{"id":28760,"date":"2022-09-24T12:56:07","date_gmt":"2022-09-24T17:56:07","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-112\/"},"modified":"2022-09-24T12:56:07","modified_gmt":"2022-09-24T17:56:07","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-112","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-112\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 1:12"},"content":{"rendered":"

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. <\/i><\/b><\/h3>\n

12. For our rejoicing is this<\/em> ] “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.<\/p>\n

the testimony of our conscience<\/em> ] Cf. 1Co 4:4<\/span>. Also Act 23:1<\/span>; Act 24:16<\/span>; Rom 9:1 ; 1Jn 3:21<\/span>.<\/p>\n

that in simplicity and godly sincerity<\/em> ] For simplicity<\/em> the best MSS. and editors read holiness<\/em>; but simplicity<\/em>, i.e. singleness of purpose<\/em>, seems to suit the context best. The word translated sincerity, clenness<\/em>, Wiclif, purenes<\/em>, Tyndale, originally signifies that which is tested by the sun’s rays<\/em>, and is therefore entirely transparent. See note on 1Co 5:8<\/span>. See also ch. 2Co 2:17<\/span>; Php 1:10 ; 2Pe 3:1<\/span>. The word sincerity<\/em> was adopted by our translators from the Rhemish version. The words translated godly sincerity<\/em> are in the original sincerity of God<\/em>, i.e. either (1) that which is His gift, comes from Him<\/em>, or, (2) that which is befitting His service<\/em>, as in the A. V.<\/p>\n

not with fleshly wisdom<\/em> ] Literally, in<\/strong>. Cf. 1Co 1:17 ; 1Co 2:1<\/span>; 1Co 2:4 ; 1Co 2:13<\/span>. 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.<\/p>\n

but by the grace of God<\/em> ] Literally, in<\/strong> the grace of God<\/em>, i.e. in possession of it. The word grace, like the Latin gratia<\/em>, originally signified favour, kindness<\/em>. 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.<\/p>\n

we have had our conversation<\/em> ] This word, which is a nearly literal rendering of the Greek, is derived from two Latin words signifying to turn together<\/em>, and hence from the idea of having your attention turned<\/em> to a thing, being versed<\/em> in it, it has the signification of a man’s ordinary conduct in life<\/em>. 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.’<\/p>\n

and more abundantly to you-wards<\/em> ] 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<\/span> and ch. 2Co 9:8-10<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

For our rejoicing is this – <\/B>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<\/span>. 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.<\/P>

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<\/span> 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.<\/P>

The testimony of our conscience – <\/B>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. Pauls 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.<\/P>

That in simplicity – <\/B>( <\/SPAN><\/span> en haploteti.) Tyndale renders this forcibly without doubleness. The word means sincerity, candor, probity, plain-heartedness, Christian simplicity, frankness, integrity; see 2Co 11:3<\/span>. 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.<\/P>

And godly sincerity – <\/B>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, <\/SPAN><\/span> heilikrineia, and rendered sincerity, denotes. properly, clearness, such as is judged of or discerned in sunshine (from <\/SPAN><\/span> heile and <\/SPAN><\/span> krino), 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.<\/P>

Not with fleshly wisdom – <\/B>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.<\/P>

But by the grace of God – <\/B>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.<\/P>

We have had our conversation – <\/B>We have conducted ourselves <\/SPAN><\/span> anastraphemen. 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<\/span>; Heb 13:18<\/U><\/span>; 1Ti 3:15<\/span>; 1Pe 1:17<\/span>. 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.<\/P>

In the world – <\/B>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.<\/P>

And more abundantly to you-ward – <\/B>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<\/span>), 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.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

2Co 1:12<\/span><\/p>\n

For our rejoicing is this, the testimony of our conscience.<\/em><\/p>\n<\/p>\n

The joy of a clear conscience<\/strong><\/p>\n


I. <\/strong>When Christians have the testimony of conscience in their favour. When it testifies–<\/p>\n

1. <\/strong>That they have done what is right.<\/p>\n

2. <\/strong>That they have done right from right motives.<\/p>\n


II. <\/strong>That this testimony of conscience in their favour affords them good ground to rejoice. Because it assures them–<\/p>\n

1. <\/strong>That they have internally, as well as externally, obeyed God.<\/p>\n

2. <\/strong>That they have the approbation of God.<\/p>\n

3. <\/strong>That they will sooner or later meet the approbation of all the world.<\/p>\n

4. <\/strong>That they stand entitled to all the blessings of eternal life.<\/p>\n


III. <\/strong>Improvement. If Christians have the testimony of their conscience in their favour, then–<\/p>\n

1. <\/strong>They may always know their gracious state.<\/p>\n

2. <\/strong>They may always know their duty.<\/p>\n

3. <\/strong>They live the happiest life of any men in the world.<\/p>\n

4. <\/strong>They never need to be afraid to do their duty.<\/p>\n

5. <\/strong>It as faithfully testifies against all their shortcomings and moral imperfections.<\/p>\n

6. <\/strong>We may discover the great source of self deception in sinners. (N. Emmons, D. D.<\/em>)<\/p>\n<\/p>\n

The testimony of conscience<\/strong><\/p>\n


I. <\/strong>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.<\/p>\n


II. <\/strong>Every one will be judged according to his conscience.<\/p>\n


III. <\/strong>How is the conscience to re trained?<\/p>\n

1. <\/strong>Pray that it may be a right one in everything, and expect it in answer to your prayers.<\/p>\n

2. <\/strong>Square it with the Bible.<\/p>\n

3. <\/strong>Honour it; never trifle with it in the smallest thing.<\/p>\n

4. <\/strong>Disobey whatever is against it, however pleasant, advantageous and popular.<\/p>\n

5. <\/strong>Do not be afraid to take its comfort when it tells you that you are right.<\/p>\n


IV. <\/strong>Here then are the two questions for ourselves, the two lines which conscience should take.<\/p>\n

1. <\/strong>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?<\/p>\n

2. <\/strong>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?<\/p>\n

(1)<\/strong> A condemning conscience is a dark shade thrown over the life. How will my conscience condemn me on a dying bed?<\/p>\n

