης is rare, only occurring in the Greek Bible twice elsewhere ( 2Ma 15:2 , Heb 12:10 ). The etymology of εἰλικρινεία (see reff.) is uncertain; but the meaning is not doubtful. The force of the genitive τοῦ Θεοῦ is somewhat the same as in the phrase δικαιοσύνη Θεοῦ (Rom 3:21 ); the holiness and sincerity which St. Paul claims as characterising his conduct are Divine qualities, and in so far as they are displayed in men they are God’s gift, as he goes on to explain. οὐκ ἐν σοφίᾳ σαρκικῇ κ . τ . λ .: not in fleshly wisdom, but in God’s grace, sc. , which had been vouchsafed to him for the due discharge of his apostolic office (Rom 1:5 ; Rom 12:3 ; Rom 15:15 , 1Co 3:10 , Eph 3:2 ). Especially in the Corinthian letters does St. Paul insist on this, that his power is not that of human wisdom ( 1Co 2:4 ; 1Co 2:13 , chap. 2Co 10:4 ). The word σαρκικός is found five times in his letters, and only twice elsewhere in N.T. It signifies that which belongs to the nature of the σάρξ of man, as contrasted with σάρκινος , “made of flesh,” which is the stronger word ( cf. 2Co 3:3 below). ἀνεστράφημεν ἐν τῷ κόσμῳ : did we behave ourselves in the world, sc. , the heathen world ( cf. 1Co 5:10 , Phi 2:15 ). περισσοτέρως δὲ πρὸς ὑμᾶς : and more abundantly to you-ward, sc. , perhaps because his opportunities at Corinth had been greater than elsewhere of displaying the holiness and sincerity of the Christian life.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Secondly he putteth away another slander, to wit, that he was a light man, and such a one as was not lightly to be credited, seeing that he promised to come unto them, and came not. And first he speaks of the simplicity of his mind, and sincerity, which they know both by his voice when he was present, and they ought to acknowledge it also in his letters, being absent: and moreover he protesteth that he will never be otherwise.

With clearness, and holy and true plainness of mind, as God himself can witness.

Trusting to that very wisdom, which God of his free goodness hath given me from heaven.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--reason why he may confidently look for their prayers for him.

our rejoicing--Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.

in simplicity--Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from Eph 6:5 [ALFORD]. Some of the oldest manuscripts and versions, however, support it.

godly sincerity--literally, "sincerity of God"; that is, sincerity as in the presence of God (Co1 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (Co2 2:17). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Rom 12:3; Rom 15:15), suggests holy straightforwardness and sincere faithfulness to promises (Co2 1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."

in the world--even in relation to the world at large, which is full of disingenuousness.

more abundantly to you-ward-- (Co2 2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. For our rejoicing is this] Ἡ καυχησις. Our boasting, exultation, subject of glorying.

The testimony of our conscience] Μαρτυριον της συνειδησεως· That testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul of its state, sincerity, safety, c.

In simplicity] Ἁπλοτητι· from α, denoting unity or together, and πελω, to be or from α, negative, and πολυς, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of απλοτητι, many MSS. and versions have αγιοτητι, holiness.

In godly sincerity] Ειλικρινειᾳ Θεου· The sincerity of God: that is, such a sincerity as comes from his work in the soul. Ειλικρινεια, sincerity, and ειλικρινης, sincere, come from ειλη, the splendour, or bright shining of the sun; and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw.

Not with fleshly wisdom] The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honour in view.

But by the grace of God] Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.

We have had our conversation] Ανεστραφημεν· We have conducted ourselves. The word properly refers to the whole tenor of a man's life-all that he does says, and intends; and the object or end he has in view, and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb αναστρεφω is compounded of ανα, again, and στρεφω, to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of God; setting out with Divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul; thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con, together, and verto, I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks, signifying the whole of a man's conduct, the tenor and practice of his life: and conversio astrorum, and conversiones caelestes, is by CICERO used for the course of the stars and heavenly bodies.--De Leg. c. 8: Caelum una conversione atque eadem, ipse circum se torquetur et vertitur.--CIC de Univers., c. 8: "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself."

In the world] Both among Jews and Gentiles have we always acted as seeing Him who is invisible.

More abundantly to you - ward.] That is, We have given the fullest proof of this in our conduct towards you; YOU have witnessed the holy manner in which we have always acted; and GOD is witness of the purity of the motives by which we have been actuated; and our conscience tells us that we have lived in uprightness before him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. For our glorying is this. He assigns a reason why his preservation should be a subject of interest to all — that he had conducted himself among them all in simplicity and sincerity He deserved, therefore, to be dear to them, and it would have been very unfeeling not to be concerned in reference to such a servant of the Lord, that he might be long preserved for the benefit of the Church. “I have conducted myself before all in such a manner, that it is no wonder if I have the approbation and love of all good men.” He takes occasion from this, however, for the sake of those to whom he was writing, to make a digression for the purpose of declaring his own integrity. As, however, it is not enough to be approved of by man’s judgment, and as Paul himself was harassed by the unjust and malignant judgments of some, or rather by corrupt and blind attachments, he adduces his own conscience as his witness — which is all one as though he had cited God as a witness, or had made what he says matter of appeal to his tribunal.

But how does Paul’s glorying in his integrity comport with that statement,

He that glorieth, let him glory in the Lord? (2 Corinthians 10:17.)

Besides, who is so upright as to dare to boast in the presence of God? In the first place, Paul does not oppose himself to God, as though he had anything that was his own, or that was from himself. Farther, he does not place the foundation of his salvation in that integrity to which he lays claim, nor does he make confidence in that the ground of his dependence. Lastly, he does not glory in God’s gifts in such a way as not at the same time to render all the glory to him as their sole Author, and ascribe everything to him. These three exceptions lay a foundation for every godly person glorying on good grounds in all God’s benefits; while the wicked, on the other hand, cannot glory even in God, except on false and improper grounds. Let us therefore, first of all, acknowledge ourselves to be indebted to God for everything good that we possess, claiming no merit to ourselves. Secondly, let us hold fast this foundation — that our dependence for salvation be grounded exclusively on the mercy of God. Lastly, let us repose ourselves in the sole author of every blessing. Then in that there will be a pious glorying in every kind of blessing.

That in the simplicity of God. He employs the expression simplicity of God here, in the same way as in Romans 3:23, the glory of God; and in John 12:43, the glory of God and of men. Those who love the glory of men, wish to appear something before men, or to stand well in the opinion of men. The glory of God is what a man has in the sight of God. Hence Paul does not reckon it enough to declare that his sincerity was perceived by men, but adds, that he was such in the sight of God. Εἰλικρινείᾳ (which I have rendered purity) is closely connected with simplicity; for it is an open and upright way of acting, such as makes a man’s heart as it were transparent. Both terms stand opposed to craft, deception, and all underhand schemes.

Not in fleshly wisdom. There is here a sort of anticipation; for what might be felt to be wanting in him he readily acknowledges, nay more, he openly proclaims, that he is destitute of, but adds, that he is endowed with what is incomparably more excellent — the grace of God “I acknowledge,” says he, “that I am destitute of fleshly wisdom, but I have been furnished with divine influence, and if any one is not satisfied with that, he is at liberty to depreciate my Apostleship. If, on the other hand, fleshly wisdom is of no value, then I want nothing that is not fitted to secure well-grounded praise.” He gives the name of fleshly wisdom to everything apart from Christ, that procures for us the reputation of wisdom. See the first and second chapters of the former epistle. Hence, by the grace of God, which is contrasted with it, we must understand everything that transcends man’s nature and capacity, and the gifts of the Holy Spirit, which openly manifested the power of God in the weakness of the flesh.