(2)<\/strong> But there is something worse than a condemning conscience–a silent conscience. It is God going away!<\/p>\n

(3)<\/strong> But for a condemning or a silent conscience there is a remedy. A conscience sprinkled with the blood of Christ. (J. Vaughan, M. A.<\/em>)<\/p>\n<\/p>\n

The testimony of conscience<\/strong><\/p>\n

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–<\/p>\n


I. <\/strong>Subtle manoeuvring, all indirect modes of teaching.<\/p>\n


II. <\/strong>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 <\/strong>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.<\/em>)<\/p>\n<\/p>\n

Conscience and the inner life of man<\/strong><\/p>\n


I. <\/strong>What is going on in the soul conscience observes. This is implied in its testimony.<\/p>\n


II. <\/strong>Whatever is good in the soul conscience approves.<\/p>\n


III. <\/strong>Whatever is joyous in the soul conscience occasions. Our rejoicing is this. (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n

In simplicity and godly sincerity, not with fleshly wisdom but by the grace of God<\/strong>.<\/em><\/strong>—<\/p>\n

Christian simplicity<\/strong><\/p>\n


I. <\/strong>The nature of Christian simplicity and of fleshly wisdom.<\/p>\n

1. <\/strong>Christian simplicity. There are six things which we are to take for certain marks of it.<\/p>\n

(1)<\/strong> Veracity in our speech.<\/p>\n

(2)<\/strong> Honesty in our actions.<\/p>\n

(3)<\/strong> Purity in our intentions.<\/p>\n

(4)<\/strong> Uniformity of righteousness in our whole conversation,<\/p>\n

(5)<\/strong> Constancy in that way of universal righteousness to the end.<\/p>\n

(6)<\/strong> An impartial regard to truth and right in causes depending between men and men.<\/p>\n

2. <\/strong>The fleshly wisdom to which simplicity is here opposed. Of these wise of this world there are three sorts.<\/p>\n

(1)<\/strong> Those who will be under the restraints of religion so far as they think is in any respect requisite for their worldly welfare.<\/p>\n

(2)<\/strong> 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.<\/p>\n

(3)<\/strong> 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.<\/p>\n


II. <\/strong>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.<\/p>\n

1. <\/strong>It sets a man above the opinion of the world.<\/p>\n

2. <\/strong>It is a certain support to a man under all the adversity that befalls him in the world.<\/p>\n

3. <\/strong>It gives him a comfortable prospect and good assurance when he is leaving the world. (Archdeacon Clagett.<\/em>)<\/p>\n<\/p>\n

Handling sincerity as a sign of grace<\/strong><\/p>\n

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<\/span>).<\/p>\n


I. <\/strong>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.<\/p>\n

1. <\/strong>It is unwarrantably pressed when uprightness is urged to the exclusion of all respect unto any reward.<\/p>\n

2. <\/strong>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.<\/p>\n

(1)<\/strong> When we take sincerity for quietness of conscience that it doth not accuse.<\/p>\n

(2)<\/strong> When we limit sincerity to one particular fact, or to some passages only.<\/p>\n

(3)<\/strong> 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.<\/p>\n


II. <\/strong>In the next place, let us consider what this uprightness is, and so wherein it is a sign.<\/p>\n

1. <\/strong>There is no sincerity but where there is a full and powerful change of the whole man by the grace of God.<\/p>\n

2. <\/strong>Uprightness is a sign, and then acknowledged to be sincerity, when we do any good duty because God commands.<\/p>\n

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

4. <\/strong>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.<\/p>\n

5. <\/strong>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<\/span>).<\/p>\n

(1)<\/strong> 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<\/span>). 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.<\/p>\n

(2)<\/strong> A second way whereby God proveth is a powerful and soul-searching ministry.<\/p>\n

(3)<\/strong> 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.<\/p>\n

(4)<\/strong> God trieth us by the illuminations of His Spirit and strong convictions thereby.<\/p>\n

(5)<\/strong> 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.<\/p>\n

(6)<\/strong> 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<\/span>).<\/p>\n

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.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>This is eminently discovered in matter of practice.<\/p>\n


III. <\/strong>In the next place let us consider what are the effects of such a gracious temper in the heart.<\/p>\n

1. <\/strong>Where this is it doth not excuse or mitigate sin, but takes in with God against its own self.<\/p>\n

2. <\/strong>Not resting upon generals, but particularly applying matters of duty.<\/p>\n

3. <\/strong>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<\/p>\n

4. <\/strong>Then suspect all is not sound within thee. (A. Burgess.<\/em>)<\/p>\n<\/p>\n

Simplicity and sincerity<\/strong><\/p>\n

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.<\/p>\n


I. <\/strong>conscience.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n

4. <\/strong>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.<\/p>\n


II. <\/strong>Simplicity–singleness of mind, purpose, character, life–the opposite of duplicity–doubleness in speech, behaviour, heart.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n


III. <\/strong>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–<\/p>\n

1. <\/strong>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?<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n


IV. <\/strong>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.<\/p>\n


V. <\/strong>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?<\/p>\n


VI. <\/strong>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 <\/strong>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 <\/strong>embody, and cannot fail, ultimately, to perfect the fair ideal of Scriptural holiness. (A. Raleigh, D. D.<\/em>)<\/p>\n<\/p>\n

On sincerity<\/strong><\/p>\n

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 <\/strong>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 <\/strong>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.<\/em>)<\/p>\n<\/p>\n

On sincerity in religion<\/strong><\/p>\n

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 <\/strong>evidences of that sincerity–how a man may know himself to be really in earnest in his spiritual concerns?<\/p>\n

1. <\/strong>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 <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n

4. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

When I therefore was thus minded, did I use lightness? that with me there should be yea yea, and nay nay?<\/strong><\/p>\n

Yea and nay men<\/strong><\/p>\n

(sermon to the young):–Let us–<\/p>\n


I. <\/strong>Note the facts to which paul links his singleness and honesty of purpose,<\/p>\n

1. <\/strong>Christ was not yea and nay.<\/p>\n

(1)<\/strong> 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.<\/p>\n

(2)<\/strong> 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.<\/p>\n

2. <\/strong>The promises of God. There is no vacillation about them. God means all He says, and He says what He means.<\/p>\n

3. <\/strong>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.<\/p>\n


II. <\/strong>Examine some varieties of yea and nay men.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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 <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n

4. <\/strong>There are also instances of yea-and-nayness in the lives of the most honest and courageous under temptation–Peter.<\/p>\n


III. <\/strong>Urge the cultivation of the opposite character. Be not yea and nay men–<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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?<\/p>\n

3. <\/strong>In the practical following out of your Christian principles. (J. Kennedy, D. D.<\/em>)<\/p>\n<\/p>\n

Meaning what we say<\/strong><\/p>\n

(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.<\/p>\n


I. <\/strong>When we say yes or no we should mean it.<\/p>\n

1. <\/strong>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 <\/strong>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.<\/p>\n

2. <\/strong>The apostle condemns purposing according to the flesh, i.e.,<\/em> 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.<\/p>\n


II. <\/strong>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<\/span>. 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.,<\/em> Jephthah and Saul (1Sa 14:24-33<\/span>). 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:<\/p>\n

1. <\/strong>If you act on these principles you will be honourable men in all the relations of life.<\/p>\n

2. <\/strong>Is it not an insult to a Christian man whose yea is yea, etc., to be asked to swear it?<\/p>\n

3. <\/strong>What would England be with a truth-loving and truth-speaking people?<\/p>\n

4. <\/strong>Only remember that all must be rooted in a true gospel (verse 20). (J. P. Gledstone.<\/em>)<\/p>\n<\/p>\n

Purpose<\/strong><\/p>\n

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.<\/em>)<\/p>\n<\/p>\n

For the Son of God, Jesus Christ, which was preached among you by us was not yea and nay<\/strong>.<\/em><\/strong>—<\/p>\n

Hearers reminded of the theme of preachers<\/strong><\/p>\n


I. <\/strong>Paul was a teacher, but he taught in order to lead men to the Great Teacher.<\/p>\n

1. <\/strong>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 <\/strong>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.<\/p>\n

2. <\/strong>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 <\/strong>men, Hear Him. Paul echoed this.<\/p>\n

3. <\/strong>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.<\/p>\n


II. <\/strong>Paul was a minister, and he ministered to bring men into sympathy with the priesthood of Christ.<\/p>\n

1. <\/strong>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 <\/strong>sacrifice of Himself.<\/p>\n

2. <\/strong>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?<\/p>\n

3. <\/strong>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.<\/p>\n


III. <\/strong>Paul was a herald and an ambassador, and he proclaimed the Son of God, Jesus Christ, to be King of kings.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>Here again Gods true ministers follow Paul. They say that the government is on Christs shoulder, and that the <\/strong>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.<\/p>\n

Conclusion:<\/p>\n

1. <\/strong>Gods chief gift is His Son. He has given you many precious things, but there is no gift like that.<\/p>\n

2. <\/strong>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 <\/strong>hand of the Son of God, Jesus Christ.<\/p>\n

3. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

In Him was yea.<\/strong>—<\/p>\n

In Him was yea<\/strong><\/p>\n

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–<\/p>\n


I. <\/strong>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.<\/p>\n


II. <\/strong>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 <\/strong>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 <\/strong>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.<\/p>\n


III. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

The Divine yea<\/strong><\/p>\n

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.<\/p>\n


I. <\/strong>There are false conceptions concerning the character of God.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n


II. <\/strong>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.<\/p>\n


III. <\/strong>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 <\/strong>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.<\/em>)<\/p>\n<\/p>\n

The everlasting yea<\/strong><\/p>\n

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–<\/p>\n


I. <\/strong>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.<\/p>\n

1. <\/strong>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.<\/p>\n

(1)<\/strong> 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.<\/p>\n

(3)<\/strong> 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.<\/p>\n

2. <\/strong>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.<\/p>\n


II. <\/strong>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.<\/p>\n

1. <\/strong>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 <\/strong>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.<\/p>\n

2. <\/strong>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 <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n

4. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

Christs tone of decision<\/strong><\/p>\n

Why this tone of decision and clearness? Why this pomp of definiteness? Because the <\/strong>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.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 12<\/span>. For our rejoicing is this<\/B><\/I>] . Our boasting, exultation, subject<\/I> of glorying<\/I>.<\/P>

<\/P>

The testimony of our conscience<\/B><\/I>] 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.<\/P>

<\/P>

In simplicity<\/B><\/I>] from , denoting unity<\/I> or together<\/I>, and , to be<\/I> or from , negative<\/I>, and , many<\/I>; not compounded<\/I>, having one end<\/I> in view, having no sinister<\/I> purpose, no by end<\/I> to answer. Instead of , many MSS. and versions have , holiness<\/I>.<\/P>

<\/P>

In godly sincerity<\/B><\/I>] The sincerity of God<\/I>: that is, such a sincerity as comes from his work in the soul. , sincerity<\/I>, and , sincere<\/I>, come from , the splendour<\/I>, or bright shining of the sun<\/I>; and here signifies such simplicity of intention<\/I>, and purity of affection<\/I>, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw.<\/P>

<\/P>

Not with fleshly wisdom<\/B><\/I>] 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.<\/P>

<\/P>

But by the grace of God<\/B><\/I>] Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.<\/P>

<\/P>

We have had our conversation<\/B><\/I>] 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 is compounded of , again<\/I>, and , to turn;<\/I> 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<\/I>, as the planets<\/I> do in reference to the sun<\/I>, 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<\/I> is not an unapt Latinism for the Greek term, as conversatio<\/I> comes from con<\/I>, together, and verto<\/I>, I turn; and is used by the Latins<\/I> in precisely the same sense as the other is by the Greeks<\/I>, signifying the whole of a man’s conduct, the tenor and practice of his life: and conversio astrorum<\/I>, and conversiones<\/I> caelestes<\/I>, is by CICERO used for the course of the stars<\/I> and heavenly bodies<\/I>.–De Leg. c. 8: Caelum una<\/I> conversione atque<\/I> eadem, ipse circum se torquetur et vertitur<\/I>.–CIC de Univers<\/I>., c. 8: “The heaven itself is, with one and the same revolution, whirled about, and revolves round itself.”<\/P>