More abundantly towards you Not that he had been less upright elsewhere, but that he had remained longer at Corinth, in order that he might (not to mention other purposes) afford a fuller and clearer proof of his integrity. He has, however, expressed himself intentionally in such a way as to intimate that he did not require evidences that were far-fetched, inasmuch as they were themselves the best witnesses of all that he had said.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) For our rejoicing is this. . . .—Better, our boast, as in Rom_3:17; Rom_15:17; 1Co_15:31. With the feeling of jubilant thankfulness which has hitherto characterised his language there mingles another of a different character. It had, perhaps, been in the background of his thoughts all along. He had seemed, in 1Co_4:21, to imply that he was coming to take strong measures against evil-doers (“Shall I come unto you with a rod, or in love?”). In 1Co_16:2-8 he had spoken yet more definitely, “I will come unto you, when I shall have passed through Macedonia.” And yet he had not come. Titus would seem to have told him what was said of this: “He was fickle, and changeable; said Yes one day, and No another. Perhaps he was afraid to come.” He is eager to refute the charge without a formal pleading as in answer to it, and seems to cast about for an opening. He finds it in the words which he had just dictated. He has a right to assume that the Corinthians will pray and give thanks for him, for he can boast that he has never failed, conscience bearing him witness, in transparent sincerity to them.

The testimony of our conscience.—The words present an obviously undesigned coincidence with St. Paul’s language in Act_23:1; Act_24:16, and again with that of Rom_9:1. To have nothing on his conscience, to “know nothing by (i.e., against) himself” (1Co_4:4), was the great law of his life. And this was true, as of his whole life in relation to the Corinthians, so especially of the supposed change of purpose with which he had been taunted.

In simplicity.—The better MSS. give “holiness” instead of “simplicity.” The Greek word for the latter is very characteristic of this Epistle (2Co_8:2; 2Co_9:11; 2Co_9:13; 2Co_11:3), but then it is used in these passages in quite another sense, as of a single-minded generosity. The word for “holiness” is not a common one, but it appears in Heb_12:10. It was, however, the natural correlative of the term “saints” applied to all believers. St. Paul’s conscience told him that he had not been false to the consecrated character which that term involved.

Godly sincerity.—Better, sincerity which is of God. It is seldom satisfactory to tone down the bold vigour of the Greek, or perhaps Hebrew, idiom into the tameness of an English adjective. The sincerity which St. Paul claims had come to him as God’s gift: he could submit it to God’s judgment. The word for “sincerity” (literally, transparency of character, or, perhaps, that which bore the test of the strongest light) had been used in 1Co_5:8.

Not with fleshly wisdom, but by the grace of God.—Better, in or with in both clauses. The words indicate the same line of thought as those of 1Co_2:1-6. Men made invidious comparisons between his plainness of speech and the eloquent wisdom of some other teachers. That kind of “fleshly,” i.e., worldly, wisdom he disclaims. It was not that, but the favour or the “grace” of God which was the motive-force of his action, the sphere in which he lived and moved.

We have had our conversation.—Better, we conducted ourselves. The tense of the Greek verb implies a special reference in thought to the time when he had been at Corinth. It is, perhaps, hardly necessary to note that “conversation” means “conduct,” but as the first occurrence of the word in the New Testament, it may be well to trace the several stages through which it has passed. On its appearance in English, as in Chaucer, it has its full etymological force as indicating, as it does here, habitual conduct. “Enquire of his conversation and of his life before” (Tale of Melibœus). So in Wiclif’s version of the Bible it is used, as in that of 1611, in Gal_1:13. In somewhat later writers, e.g., in Sidney and Strype, the sense becomes that of “conduct with others,” “converse, intercourse,” a sense still prominent in the familiar legal term for adultery. In Swift and Cowper it has come to be all but absolutely identified with the intercourse which is carried on by talking. In its fullest sense, the Apostle can say that he had striven to live everywhere so as to avoid giving grounds for suspicion. Nowhere had he been more careful so to live than at Corinth, where men were suspicious in proportion to their own viciousness. (Comp. Notes on 2Co_7:1-2.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. For our rejoicing is this] “It is this,” says the Apostle, “which causes such a perennial flow of joy and consolation into my heart amid all my anxieties and distresses. I can feel in my conscience that what knits us together in sympathy is a Divine and not a human bond. On my part there is the inspiration from above, on yours the verifying faculty which enables you to recognize the truth of what I deliver to you.” This seems to be the connection of thought in this and the two following verses. The connection with what precedes appears to be the conviction of the Apostle that the honesty and genuineness of his efforts to minister Christ to the Corinthians have fairly entitled him to hope for a share in their prayers.

the testimony of our conscience] Cf. 1Co_4:4. Also Act_23:1; Act_24:16; Rom_9:1; 1Jn_3:21.

that in simplicity and godly sincerity] For simplicity the best MSS. and editors read holiness; but simplicity, i.e. singleness of purpose, seems to suit the context best. The word translated sincerity, clenness, Wiclif, purenes, Tyndale, originally signifies that which is tested by the sun’s rays, and is therefore entirely transparent. See note on 1Co_5:8. See also ch. 2Co_2:17; Php_1:10; 2Pe_3:1. The word sincerity was adopted by our translators from the Rhemish version. The words translated godly sincerity are in the original sincerity of God, i.e. either (1) that which is His gift, comes from Him, or, (2) that which is befitting His service, as in the A. V.

not with fleshly wisdom] Literally, in. Cf. 1Co_1:17; 1Co_2:1; 1Co_2:4; 1Co_2:13. These passages shew that there existed among the Corinthians a tendency to exalt the wisdom of this world, i.e. acquirements such as those of dialectic skill and rhetoric above the spiritual enlightenment obtained by the submission of the intellect and will to the direction of God.

but by the grace of God] Literally, in the grace of God, i.e. in possession of it. The word grace, like the Latin gratia, originally signified favour, kindness. St Paul here would say that his behaviour at Corinth, to which he appeals, was the result of the favour of God to him, enabling him to shape his life in obedience to God’s commands.

we have had our conversation] This word, which is a nearly literal rendering of the Greek, is derived from two Latin words signifying to turn together, and hence from the idea of having your attention turned to a thing, being versed in it, it has the signification of a man’s ordinary conduct in life. It has come to mean in modern English interchange of thought in speech. In the Epistle to the Philippians it is twice used as the translation of ‘citizenship.’