<\/P>

In the world<\/B><\/I>] Both among Jews and Gentiles have we always acted as seeing Him who is invisible.<\/P>

<\/P>

More abundantly to you – ward.<\/B><\/I>] That is, We have given the fullest proof of this in our conduct<\/I> towards you<\/I>; 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.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

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 <\/P>

simplicity and sincerity of God<\/B> (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, <\/I>which prompteth a man to seek his own ends any way, good or bad. <\/P>

But<\/B> (saith the apostle) we have had our conversation in the world, <\/B>not by the guidance of any such corrupt habit or principle, but by the grace of God, <\/B>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. <\/P>

And more abundantly to you-ward; <\/B>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. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

12. For<\/B>reason why he mayconfidently look for their prayers for him. <\/P>

our rejoicing<\/B>Greek,<\/I>“our glorying.” Not that he glories in the testimony of hisconscience, as something to boast of;<\/I> nay, this testimony isitself the thing in which<\/I> his glorying consists. <\/P>

in simplicity<\/B>Most ofthe oldest manuscripts read, “in holiness.” EnglishVersion<\/I> reading is perhaps a gloss from Eph6:5<\/span> [ALFORD]. Some ofthe oldest manuscripts and versions, however, support it. <\/P>

godly sincerity<\/B>literally,”sincerity of God”; that is, sincerity as in the presenceof God (1Co 5:8<\/span>). We glory<\/I>in this in spite of all our adversities. Sincerity<\/I> in Greek<\/I>implies the non-admixture of any foreign element. He had no sinisteror selfish aims (as some insinuated) in failing to visit them as hehad promised: such aims belonged to his adversaries, not to him (2Co2:17<\/span>). “Fleshly wisdom” suggests tortuous and insincerecourses; but the “grace of God,” which influenced him byGod’s gifts (Rom 12:3<\/span>; Rom 15:15<\/span>),suggests holy straightforwardness and sincere faithfulness topromises (2Co 1:17-20<\/span>),even as God is faithful to His promises. The prudence which subservesselfish interests, or employs unchristian means, or relies on humanmeans more than on the Divine Spirit, is “fleshly wisdom.” <\/P>

in the world<\/B>even inrelation to the world at large, which is full of disingenuousness. <\/P>

more abundantly to you-ward<\/B>(2Co 2:4<\/span>). His greater love tothem would lead him to manifest, especially to them, proofs of hissincerity, which his less close connection with the world<\/I> didnot admit of his exhibiting towards it.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

For our rejoicing is this, the testimony of our conscience<\/strong>,…. 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<\/p>\n

we have had our conversation in the world, and more abundantly to you-wards<\/strong>; the Corinthians, of which they themselves must be conscious:<\/p>\n

in simplicity<\/strong>; 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<\/p>\n

godly sincerity<\/strong>, 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<\/p>\n

not<\/strong> influenced with fleshly wisdom<\/strong>: he used no artful sophistical methods to impose upon, and delude persons, for any sinister ends, or worldly advantage:<\/p>\n

but by the grace of God<\/strong>; 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.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Paul’s Sincerity and Affliction.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      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.   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;   14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are<\/I> ours in the day of the Lord Jesus.<\/P>

      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. xiii. 18<\/span>), and for the necessary vindication of himself from the aspersions of some persons at Corinth, who reproached his person and questioned his apostleship. Here,<\/P>

      I. He appeals to the testimony of conscience with rejoicing (v.<\/I><\/span> 12<\/span>), 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.<\/P>

      II. He appeals to the knowledge of the Corinthians with hope and confidence, 2Co 1:13<\/span>; 2Co 1:14<\/span>. 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;<\/I> 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.<\/I> 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.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Glorying <\/B> (<\/SPAN><\/span>). Act of glorying, while in verse 14<\/span> <\/SPAN><\/span> is the thing boasted of.<\/P>

The testimony of our conscience <\/B> ( <\/SPAN><\/span>). In apposition with <\/SPAN><\/span>.<\/P>

Sincerity of God <\/B> ( <\/SPAN><\/span>). Like <\/SPAN><\/span> (Rom 1:17<\/span>; Rom 3:21<\/span>), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from <\/SPAN><\/span>. See on 1Co 5:8<\/span>.<\/P>

Not in fleshly wisdom <\/B> ( <\/SPAN><\/span>). See on 1Cor 1:17<\/span>; 1Cor 2:4<\/span>; 1Cor 2:13<\/span>. Paul uses <\/SPAN><\/span> five times and it occurs only twice elsewhere in N.T. See on 1Co 3:3<\/span>.<\/P>

We behaved ourselves <\/B> (<\/SPAN><\/span>). Second aorist passive indicative of <\/SPAN><\/span>, old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle.<\/P>

More abundantly to you-ward <\/B> ( <\/SPAN><\/span>). They had more abundant opportunity to observe how scrupulous Paul was (Ac 18:11<\/span>). <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Godly sincerity [ ] <\/SPAN><\/span>. Lit., sincerity of God, as Rev. See on 2Pe 3:1<\/span>. <\/P>

We have had our conversation [] <\/SPAN><\/span>. Rev., behaved ourselves. See on 1Pe 1:15<\/span>.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

1) “For our rejoicing is this,”<\/strong> (he gar kauchesis hemon aute estin) “For this is our boasting,” or “our glorying is this,” Gal 6:14<\/span>.<\/p>\n

2) “The testimony of our conscience,”<\/strong> (to marturion tes suneideseos hemon) “The witness of our conscience, “that is “the thing testified to by our conscience;” This “Conscience” represents the self sitting in judgment on self, Act 24:16<\/span>; Rom 9:1<\/span>.<\/p>\n

3) “That in simplicity and godly sincerity,”<\/strong> (hoti in hagioteti kai eilikrineia tou theou) “Because in godly holiness and sincerity,” or “in sanctity and sincerity,” 2Co 2:17<\/span>; 2Co 4:2<\/span>. The holiness and sincerity that characterized Paul’s conduct were Divine qualities that reflected Christ.<\/p>\n