and more abundantly to you-wards] This either refers (1) to the special proofs the Apostle had given the Corinthians of his singleness of purpose and avoidance of fleshly wisdom, or (2) to the fact that he had remained longer at Corinth, and so had additional opportunities of displaying those qualities; or it has reference perhaps (3) to his self-abnegation in refusing to receive his maintenance at the hands of his Corinthian converts. Sec 1 Corinthians 9 and ch. 2Co_9:8-10.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For our rejoicing is this, the testimony of our conscience,.... This rejoicing or glorying of the apostle's in the testimony of their consciences, to the goodness of their hearts, actions, conduct, and behaviour, was not before God, and in his sight, but before men, who were ready to accuse their good conversation in Christ: nor are these words to be considered as they generally are by interpreters, as if it was the testimony of a good conscience, which was the ground of their faith and confidence, that God would deliver them, and was an helping cause, together with the prayers of the saints, of their present deliverance. They refer to the charge exhibited against the apostle, that he had falsified his word in not coming to Corinth according to his promise; under which charge he could sit easy, having a witness within him, which was better than a thousand others, that

we have had our conversation in the world, and more abundantly to you-wards; the Corinthians, of which they themselves must be conscious:

in simplicity; in opposition to double mindedness; they did not say one thing, and mean another, and act contrary to both; their heart and mouth went together, and their conduct agreed with both; what they promised they meant to perform; and where there was a want of performance, it was owing to intervening providences, which hindered, and not to any deceitfulness in them: the conscience of the apostle bore him witness, that he behaved in the simplicity and singleness of his heart; and also in

godly sincerity, or "in the sincerity of God"; that is, such as God requires, gives, and approves of, and which will stand in his sight, will bear his examination, and to which he gives his testimony; and that his conduct was

not influenced

with fleshly wisdom: he used no artful sophistical methods to impose upon, and delude persons, for any sinister ends, or worldly advantage:

but by the grace of God; which was bestowed upon him, implanted in him, and which taught him to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this world.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

Ver. 12. For this is our rejoicing, &c] He was merry under his load, because his heart was upright. The sincere will well stand under great pressures, because they are sound. Whereas if a bone be broken, or but the skin rubbed up and raw, the lightest load will be grievous.

And godly sincerity] A fine word he here useth, ειλικρινεια; and it is a metaphor either from the eagle that trieth her young by holding them forth against the full sight of the sun (so should we the motions of our minds to the word of God); or else from a wise and wary chapman, that holds up the cloth he buys between his eye and the sun. (Arist. Plin.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For our rejoicing is this - The source or cause of our rejoicing. “I have a just cause of rejoicing, and it is, that I have endeavored to live a life of simplicity and godly sincerity, and have not been actuated by the principles of worldly wisdom.” The connection here is not very obvious, and it is not quite easy to trace it. Most expositors, as Doddridge, Locke, Macknight, Bloomfield, etc., suppose that he mentions the purity of his life as a reason why he had a right to expect their prayers, as he had requested in 2Co 1:11. They would not doubt, it is supposed, that his life had been characterized by great simplicity and sincerity, and would feel, therefore, a deep interest in his welfare, and be disposed to render thanks that be had been preserved in the day of peril. But the whole context and the scope of the passage is rather to be taken into view. Paul had been exposed to death.

He had no hope of life. Then the ground of his rejoicing, and of his confidence, was that he had lived a holy life. He had not been actuated by “fleshly wisdom,” but he had been animated and guided by “the grace of God.” His aim had been simple, his purpose holy, and he had the testimony of his conscience that his motives had been right, and he had, therefore, no concern about the result. A good conscience, a holy life through Jesus Christ, will enable a man always to look calmly on death. What has a Christian to fear in death? Paul had kept a good conscience toward all; but he says that he had special and unique joy that he had done it toward the Corinthians. This he says, because many there had accused him of fickleness, and of disregard for their interests. He declares, therefore, that even in the prospect of death he had a consciousness of rectitude toward them, and proceeds to show 2Co 1:13-23 that the charge against him was not well founded. I regard this passage, therefore, as designed to express the fact that Paul, in view of sudden death, had a consciousness of a life of piety, and was comforted with the reflection that he had not been actuated by the “fleshly wisdom” of the world.

The testimony of our conscience - An approving conscience. It does not condemn me on the subject. Though others might accuse him, though his name might be calumniated, yet he had comfort in the approval which his own conscience gave to his course. Paul’s conscience was enlightened, and its decisions were correct. Whatever others might charge him with he knew what had been the aim and purpose of his life; and the consciousness of upright aims, and of such plans as the “grace of God” would prompt to, sustained him. An approving conscience is of inestimable value when we are calumniated; and when we draw near to death.

That in simplicity - (ἐν ἁπλότητι en haplotēti.) Tyndale renders this forcibly “without doubleness.” The word means sincerity, candor, probity, plain-heartedness, Christian simplicity, frankness, integrity; see 2Co 11:3. It stands opposed to double-dealings and purposes; to deceitful appearances, and crafty plans; to mere policy, and craftiness in accomplishing an object. A man under the influence of this, is straightforward, candid, open, frank; and he expects to accomplish his purpose by integrity and fair-dealing, and not by stratagem and cunning. Policy, craft, artful plans, and deep-laid schemes of deceit belong to the world; simplicity of aim and purpose are the true characteristics of a real Christian.

And godly sincerity - Greek “sincerity of God.” This may be a Hebrew idiom, by which the superlative degree is indicated, when, in order to express the highest degree, they added the name of God, as in the phrases “mountains of God,” signifying the highest mountains, or “cedars of God,” denoting lofty cedars. Or it may mean such sincerity as God manifests and approves such as he, by his grace, would produce in the heart; such as the religion of the gospel is suited to produce. The word used here, εἱλικρινεία heilikrineia, and rendered sincerity, denotes. properly, clearness, such as is judged of or discerned in sunshine (from εἵλη heilē and κρίνω krinō), and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in the night.

Not with fleshly wisdom - Not with the wisdom which is manifested by the people of this world; not by the principles of cunning, and mere policy, and expediency, which often characterize them. The phrase here stands opposed to simplicity and sincerity, to openness and straightforwardness. And Paul means to disclaim for himself, and for his fellow-laborers, all that carnal policy which distinguishes the mere people of the world. And if Paul deemed such policy improper for him, we should deem it improper for us; if he had no plans which he wished to advance by it, we should have none; if he would not employ it in the promotion of good plans, neither should we. It has been the curse of the church and the bane of religion; and it is to this day exerting a withering and blighting influence on the church. The moment that such plans are resorted to, it is proof that the vitality of religion is gone, and any man who feels that his purposes cannot be accomplished but by such carnal policy, should set it down as full demonstration that his plans are wrong, and that his purpose should be abandoned.

But by the grace of God - This phrase stands opposed, evidently, to “fleshly wisdom.” It means that Paul had been influenced by such sentiments and principles as would be suggested or prompted by the influence of his grace. Locke renders it, “by the favor of God directing me.” God had shown him favor; God had directed him; and he had kept him from the crooked and devious ways of mere worldly policy. The idea seems to be not merely that he had pursued a correct and upright course of life, but that he was indebted for this to the mere grace and favor of God, an idea which Paul omitted no opportunity of acknowledging.

We have had our conversation - We have conducted ourselves ἀναστράφημεν anastraphēmen. The word used here means literally, “to turn up, to overturn”; then “to turn back, to return,” and in the middle voice, “to turn oneself around, to turn oneself to anything, and, also, to move about in, to live in, to be conversant with, to conduct oneself.” In this sense it seems to be used here; compare Heb 10:33; Heb 13:18; 1Ti 3:15; 1Pe 1:17. The word “conversation,” we usually apply to oral discourse, but in the Scriptures, it means “conduct,” and the sense of the passage is, that Paul had conducted himself in accordance with the principles of the grace of God, and had been influenced by that.

In the world - Everywhere; whereever I have been. This does not mean in the world as contradistinguished from the church, but in the world at large, or wherever he had been, as contradistinguished from the church at Corinth. It had been his common and universal practice.

And more abundantly to you-ward - Especially toward you. This was added doubtless because there had been charges against him in Corinth, that he had been crafty, cunning, deceitful, and especially that he had deceived them (see 2Co 1:17), in not visiting them as he had promised. He affirms, therefore, that in all things he had acted in the manner to which the grace of God prompted, and that his conduct, in all respects, had been that of entire simplicity and sincerity.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And sincerity of God,[4] which, according to the style of the Scriptures, seems the same as in great sincerity. --- In the grace of God. and more abundantly towards you: the sense seems to be, that God had wrought more wonders and miracles by him for their conversion, that in other places. (Witham) --- The apostle here indirectly attacks the false teachers, by saying that his doctrine was always the same, in one continued path of sincerity, and that he made no use of the wisdom of this world, like those false doctors, whose whole design was to insinuate themselves into the affections of the Corinthians by speaking what they knew would be agreeable to them. (Estius) --- He declares that the subject of his glory was, the testimony his own conscience afforded him of having uniformly acted in their regard with sincerity and truth.

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[BIBLIOGRAPHY]

Sinceritate Dei, Greek: eilikrineia Theou, so montes Dei, i.e. magni.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He declareth the confidence that he had, that he should not want their prayers, because his own heart told him, to his joy and satisfaction, that however others might reproach him, as if he had carried himself deceitfully, or craftily, yet he had not done so, but had lived in the world in all

simplicity and sincerity of God (so the Greek is). Simplicity is opposed to double-mindedness; where there is a composition in a man, a mixture of truth and falsehood, fairness in speech and falsehood in heart or action. Sincerity is opposed to hypocrisy. It is said to be of God, because he is the God of truth, hath commanded it, approveth it, worketh it, and disposeth the heart of man to it. This is opposed to fleshly wisdom, which prompteth a man to seek his own ends any way, good or bad.

But (saith the apostle) we have had our conversation in the world, not by the guidance of any such corrupt habit or principle, but by the grace of God, the love and fear of God dwelling in us; or, we have done this, not of ourselves, but by the guidance and assistance of Divine grace, helping us so to live, and to have our conversation in the world.

And more abundantly to you-ward; and more especially you are our witnesses of this, amongst whom we have preached the gospel freely, so as we have not made it chargeable to you.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. For—Connects with the trust of 2Co_1:10. The testimony of his conscience is the ground of his rejoicing. For simplicity the better reading is holiness.

Godly sincerity—Literally, sincerity of God.

Fleshly wisdom—The reverse of the holiness and godly sincerity; implying that hypocritical self-interest imputed to him by the detractors from his apostleship whom he is about to encounter in this epistle. St. Paul’s joy was that on a survey his conscience assured him that his life was the reverse of the picture drawn by his opponents.

Conversation—The Greek word signifies, in its classical use, business in a worldly sense: in the New Testament it signifies moral conduct, good or bad.

More abundantly— Because he had had more abundant time and occasions to manifest his holiness and sincerity to the Church whose founder-apostle Paul had been.

To you-ward—Toward you.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 12-14. Vindication of his right to their sympathy.

For our rejoicing; rather, for our boasting is this. My expression of confidence in your sympathy with me may sound like a boast, but my boast merely accords with the testimony of my conscience that I have been sincere and honest to all, and most of all to you. The testimony of our conscience. To this St. Paul frequently appeals (Act_23:1 Act_24:16; Rom_9:1; 1Co_4:4) In simplicity; rather, in holiness. The best reading is aJgiothti (a, A, B, C, K), not ajplothti.

"Holiness" seems to have been altered to "simplicity," both on dogmatic grounds and because it is a rare word, only occurring in Heb_12:10. And godly sincerity; literally, sincerity of God; i.e. sincerity which is a gift of Divine grace. (comp. "peace of God," Php_4:7; "righteousness of God," Rom_1:17) For the word used for "sincerity," see note on 1Co_5:8. Not with fleshly wisdom (2Co_2:17; 1Co_2:4) but by the grace of God. The preposition in both clauses is "in." The grace of God was the atmosphere which the apostle breathed, the sphere in which he worked. We have had our conversation. We lived and moved. The word "conversation" originally meant "mode of life," and is used to translate both anastrophe and politeuma, which means properly "citizenship." The exclusive modern sense of "conversation" is not earlier than the last century. In the world; i.e. in my general life as regards all men. More abundantly to you-ward. Sincerity, holiness, the signs of the grace of God, were specially shown by the apostle towards the Corinthians, because they were specially needed to guide his relations towards a Church which inspired him with deep affection, but which required special wisdom to guide and govern. The fact that, in spite of all his exceptional care, such bitter taunts could still be levelled at him, shows that he had not been mistaken in supposing that no Church required from him a more anxious watchfulness over all his conduct.

Conscience and the inner life of man.

our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward." Three remarks are suggested.

I WHAT IS GOING ON IN THE SOUL CONSCIENCE OBSERVES. This is implied in its "testimony." The eye of conscience pierces into the deepest secrets of motives, and is cognizant of all our hidden impulses, thoughts, and aims. We may appear sincere to others, but hypocrites to conscience; hypocrites to others, but true to conscience. Conscience is the best judge.

II WHATEVER IS GOOD IN THE SOUL CONSCIENCE APPROVES.

1. Paul"s conscience approved of his inner principles his "simplicity" or holiness, and "sincerity." On these elements it has ever smiled and will ever smile, but not on "fleshly wisdom," carnal policy, and worldly expediency.

2. Paul"s conscience approved of his external demeanour. "We have had our conversation in the world, and more abundantly to you-ward." His outward conduct was the effect and expression of his inner life. Conscience smiles on every holy deed, however mean in the sight of men.

III WHATEVER IS JOYOUS IN THE SOUL CONSCIENCE OCCASIONS. "Our rejoicing is this," or, "our glorying is this." Where there is not an approving conscience there is no real, moral joy. Its "well done" sets the soul to music; with its approval we can stand, not only calm and serene, but even triumphant, under the denunciations of the whole world. Dr. South says, "Conscience is undoubtedly the grand repository of all those pleasures which can afford any solid refreshment to the soul; when this is calm and serene, then properly a man enjoys all things, and, what is more, himself; for that he must do before he can enjoy anything else. It will not drop but pour in oil upon the wounded heart; it will not whisper but proclaim a jubilee to the mind.

Vers. 12-24.