4) “Not with fleshly wisdom,”<\/strong> (ouk ensophia sarkike) not in fleshly wisdom;” depraved, unregenerated, wisdom of the world order, 1Co 2:4-7<\/span>; 1Co 2:13<\/span>, “not in the words that man’s wisdom teacheth.”<\/p>\n

5) “But by the grace of God,”<\/strong> (all’ en chariti theou) “But in (the) grace of God;” Grace imparted as daily needs required, 2Co 4:15<\/span>; 2Co 12:9<\/span>; Gal 2:9<\/span>; 2Pe 3:18<\/span>.<\/p>\n

6) “We had our conversation in the world,”<\/strong> (anestrapemen en to kosmo) “we behaved or conducted (ourselves) in the world,” while among the Corinthian brethren in a manner becoming wisdom from above.<\/p>\n

7) “And more abundantly to you-ward,”<\/strong> (perissoteros de pros humas) “and more especially toward you;” Php_2:14-15.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

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 (258) 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, (259) 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. <\/p>\n

But how does Paul’s glorying in his integrity comport with that statement, <\/p>\n

He that glorieth, let him glory in the Lord? (2Co 10:17<\/span>.) <\/p>\n

Besides, who is so upright (260) 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. (261) 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 (262) in the sole author of every blessing. Then in that there will be a pious (263) glorying in every kind of blessing. <\/p>\n

That in the simplicity (264) of God. He employs the expression simplicity of God here, in the same way as in Rom 3:23<\/span>, the glory of God; and in Joh 12:43<\/span>, 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. (265) Both terms stand opposed to craft, deception, and all underhand schemes. <\/p>\n

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. <\/p>\n

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. <\/p>\n

(258) “ We have had our conversation ( ἀνεστράφημεν.) The verb ἀναστρέφω, is compounded of ἀνὰ, again, and στρέφω, to turn — a continual coming back again to the point from which he set out — a circulation — beginning, continuing, and ending everything 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.” — Dr. Adam Clarke. — Ed. <\/p>\n

(259) “ Par les affections qu’ils portoyent à d’autres pour des raisons friuoles, et quasi sans scauoir pourquoy;” — “By attachments that they cherished towards others on trivial grounds, and in a manner without knowing why.” <\/p>\n

(260) “ Qui est celuy, tant pur et entier soit il ?” — “Where is the man, be he ever so pure and perfect?” <\/p>\n

(261) “ Et rapporte toutes choses a sa bonte;” — “And ascribes everything to his goodness.” <\/p>\n

(262) “ Arrestons nous et reposons du tout;” — “Let us stay ourselves, and wholly repose.” <\/p>\n

(263) “ Bonne et saincte;” — “Good and holy.” <\/p>\n

(264) “The most ancient MSS. read ἁγιοτητι, ( holiness) — not ἁπλοτητι, ( simplicity.)” — Penn <\/p>\n

(265) “The word used here εἰλικρινείᾳ and rendered sincerity — denotes properly — clearness, such as is judged of or discerned in sunshine, ( εἴλη, sunshine, and κρίνω, to judge,) 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. ” — Barnes. The same term is made use of by Paul in 1Co 5:8<\/span>, and in 2Co 2:17<\/span> On comparing the various instances in which this term is employed by the Apostle, we have occasion to observe the admirable harmony between his exhortations and practice. — Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/em><\/p>\n

2Co. 1:12<\/span>. Rejoicing<\/strong>.stronger and more correct. Cognate word in Rom. 5:2-3<\/span>; Rom. 5:11<\/span>, where notice the varying translation; an exultant, sometimes defiantly exultant, joy. The rejoicing<\/em> looks not backward to 2Co. 1:17<\/span>, but forward to the testimony<\/em> etc., which occasions it. For<\/strong>.Q.d<\/em>. 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<\/em>, by a better reading; and sincerity of God<\/em>, by a more literal translation; i.e<\/em>. no sincerity of any innate goodness of character, but such sincerity as is the gift and work of God<\/em>. Unfolded, open<\/em>, patent motive; pure<\/em> and holy simplicity of motive; transparent<\/em> sincerity of motive, the three illustrations. Fleshly<\/strong>.See 1Co. 3:1<\/span>, where, however, the reading is discredited. In in<\/strong>.For with<\/em> and by<\/em>; by a more exact translation and exposition of Pauls thought of the contrasted life elements in which conduct might be rooted, and from which it might derive its inspirations and strength. Conversation<\/strong>.In the wide sense of conduct<\/em>; 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.<\/p>\n

2Co. 1:13<\/span>.There is no double sense, no under-thought, no arrire pense<\/em>, 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.<\/p>\n

2Co. 1:14<\/span>. Glorying<\/strong>.I.e<\/em>. the matter<\/em> of glorying; in 2Co. 1:12<\/span>, the act<\/em>. You were once proud of us, as you knew us; at least, part<\/em> of you were; you will have as good reason to be proud of us, to the end, I hope [cf. 1Co. 13:12<\/span>]; 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.<\/p>\n

2Co. 1:15-16<\/span>. In this confidence<\/strong>.I had no reason to fear to come, as some fancy and allege, when I changed my plan. The change of plan<\/em> referred to in 1Co. 16:6-7<\/span>. Before<\/em> going to Macedonia, instead of to Corinth vi<\/em> Macedonia. In his original plan he had intended to return<\/em> to Corinth from Macedonia, thus giving them a second<\/em> visit, a second grace (benefit<\/em>). As a fact, therefore, they had what was to have been the second<\/em>, without having had the first. The journey to Juda<\/em> was in Pauls mind in Act. 19:21<\/span>, and, in spite of the passing uncertainty mentioned in 1Co. 16:6<\/span>, it was accomplished, Act. 21:15<\/span>.<\/p>\n

2Co. 1:17<\/span>. Flesh<\/strong>.Cf. fleshly wisdom<\/em>, 2Co. 1:12<\/span>. 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.<\/p>\n