Defence of himself; character of his preaching.

our behalf" were the closing words of the preceding verse, and St. Paul would now impress upon the Corinthians that he was worthy of their confidence and affection. And yet, further, if their regard had been manifested by intercessions in his behalf, he wished to assure them that he had in his own mind a blessed witness to the truth and sincerity of his apostolic work. Conscience was this witness. It testified that, "in simplicity and godly sincerity" ("godly honesty and singleness," "a plain, single mind"), and with, out any carnal wisdom that is begotten of selfish intellect, and under the control of grace determining the matter and manner of his preaching, he had shown his character and done his work at Corinth. This was his "rejoicing;" it was inward, it was from God; it applied to his "conduct in the world," and especially to his labours among the Corinthians. Were they not the witnesses of all this? How could he be charged with duplicity? They read his heart in the letters written to their Church, and acknowledged his open and frank dealing. Certain persons were sharply censorious, questioning his integrity, attributing baseness to his motives, but some had testified to his "simplicity and godly sincerity," and rejoiced in his apostleship. And they and he would be united in this bond till the end, the day of the Lord Jesus. The day was already anticipated, and even now the "rejoicing" was a foretaste of its bliss. Such was his pleasure in them that, he had been anxious to visit Corinth and confer "a second benefit," and so enlarge his usefulness in their community, and bind their hearts and his in a fellowship closer, firmer, tenderer. Two visits had been intended. Circumstances had changed his purpose. Was he, then, light-minded, fickle, irresolute? The explicit statement of the reason is delayed, but, while not assigning at the moment the cause of postponing the visit, he meets the charges of his enemies by speaking the stern, strong language of that internal authority, the conscience, to which he had just referred. Was he playing the part of a trifler and deceiver by raising expectations he never meant to fulfil? Was he carnally minded, saying, "Yea, yea, and nay, nay," so emphatically?

If he had this shifting and variable intellect (so said his enemies), what dependence was to be placed in such an apostle? Then the solemn protestation breaks forth, "As God is true, our word toward you was not yea and nay." It was our purpose to come to you, but it was changed in the spirit of the gospel, and just as certainly as the preaching of Christ in this gospel was "yea," just so certainly was our conduct in this matter in the "yea" of the gospel, i.e. truthful and reliable. All God"s promises were made to be kept, and they are "yea" in Christ and we are "yea" in him. The response of the Church is "Amen," and it glorifies God through our instrumentality, All is in the Spirit of Christ our preaching, promising, and living. God has made us firm and strong in Christ, has given us the unction of his Spirit, so that while Jesus of Nazareth was by distinction the Anointed, and received the Holy Ghost without measure, he has taken us, apostles and believers, unto himself, and conferred on us the gifts of grace. We are "sealed;" the mark is evident that we belong to Christ, and this "earnest" or pledge is "in our hearts." On the broad ground of his apostolic ministry and fidelity to its obligations, St. Paul makes his first defence as to sincerity and consistency. The charge of his adversaries, that he was guilty of double-dealing, is without foundation. His teaching and its results were proofs beyond question that he was anointed to his work, and these believers were the acknowledgment, the "Amen," that certified the fact. Why did he defend himself, at first, in this general way? Why not come at once to the specific reason for not visiting Corinth as he had promised? The reason is obvious. These Judaizers were striking at his apostleship, and the true issue between him and them turned on this point. What did they care about the assurance that he was coming to Corinth? This was a small matter. The main thing with his opponents, in their fiery zeal, was to overthrow the power of his ministry among the Gentiles by heaping contempt on his character and conduct. St. Paul saw this clearly, and hence his line of argument, lie appealed to his ministry, to its fruits, most of all to the fact that the "yea" here was "yea," and the "Amen" of all converted souls was the endorsement of its success. And having met these slanders precisely in the form they were designed to affect him, he proceeds to tell the Corinthians why he had failed at the time to make them a visit. Hoping that his letter would lead them to see their grievous errors and induce them to repent and amend, he bad deferred the journey to Corinth. "To spare you I came not as yet unto Corinth." The "rod" of severity (1Co_4:21) might not be needed, it would not if they administered the proper discipline in the case of the incestuous man and rectified the disorders in the Church. and he not asked them to decide whether he should come to them "with a rod, or in love and in the spirit of meekness"? In this spirit of tender conciliation he had waited to see the issue. And now, vindicating his action in this matter, he solemnly appeals to God to be a witness against his soul if he had not spoken the truth. "I call God for a record upon my soul." Was not the case very clear? In what stronger light could it be put? There was the testimony of conscience, the seal of God, the unction and the earnest, the yea and the Amen; and here, last of all, the calling on God to testify against him if he had been untruthful. But, writing as he was under the consciousness that every word would be subjected by his adversaries to a merciless criticism, he would explain that he claimed no "dominion" over their "faith." In fact, they were steadfast in the faith, and his only wish was to be a helper of their joy. Thus ends the first chapter of the Second Epistle to the Corinthians. It is personal in an uncommon degree, a revelation of the man and the apostle in one of the critical periods of his career. Yet it is not a new revelation, but rather a fuller disclosure of what had been previously seen in part. No man can be known in one attitude and aspect, To see him in a single light and from a fixed angle of observation is impossible. Sculptors and painters, in representing men, work under this limitation. They select a characteristic expression, a dominant appearance, a historic moment. But not so with the historian, the poet, the dramatist. St. Luke in the Acts gives us St. Paul in various positions; but St. Paul is his own biographer, and, in this chapter, admits us to the privacy of his heart. Throughout the Second Epistle we shall enjoy this inner communion with him, and feel every moment the heart that throbs beneath the words. L.

The testimony of our conscience.

I THE FAVOURABLE TESTIMONY OF CONSCIENCE IS A GREAT SUPPORT IN THE HOUR OF TRIAL AND SUFFERING. Affliction brought upon us directly by our own folly or sin is as wormwood for bitterness. Suffering is then greatly intensified by the reproaches of conscience. We feel that we are reaping only as we have sown. But when conscience acquits us we gain great moral support. The pressure of the heaviest burden is relieved; in the darkest day there is then some light. We may be "cast down," but we are "not destroyed". (2Co_4:9) Sometimes the approval of conscience is enough to turn our sorrow into gladness, and to lead us to rejoice when otherwise we should have greatly lamented. We may glory in this without vain glory. Paul was greatly comforted in his tribulations by a conscience which witnessed to the integrity of his conduct.

II THE FAVOURABLE TESTIMONY OF CONSCIENCE CAN BE SECURED ONLY BY HOLY LIVING.

1. Like the apostle, we must live in:

(1) Simplicity. Singleness of purpose. Holiness: refraining from evil; walking ever before God. Though we shall not, it may be, be absolutely pure, we may abstain from all wilful transgression.

(2) Sincerity. We must be true, honest, guileless, straightforward. Godly sincerity God-like sincerity thorough; a sincerity which comes from God.

(3) Not in fleshly wisdom. A wisdom which has selfish aims, which is not particular about the means employed, a wisdom which ignores God.

2. This must apply to all our life. Our conversation in the world must bethe same as in the Church. Some live double lives. It is no wonder that they have little peace of mind. Their conduct is ruled by place rather principle. We must be the same amongst the enemies of God as amongst his friends.

III WE CAN LIVE SO AS TO SECURE THE FAVOURABLE TESTIMONY OF CONSCIENCE ONLY BY THE GRACE OF GOD. We may "sear" conscience, dull it, so that its voice may he scarcely heard; but if free, unfettered, it will assuredly condemn unless we are in alliance with the Eternal. We cannot live a life of which the healthy conscience will approve apart from him. We may lay down excellent plans for life, but we shall have to lay them down unless we get strength from the Strong One. The apostle had to say, "By the grace of God I am what I am". (1Co_15:10) Of ourselves we can do nothing except sin. Our sufficiency is of him. He causes us to triumph. We cause ourselves to fail. We can walk "in the grace of God" only "by the grace of God. H.

Vers. 12-14.