2Co. 1:18<\/span>.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.<\/p>\n

2Co. 1:19<\/span>.Observe the accumulated names of Christ. No Yes and No Christ either! (Cf. 2Co. 11:10<\/span>.) Silvanus<\/strong>.The Silas<\/em> of the Acts. Trace him in Act. 15:22<\/span>; Act. 15:27<\/span>; Act. 15:32<\/span>; Act. 15:34<\/span>; Act. 15:40<\/span>; Act. 16:19<\/span>; Act. 16:25<\/span>, etc., Act. 17:4<\/span>; Act. 17:10<\/span>; Act. 17:14<\/span>; Act. 18:5<\/span>. (Cf. 1Th. 1:1<\/span>; 2Th. 1:1<\/span>.) Then he suddenly disappears from the Acts and Epistles, unless he be intended in 1Pe. 5:12<\/span>.<\/p>\n

2Co. 1:20<\/span>.See Separate Homily. gives well the corrected readings here and exact translation. Through us<\/strong>.By whose instrumentality all this is proclaimed to men.<\/p>\n

2Co. 1:21<\/span>.Notice the margin into<\/em> for in<\/em> Christ. The process of uniting which ends in union with, and life in<\/em>, Christ is made prominent and, so to speak, visible. Cf. Eph. 1:13-14<\/span>. 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.<\/p>\n

2Co. 1:23<\/span>.Chap. 2 should begin here; no break after 2Co. 1:24<\/span>. Notice that the principle of a judicial oath is here, as in Mat. 26:63-64<\/span>; as bearing upon Mat. 5:34<\/span>. Notice witness<\/em> for record<\/em> in To spare you<\/strong>.Q.d<\/em>. 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<\/span>). So he felt, and hastens to guard this claim to authority and to power to punish, against misconception and misrepresentation.<\/p>\n

2Co. 1:24<\/span>. Dominion<\/strong>.For the (original) word, cf. 1Pe. 5:2<\/span>, and for the thought Mar. 10:42<\/span>. Faith<\/strong>.Q.d<\/em>. the personal life of which faith is the characteristic (they are believers<\/em> if they are Christians at all), and the great foundation secret. No question of their creed here. Not lords<\/em> over, but helpers<\/em> with, that their life might be made bright with joy<\/em> (an object worth aiming at in itself). By faith ye stand<\/strong>.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<\/em>. the emphasis is not upon faith<\/em> but upon stand<\/em>; not, It is by faith<\/em> that you win and keep your status<\/em> but, Imperfect as you are, yet you are still so far believers that you do keep your standing in Christ. Q.d<\/em>. (also) We cannot overthrow you; you overthrow yourselves, if ye be overthrown at all.<\/p>\n

HOMILETIC ANALYSIS.<\/em>2Co. 1:12-22<\/span><\/em><\/p>\n

I. Observe how Paul meets criticism.<\/strong><\/p>\n

1<\/strong>. Every public man gets it; invites it. We are perpetually, whether public persons or private, running the gauntlet of somebodys 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<\/em> 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. <\/p>\n

2. Paul shows no bitterness<\/em> 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<\/em>. 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<\/em>, 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 mans pastor, he is under obligation to the mans soul, even that mans. 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 opponents judgment or respect and perhaps his esteem or affection. Sometimesnot alwayspatience, transparent sincerity, holiness, and explanation will do this. <\/p>\n

3. Not resentfully, but solemnly, Paul offers his conduct to Gods examination. I call God for a witness<\/em> etc. He can look himself in the face; he has the testimony of his conscience<\/em>, etc. Under the penalty of Gods judgment upon his soul<\/em>, 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<\/span>) to men by ordinary observation, and in regard to particular charges, to lay it before God for His verdict, appealing from mans 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. <\/p>\n

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<\/span>). 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.<\/p>\n

II. Observe for what reason Paul is sensitive to criticism<\/strong>.<\/p>\n

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 dont care for anybodys judgment need not necessarily be a Christian<\/em> indifference (cf. 1Co. 4:3<\/span>). But there is a sensitiveness as to what people think, which is vanity and pride, hungry for praise. <\/p>\n

2. To Paul his character is here a matter of concern<\/em> chiefly because of<\/em> his responsibility in connection with the Gospel<\/em> he had in trust for God. I dont 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 savehas He not before now savedby 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 uponlightly made, lightly kept, lightly brokenthere 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 preachers 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. <\/p>\n

3. And this goes higher. As the Gospel, so the Giver of the Gospel<\/em>. If it were not Truth, absolute, reliable (1Ti. 1:15<\/span>), 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. Christs character cannot, as Pauls conceivably might, be dissociated from that of the Gospel. As He is, it is. He repeatedlyit is one of the marked characteristics of His teachingidentifies Himself with the Gospel. He is the Gospel<\/em>. <\/p>\n

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.<\/p>\n

SEPARATE HOMILIES<\/em><\/p>\n

2Co. 1:12<\/span>. [May be made the occasion of a sermon upon] Conscience<\/em>.<\/p>\n

I. <\/strong><\/p>\n

1. Man, alone of Gods earthly creation, can know himself<\/strong>.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 Gods standard. [The creatures find out what brings pleasure, or what brings their masters 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<\/em> man can know<\/em> himself; by conscience<\/em> can judge<\/em> of himself, his thoughts, words, acts. Conscience can even judge conscience! [<\/p>\n

2. The cor<\/em> 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<\/span>). All, except another Self who shares this knowledge along with<\/em> him; from whom no secret can be hid; who knows everything, and will have its say, and pronounce its judgment, upon everything.] <\/p>\n

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<\/span>). Surest basis of any attainable knowledge is found in the Scriptural distinction between soul and spirit. [Primary text on this topic, 1Th. 5:23<\/span>; the only complete enumeration of the elements of the (so-called) trichotomy<\/em> of mans nature. All three are mentioned elsewhere. Scripture consistent throughout in the distinctive use of soul and spirit, in both Old and New Testament. All Pauls vocabulary of the religious life is built up upon the distinction. Notably in 1 Corinthians 2<\/span>).] 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 mans 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<\/em> belongs to the spirit, the Godlike, God-capable, side of human nature. It is its eye (Mat. 6:22<\/span>; Eph. 1:18<\/span> [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<\/em>, neutral, non-moral; the judgment of the conscience is moral, concerned with the ethics whose basis is the law of God.<\/p>\n

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<\/strong>.<\/p>\n

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<\/em> sense, analogous, say, to the sthetic sense (Php. 1:9<\/span>, 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<\/em>; Conscience is only organon<\/em>. [Said Rabbi Duncan, similarly, of Reason: It is certainly more of an instrument of discovery than a discoverer. At least, I dont think it has discovered much. It is of use to show its own impotence, and of use to welcome revelation (Colloquia Peripat<\/em>., 62).] <\/p>\n

2. No race, no man, is ever actually found with nothing but the bare faculty;<\/em> 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 makeapproving, accepting, applaudingto 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<\/span>); they are rays, dim and scanty perhaps, of the light that lighteth every man (Joh. 1:9<\/span>). The heathen have some (Rom. 2:14-15<\/span>); 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 Gods 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.<\/p>\n

III. How far are the judgments of conscience authoritative and final?<\/strong><\/p>\n

1. As the sthetic 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 Pauls 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 Pauls, left the door open for mercy<\/em>. 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 keepboth 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).]<\/p>\n

IV. Hence conscience may be trained<\/strong>.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.<\/p>\n

V. The only morally hopeless man<\/strong> is the man who has so grieved the Spirit of God that He has withdrawn not the capacity, indeed, but the modicum<\/em> of knowledgewhich 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.]<\/p>\n

VI. Conscience may approve, as well as condemn; may be a real comfort, a very effective strength<\/strong>.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<\/em> 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<\/em>, etc. [May illustrate the topic by the barometer on board the vessel sailing between the Tropics. It is the souls 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<\/em>.] [Some men have this candle of the Lord only to put it out, that they may better sleep sins sleep in undisturbed darkness.] [A stony, benumbed, bribed, deluded, muzzled conscience (Bunyan).]<\/p>\n

2Co. 1:20<\/span>. Christ the Yea and the Amen.<\/em><\/p>\n

I. The promises of God<\/strong>.<\/p>\n

1. How many soever be<\/em>, etc. What a suggestion of their number<\/em>. 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<\/span>). Good measure, pressed down, running over, into our bosom (Luk. 6:38<\/span>). It is Gods style of dealing with us. He promises worthily of Himself. <\/p>\n

2. What a suggestion of their variety<\/em>. Such old-fashioned books as Clarkes Faithful Promiser<\/em> 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 moments 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 fashionand may come into fashion againbut the fact remains. St. Pauls Biblethe Old Testament Scripturesis a mine of wealth for the heart of the child of God. He hardly had in his thought here any cento<\/em> of promissory texts from the Old Testament, though the fulness and appropriateness of these is a fact which every years 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 beenis 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 mornings work, found, at the crest of a long and toilsome hill which he had to climb in the suns 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<\/em> 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<\/em>, to call attention to the substantial help which is laid up<\/em> for those that fear God (Psa. 31:19<\/span>). 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<\/span>, 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 Gods 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. <\/p>\n

3. What a suggestion of the exceeding great and precious promises<\/em> (2Pe. 1:4<\/span>). Stars of first magnitude<\/em> in the expanse of revealed mercy, which overarches all the need and weakness of mans 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 bankers private room may now and again be seen a 10,000 bank-note; a rare thing, a curiositycancelled, of course. I promise to pay, etc. An exceeding great and precious promise. There are 5 promises, 10, 100, in the Wordand still more truly in the heart<\/em>of God; and there are 10,000 promises, and these never cancelled<\/em>!] Their number, variety, fulness, and sufficiency are all worthy of, and quite natural to expect from.<\/p>\n

II. The God of the promises<\/strong>.<\/p>\n

1. They are worth nothing, they are nothing, but for their connection with Him<\/em>. 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<\/em> (2Co. 1:18<\/span>). There is no ultimate rest in propositions, or in promises, but in a Person. <\/p>\n

2. What a view of Gods character<\/em>. 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<\/em>. 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<\/span>). There hath not failed one word of all His good promise (1Ki. 8:56<\/span>). But there is an earlier, perhaps a greater wonder, that He is a promise-making God<\/em>. Moreover, not waiting to be asked to promise to help or to save, but promising [answering, Isa. 65:24<\/span>] 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 mans own act or his moral attitude is the necessary condition of the fulfilment, then the very moment the condition is fulfilled on mans side, there is no delay, no reluctance, on Gods side to finish the matterHe does not need a moments 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!<\/em> <\/p>\n

3. It may almost be said that He is a God of more promises than there are in the Bible<\/em>. 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<\/em> needs of mans 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<\/em> somethingif not exactly a textin 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 mans 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<\/p>\n

III. Christ the great Promise and the Ratification of all other promises besides.<\/strong><\/p>\n

1<\/strong>. How many be the promises<\/em> they are all in Him. All approach of God to man has always, and only, been in Christ. He is the Condition sine qu non<\/em> of all intercourse between God and man, in both directions<\/em>. 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<\/span>) 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<\/em> 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 mans soul. Each single promise with its fulfilment is but a particular expression of all that whole approach, that volunteered offer of Himself<\/strong>with all the infinite contents of that thoughtwhich 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 graceChrist<\/strong>. [Rom. 8:32<\/span> 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 Gods 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<\/em> (2Co. 1:19<\/span>), 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<\/em>, into the world. The One Gift was in effect a Promise<\/strong>; it anticipated, summarised, pledged, all subsidiary detailed promises besides; it also pledged their fulfilment. <\/p>\n

2. So then Christ is Gods<\/em> Yes.<\/strong> 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<\/span>) 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<\/span>) 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<\/em> 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<\/em> Yes<\/strong> beforehand<\/em>, 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<\/em>. <\/p>\n

3. Through Him is the<\/em> Amen<\/em>. 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.<\/strong> Gods 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<\/em>. 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<\/em> the Mediator-work of the Son. Gods 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.<\/p>\n

And as such glorious truth is preached, is it not to the glory of God<\/em>?<\/p>\n