The conscience testimony.

our rejoicing is this, the testimony of our conscience." This passage may be thus paraphrased: "It is this which causes such a perennial flow of joy and consolation into my heart amid all my anxieties and distresses. I can feel in my conscience that what knits us together in sympathy is a Divine and not a human bond. On my part there is the inspiration from above, on yours the verifying faculty which enables you to recognize the truth of what I deliver to you." Now, no man ever needs publicly to appeal to the testimony of his conscience unless he is misjudged, misrepresented, maligned, or slandered by his fellow men. He may, however, be placed in such circumstances that he can make no other appeal than to the consciousness of having acted in sincerity and uprightness. Such a testimony may not be accepted by others, but the ability to render it brings rest and peace to a man"s own heart. St. Paul was at this time greatly suffering from misrepresentations and slanderings; and so was David, in the older time, when he turned with such passionate intensity to God, saying, "Judge me according to mine integrity, and according to my righteousness which is in me." The worst hurt a true and faithful man can receive is the misjudging of his sincerity. F.W. Robertson says, "Met by these charges from his enemies, and even from his friends, the apostle falls back on his own conscience. Let us explain what he means by the testimony of conscience. He certainly does not mean "faultlessness," for he says, "Of sinners I am chief." And St. John, in a similar spirit, declares that none can boast of faultlessness: "If we say that we have no sin, we deceive ourselves." And here St. Paul is not speaking of his own personal character, but of his ministry; and again, he is not speaking of the blamelessness of his ministry, but of its success. No; it was not faultlessness St. Paul meant by the testimony of conscience, but this integrity, moral earnestness in his work; he had been straightforward in his ministry, and his worst enemies could be refuted if they said that he was insincere." Now, the conscience testimony may be said to include self approval before self, self approval before man, and self approval before God.

I SELF APPROVAL BEFORE SELF. Treat conscience as the exercise of a man"s judgment concerning the right and wrong of his own conduct a man"s self appraisement. A man may be calm amid all storms of slander or persecution who can feel that he is consciously sincere, and that he has been true to himself. Carefully distinguish this from mere self satisfaction, and from the pride that leads a man to "think of himself more highly than he ought to think." A man"s moral strength depends upon his self approval when conscience makes its searching estimate of conduct and of motives. A man is only weak when his conscience upholds his accuser.

II SELF APPROVAL BEFORE MAN.

1. A man is often compelled to take action which he knows men are likelyto misconceive and misrepresent. He can only do so with the assurance that he is right.

2. Men are corruptly disposed to put a wrong construction on the actionsof their fellows, and every man must take this into account who occupies prominent or public positions. He dares not waver or change to try and meet everybody"s wishes. He can but fall back upon the testimony of his own conscience.

III SELF APPROVAL BEFORE GOD. He, being the Searcher of the heart, knows the very secrets of motive and feeling, and it may seem as if there could not be any "self approval" in his presence. And yet God"s Word teaches us that God looks for sincerity, expects it, and knows that we can reach it. Perfect we cannot be; sincere we can be. "It we would judge ourselves, we should not be judged." David may even speak of his integrity before God. And the height of a man"s moral strength is only gained when he feels consciously sincere in the Divine presence, but is truly humble even in the consciousness and says, "Search me, O God, and know my heart; try me, and know my ways. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For I am the more emboldened to look for this, because I am conscious of my integrity; seeing this is our rejoicing - Even in the deepest adversity. The testimony of our conscience - Whatever others think of us. That in simplicity - Having one end in view, aiming singly at the glory of God. And godly sincerity - Without any tincture of guile, dissimulation, or disguise. Not with carnal wisdom, but by the grace of God - Not by natural, but divine, wisdom. We have had our conversation in the world - In the whole world; in every circumstance.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

grace

Grace (imparted). vs. 2Co 4:15; Rom 6:1; 2Pe 3:18.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Paul’s Vindication of His Conduct and Life.

The sincerity of his purpose:

v. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

v. 13. For we write none other things unto you than what ye read or acknowledge, and I trust ye shall acknowledge even to the end;

v. 14. as also ye have acknowledged us in part that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

In expecting that the Corinthians would give thanks on his account as for a gift of grace delivered and restored to them, Paul was placing no small estimate upon his own worth, but he knew that his glorying was of a nature that would not put him to shame. For his act of boasting consisted in this, namely, the witness of his conscience, that in holiness and sincerity of God, not in fleshly wisdom, but in God’s grace, he had behaved himself in the world, but more abundantly (than toward anyone else) to the Corinthians. Paul could expect this consideration from the Christians of Achaia, he could be joyfully confident of their prayer and thankfulness, because his moral conduct was above reproach, as his conscience testified to him. The holiness and sincerity which characterized his conduct were divine qualities, they were God’s gift to him, of which he made the proper use. And he did not make use of fleshly wisdom, but conducted himself as under the influence of God’s grace which had been given to him for the discharge of his apostolic work. Of the faithful Christian conduct of the apostle the Corinthians themselves could testify, for his opportunities at Corinth had been greater than elsewhere for displaying the holiness and sincerity of the Christian life. "Not as though his Christian intercourse with them had been characterized by anything extraordinary, or beyond what he had shown at other places. He intended simply to say: If there are any to whom I have not been manifest as a single hearted and sincere minister of Christ, surely it cannot be you (See 1Co 9:2), for where in all the world have I been more completely known than among you?"

Paul is absolutely frank with the Corinthians, knowing that his record is above attack: For nothing else do we write to you than what you read or indeed acknowledge. He means what he says, there is no hidden meaning in his letters; and in all his other dealings with them he has not made use of ambiguity; the words of his oral teaching and the communications of his letters agreed exactly. And this state of affairs will continue, his hope being that they will acknowledge him to the end, as also some of you made this acknowledgment. For himself he is asking steadfastness to continue in the pure doctrine and in godly life; for them, that they might acknowledge with a grateful heart what God has given them in the person and through the work of the apostle. For, as Paul says: We are your cause for glorying; the Corinthian Church could well be proud of the fact that he had been their first teacher. And, on the other hand, they represented his reason for glorying on the day of the Lord Jesus Christ. Even before the throne of God he will confess them and boast of them: in their company he wants to appear before the Lord’s tribunal and proudly exhibit them as the products of the divine grace.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. That though St. Paul did not put confidence and trust in his sincerity and Christian grace, yet he did rejoice, and holily glory, in the evidence of his grace, and in the testimony of a sincere and upright conscience: Our rejoicing is this.

Learn hence, That an holy glorying and rejoicing in the grace of God, which upon good and sufficient grounds we find evident in ourselves, is lawful and allowable. A Christian may and ought to rejoice not only in the confidence of Christ’s merits, but also in the conscience of his own sincerity.

Observe, 2. The particular grace evidence, which the apostle took comfort in: his sincerity and godly simplicity; that is, his uprightness both of heart and life, his freedom from guile and hypocrisy.

Thence note, That the conscience of sincerity is such a crown of rejoicing, as will support a Christian’s spirit under and against the greatest difficulties which may arise in any condition. This sincerity discovers itself in its acting by a right rule, from a right principle, and to a right end; and it supports a man’s spirit in the duty of prayer under the burden of slander and reproach, in the dark night of affliction, in the disconsolate hour of death, and at the dreadful day of judgment.

Observe, 3. That it is not a single act of sincerity, but a constant course of upright walking, that our apostle rejoiced and took comfort in: We have had our conversation in the world in all simplicity and godly sincerity. It is not a single action, but a series of good actions, that administers comfort: as God doth not judge of our state and condition by a particular action, no more should we, but by the general bent of our resolutions, and the constant course and tenor of our conversations: Our rejoicing is this, that by the grace of God we have had our conversation in the world.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

For our glorying is this, the testimony of our conscience [it is often appealed to by Paul-- Act_23:1 ; Act_24:16 ; Rom_9:1 ; 1Co_4:4 ], that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12–14. For our rejoicing is this. Rather, as in the Revision, “our glorying.” He could boast that in his conduct everywhere, and at Corinth as well, he had acted with purity of purpose, integrity, and under the guidance of God. He appeals to his singleness of purpose, because a charge had been made against him, which he answers below (verses 15–19).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

In these verses Paul uses the words "we," "our," "ourselves," and "us" to refer to himself and Timothy and possibly others who served with them. These words do not include the people he was writing to. (See: Exclusive and Inclusive "We")

We are proud of this ... your reason for boasting

The words "proud" and "boasting" here are used in the positive sense of feeling great satisfaction and joy in something.

Our conscience testifies

Paul speaks of not being guilty as if his conscience were a person that could speak. AT: "We know by our conscience" (See: Personification)

not relying on fleshly wisdom but on the grace of God.

Here "fleshly" represents human. AT: "We have not relied on human wisdom but on the grace of God" (See: Metonymy)

We write to you nothing that you cannot read and understand

This can be stated in positive terms. AT: "You can read and understand everything we write to you" (See: Double Negatives)

translationWords

proud

conscience

testimony

world

flesh

wise

grace

day of the Lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12. ἁγιότητι (אABC) rather than ἁπλότητι (DFL, Latt. Syrr. Goth.).

12. Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν. For our glorying is this. The triplet, καύχησις (2Co 7:4; 2Co 7:14, 2Co 8:24, 2Co 11:10; 2Co 11:17), καύχημα (2Co 1:14, 2Co 5:12, 2Co 9:3), and καυχᾶσθαι (20 times), occurs more often in 2 Corinthians than in all the rest of the N.T. Outside the Pauline Epistles none of the three occurs more than twice. The A.V. is capricious; ‘glorying,’ 2Co 7:4; ‘boasting,’ 2Co 7:14, 2Co 8:24, 2Co 11:10; 2Co 11:17; ‘rejoicing,’ here. ‘Rejoicing’ is wrong, and ‘boast’ is wanted for αὐχεῖν (Jas 3:5). The Apostle’s repetition of the word must be preserved by a uniform translation. The γάρ closely connects this section with the preceding Thanksgiving. ‘I feel sure of your intercessions, for my conscience tells me that I have done nothing to forfeit them.’

τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν. Here, as in Rom 1:15; Rom 9:1, the conscience is distinguished from the self as a power giving separate testimony. Συνείδησις is ‘co-knowledge’ (comp. 1Co 4:4): consciousness of one’s acts is one knowledge; reflexion on their merit is another. Neither word nor thing was known to Plato or Aristotle; the use of the term seems to begin with the Stoics. Comp. Wis 17:10. In N.T. the word occurs only in the Pauline Epistles, S. Paul’s speeches in Acts (Act 23:1; Act 24:16), Hebrews, 1 Peter, and [Jn] 2Co 8:9. See Westcott on Heb 9:9 and Bigg on 1Pe 2:19; also Cremer, Lex. p. 233.

ἐν ἁγιότητι καὶ εἰλικρινίᾳ τοῦ θεοῦ. In holiness and God-given sincerity. See critical note. ‘Sincerity of God’ is that which has its source in God, as is seen from what follows; but ‘pleasing to God’ and ‘Godlike, Divine’ are also possible. For ἁγιότης, which is very rare in Biblical Greek, comp. Heb 12:10; 2Ma 15:2. For εἰλικρινία comp. 2Co 2:17; 1Co 5:8. Its derivation is a problem: it means ‘freedom from deceit and fraud, purity of intention.’ See Lightfoot on Php 1:10. On the shortening of -εια to -ια see WH. II. p. 154.

οὐκ ἐν … ἀλλʼ ἐν. The repetition of the ἐν must be preserved: not in fleshly wisdom but in the grace of God. By σοφία σαρκική is meant unscrupulous human cleverness, the very opposite of ‘God-given sincerity.’ There was plenty of it at Corinth, in trade, in politics, and in philosophy. S. Paul has suffered from it grievously; but he had never thought it right ‘to fight the devil with his own weapons,’ or allow his good to be evil-spoken of (Rom 14:16). Chrysostom paraphrases, οὐκ ἐν κακουργίᾳ οὐδὲ πονηρίᾳ, οὐδὲ ἐν δεινότητι λόγων ἢ ἐν συμπλοκῇ σοφισμάτων. Comp. 1Co 2:1.

ἀνεστράφημεν ἐν τῷ κόσμῳ. We behaved ourselves in the world. ‘Conversation’ in the sense of manner of life has unfortunately gone out of use, and the R.V. drops it here and Eph 2:3 for ἀναστρέφεσθαι, and also Gal 1:13 and Eph 4:22 for ἀναστροφή, as well as Php 3:20 for πολίτευμα, and Heb 13:5 for τρόπος. See Deissmann, Bible Studies, pp. 88, 194, where it is shown that this use of ἀναστρέφεσθαι and ἀναστροφή of moral conduct is common in secular language. By ἐν τῷ κόσμῳ a contrast is drawn between the holiness of life and the sphere in which it was exhibited,—the heathen world in which the Apostle laboured. See Hort on 1Pe 1:15, and Suicer, Thes. s.v.

περισσοτέρως δὲ πρὸς ὑμᾶς. More abundantly towards the Corinthians, because of the perils of the situation. Holiness and sincerity, with reliance on God’s grace rather than upon worldly craft, were specially necessary in dealing with such a Church. Moreover he had been there a long time, and they had had more abundant opportunities of observing him.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12-24.] Expression of his confidence in his integrity of purpose towards them (12-14), and defence of himself against the charge of fickleness of purpose in not having come to them (15-24).

12.] γάρ, reason why they should help him with their united prayers.

καύχησις] viewed in its ground and substance. But we must not say that it is for καύχημα: the Apostle regards the μαρτύριον and the καύχησις as coincident:—it is not the testimony, &c., of which he boasts, but in which his boasting itself consists.

ἁγιότ.] ἁπλότητι seems to be a gloss from Eph 6:5:—in holiness and sincerity of God: i.e. either ‘belonging to God,’ as ἡ δικαιος. αὐτοῦ, Mat 6:33, or ‘which is the gift of God,’ as in ref. Rom.,—or better than either, as E. V., ‘godly,’ i.e. maintained as in the service of and with respect to God. Calvin interprets it, ‘coram Deo.’ See on ch. 2:17; and on the senses of ἁγιότ. and ἁπλότ., Stanley’s note.

οὐκ ἐν σοφ. σαρκ.] which fleshly wisdom is any thing but holy and pure, having many windings and insincerities in order to captivate men.

ἀλλʼ ἐν χάρ. θεοῦ] but in the grace of God, i.e. in that χάρις which he had received (ref. Rom.) εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν—the grace of his apostleship. To this he often refers, see Rom 12:3, Rom 12:15:15; Eph 3:2, al.

περισσοτέρως] “Non quod apud alios minus sincere con-versatus fuisset; sed quia majora sinceræ suæ conversationis documenta apud Corinthios ostenderat: ut quibus gratis ac sine stipendio prædicasset evangelium, parcens eorum infirmitati.” Estius. But perhaps it may relate only to the longer time, and greater opportunities which he had had at Corinth for shewing his purity of purpose: so Calv., De W.

13,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12. Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν. ‘For our glorying is this,’—viz. the testimony that, etc. To make ὅτι depend upon αὕτη, and take what lies between in opposition, is forced and unnecessary. The γάρ is perhaps an indefinite conjunction without special reference. But we can give it special reference by connecting it with v. 11. ‘I may count upon your prayers and thanksgivings for me, for I have done nothing to estrange you. Some of you think that I am too fond of glorifying myself and my office. What I do pride myself upon is my sincerity, especially towards you.’ The cognate words, καύχημα (thrice) καύχησις (six times), καυχᾶσθαι (twenty times) are more frequent in this letter than in all the rest of the N.T.; and the frequency ought to be reproduced in translation. AV has ‘rejoicing’ here, which is never the meaning, and elsewhere ‘glorying’ and ‘boasting’; Vulg. has gloria and gloriation, and the Old Latin sometimes has exsultatio. The distinction between words in -μα and words in -σις has lost its sharpness in N.T., but in some cases it still holds good, as here in vv. 12 and 14 (see on 1Co 5:6; Lightfoot on Gal 6:4); and καύχησις more often preserves its special meanings as the ‘act of glorifying’ than καύχημα as the ‘ground for glorying’ or the ‘completed boast.’

τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν. “Virtue is better than praise; for virtue is content with no human judgment, save that of one’s own conscience” (Aug. De Civ. Dei, v. 12). While μαρτυρία is the act of testifying or bearing witness, μαρτύριον is the testimony or evidence; but μαρτυρία is sometimes used in the latter sense. Except in 1Ti 3:7 and Tit 1:13, St Paul always uses μαρτύριον. For συνείδησις, ‘reflexion on the value of the actions which we are conscious of doing,’ see on Rom 2:15 and 1Pe 2:19; also Westcott on Heb 9:9, p 293; Cremer, Lex. p. 233; Hastings, DB. i. p. 468. The word is rare in LXX, but the picture of a guilty person with an accusing conscience is given Wisd. 17:11 (cf. Tennyson’s Sea Dreams); it is frequent in the Pauline Epistles and in Hebrews; cf. Rom 9:1, and, for the construction, 1Th 4:3.

ἐν ἁγιότητι καὶ εἰλικρινίᾳ τ. Θεοῦ. The expression is strange, especially τ. Θεοῦ: see critical note. Rückert’s conjecture of ἁγνότητι is attractive. The apparent inappropriateness of ἁγιότητι and its rarity in LXX and N.T., may have caused the change to ἁπλότητι, which is more in point and a better com panion to εἰλικρινίᾳ. The etymology of the latter word is a puzzle, but it appears to mean ‘transparency’ and hence ‘ingenuousness’ or ‘sincerity’ (1Co 5:8; see Lightfoot on Php 1:10). B. Weiss paraphrases, “in the holiness of God, which is separated from all uncleanness of the world, and in an uprightness which, even if examined by the most brilliant light of the sun, will show no defects.” See WH. ii. p. 154 on the change of termination, -εια to-ια. The exact force of τοῦ Θεοῦ is uncertain; ‘superlative,’ ‘approved by God,’ ‘divine,’ ‘godlike,’ ‘godly’ have been suggested and are possible; but ‘derived from God’ or ‘God-given’ is more likely to be right, and the gen. probably belongs to both nouns; ‘God-given holiness (simplicity) and sincerity.’ St Paul is free from all πανουργία and δόλος (4:2) and the sin of καπηλεύειν τὸν λόγον τ. Θεοῦ (2:17). He passed on the truth to them without adulteration, and he passed it on gratis.

οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλʼ ἐν χ. θ. The ἐν in all three places indicates the element in which his life moved; but the antithesis in these two qualities is somewhat strange. It is the opposition between the man who relies simply on his own natural cleverness, which suggests unprincipled dealing, and the man who relies upon the grace of God. By professing to be all things to all men, St Paul had laid himself open to the charge that he was an unscrupulous schemer. It is possible that in σοφίᾳ σαρκικῇ he just glances (ἠρέμα καθαπτόμενος, Chrys.) at teachers who per hypocrisim faciunt quidquid boni facere videntur (Herveius), and also at heathen culture— τὴν ἔξω παίδευσιν (Chrys.). In these Epistles St Paul repeatedly points out that he does not rely upon worldly wisdom or human ability (10:4; 1Co 1:17, 1Co 1:2:4, 1Co 1:13) The word σαρκικός is Pauline, five times against twice elsewhere: in LXX it does not occur. Cf. μὴ περιπατοῦντες ἐν πανουργίᾳ (4:2).

ἀνεστράφημεν. Life is movement, and this is abundantly suggested by various expressions for conduct and manner of life; περιπατεῖν (4:2, 5:7, 10:2, etc.), πορεύεσθαι (1 and 2 Pet. and Jude, but in Paul always of actual travelling) ἀναστρέφεσθαι (Eph 2:3; 1Ti 3:15; Heb 10:33, Heb 13:18). Of these three, περιπατεῖν and πορεύεσθαι belong to Hebrew thought; both are found fairly often in LXX in the sense of pursuing a particular mode of life, a use foreign to class. Grk. But ἀναστρέφεσθαι and ἀναστροφή (Gal 1:13; Eph 4:22; 1Ti 4:12) belong to Greek thought. Deissmann (Bible Studies, pp. 88, 194) shows from inscriptions that the ethical use of these words is common in current Greek from b.c. 150 onwards. Polybius (4:82:1) uses it of Philip’s general conduct. Vulg. has conversari and conversatio; but RV rejects the old rendering ‘conversation,’ which has now become misleading.

περισσοτέρως δὲ πρὸς ὑμᾶς. ‘More abundantly in our relations to you.’ He does not mean that he had been less scrupulous in his dealings with others than in his dealings with the Corinthians, but that they had had more opportunity than others (Act 18:11) of knowing how scrupulous he was. He had been on the most intimate terms with them for many months. It is possible that there is something of a compliment to the Corinthians in the comparison. In the wicked heathen world (ἐν τῷ κόσμῳ, cf. 1Co 5:10) he might have been tempted to use the world’s underhand and slippery methods, but among the brethren at Corinth there was no such temptation. There may, however, be no comparison: ‘our conduct has been straightforward everywhere, and certainly it has been so among you.’

The evidence for ἁγιότητι(א * A B C K M P 17, 37, 67 **, Copt. Arm., Clem.-Alex. Orig.) is certainly superior to that for ἁπλότητι (א3 D F G L, Vulg. Syrr. Goth., Chrys. Ambst.), and no one would change ἁπιότητι, which is so suitable, to ἁγλότητι, which is much less so. But, by transcriptional error, απλοτητι might become αποτητι, and then αγιοτητι ἁγνότητι (6:6 and perhaps 11:3) is a good conjucture. A ins. ἐν before εἰλικρινίᾳ F G K L P omit τοῦ before Θεοῦ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Godly sincerity [ειλικρινεια του θεου] . Lit., sincerity of God, as Rev. See on 2Pe 3:1.

We have had our conversation [ανεστραφημεν] . Rev., behaved ourselves. See on 1Pe 1:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.