2Co. 1:21-22<\/span>. A Fourfold Grace of the Spirit<\/em>.[Three homilies may be here suggested.]<\/p>\n

1. The Spirit gives strength and stability to Christian character<\/strong>.<\/p>\n

1. The figure here implied in the word is different, but the thought is the same as in rooted and grounded (Eph. 3:17<\/span>), rooted and built up (Col. 2:7<\/span>). The Christian is no chaff driven before the wind (Psa. 1:4<\/span>); 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. <\/p>\n

2. Our word here says that the grafting into<\/em> Christ has made no temporary union<\/em>, 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. <\/p>\n

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<\/em>. Rather the tree planted (Psalms 1<\/span>), 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. <\/p>\n

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<\/em>. Great havoc in some Churches is wrought by a time of sharp testing! <\/p>\n

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<\/em> 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 Gods 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<\/em>, the man in Christ cannot expect, or get, and testify to, too much of stability. <\/p>\n

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<\/em> is at this immense advantage in controversy, that with a growing, experimental knowledge he knows the great foundation truths of Christianity to be truths<\/em> 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<\/span>). With an experience, he may, if need require, hear or read what would grievously unsettle many souls. He is stablished<\/em>.<\/p>\n

II. The Spirit gives an anointing.<\/strong><\/p>\n

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<\/em> 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<\/em> His fellows (Heb. 1:9<\/span>; [Psa. 45:7<\/span>]) indeed, but they are His fellows, in this as in all besides. The thing is true in Him and in them (1Jn. 2:8<\/span>). It is one of the many instances where New Testament language, used of the Incarnate<\/em> Son of God, may be applied to and used by the adopted<\/em> (Rom. 8:15<\/span>) sons of God. In a very pregnant sense they too are Christs; anointed ones, like Him. Ye<\/em> have an unction from the Holy One (1Jn. 2:27<\/span>).<\/p>\n

2. They have a very real priesthood,<\/em> not in heaven only [Rev. 1:6<\/span>, if this be not retrospective; but see again Rev. 1:10<\/span>, and (? in the opposite direction) <\/span>Rev. 20:6<\/span>], 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<\/span>; which Peter expounds correctly as a royal priesthood (1Co. 3:9<\/span>)], i.e<\/em>. 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.<\/p>\n

3. Their royalty it one of dignity of character, rather than of function<\/em>. 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 Masters dominion and royal rule in the earth; in his little measure he is a king. Gods 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<\/span>). 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<\/span>); and there are mysterious suggestions of a share with Christ in the royal rule of the consummated kingdom of God [e.g<\/em>. Rev. 3:21<\/span>; and, earlier, Mat. 19:28<\/span>].<\/p>\n

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<\/em> rests upon them. [Sauls 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<\/em>. 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.<\/p>\n

4. Their priesthood is one of function<\/em>.For a special purpose the Law came in beside, came in episodically (Rom. 5:20<\/span>), in the course of the development of Gods 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<\/span>, 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<\/em>., Samuels days these were priests fully appointed. David once wore the ephod of the priesthood (2Sa. 6:14<\/span>); and there is no need to reconstruct the religious history of Israel in order to account for 2Sa. 8:18<\/span>, where Davids sons are called priests [so literally, Heb.]. The older, wider, patriarchal idea of priesthood, and the, true priesthood of every Israeliteperfectly 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 tribemade it possible for at least a titular honorary priesthood to be conferred upon the kings sons. The analogy of all this to the priesthood of Christian men is exceedingly close. The ministerial and teaching office is seen, e.g<\/em>., in 1 Corinthians 14<\/span>, 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 womans part in public worship, see under 1Co. 14:34<\/span>.) 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<\/em>, every spiritual<\/em>, man.<\/p>\n

5. With one marked and emphatic reservation<\/em>.Christ does not share with His people the atoning work<\/em> of His priesthood. He alone makes atonement for guilt. Needing to make none for Himself [unlike the old High Priest (Heb. 9:7<\/span>)], 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<\/span>)]. 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<\/em> 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<\/span>; Eph. 3:12<\/span>; Heb. 4:14<\/span>; Heb. 4:16<\/span>).<\/p>\n

6. But, with that exception, His people share His priesthood<\/em>.<\/p>\n

(1) In a very true sense their intercession<\/em> for the world around them is effectual for the worlds 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<\/span>), 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<\/span>). One of the most precious prerogatives of the manhood priesthood of the anointed<\/em> believer is to make prayers and supplications, and to give thanks for all men, etc. (1Ti. 2:1-4<\/span>). 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 worlds hope. Every Christian priest may covet and cultivate, as part of his anointing<\/em> for his office, the fulness of the Spirit of grace and supplication (Zec. 12:10<\/span>). 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. <\/p>\n

(2) Several passages bring out other typical characteristics of the priesthood of anointed<\/em> believers; e.g<\/em>. 1Pe. 2:5<\/span>, To offer up spiritual sacrifices<\/em>, i.e<\/em>. 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<\/em>., of praise [whoso offereth<\/em> praise, Psa. 50:23<\/span>]. Any material gift is valueless unless it embody and express a spiritual<\/em> 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<\/span>, where better than<\/em> means that sacrifice<\/em>, be it never so costly, abundant, slavish in its devotion, is of no value without obedience<\/em>.] Heb. 13:15<\/span> well comments on this: By Him [i.e<\/em>. 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<\/span>, 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<\/span>, but with another kind of offering. His offering, his sacred service, is the body of Philippian believers, or, more exactly, their faith<\/em>, which, by the blessing of his Master, he can bring and show as the fruit of his work in Philippi. He asks his Masters 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 outas (in heathen phrase) a libation, or (in Hebrew ritual order) a drink-offeringby 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<\/em> 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<\/em> 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<\/span> 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<\/em>. Pauls readers were only too familiar with fact that (as in some Oriental cults<\/em> of to-day) womensacred slavesand 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<\/em>. Heathen sin often ran into sensual sin; the fact in part gives a colour and emphasis to Pauls use of the phrase the flesh (see under 2Co. 7:1<\/span>); his exhortation here is but the summary of many an injunction such as Rom. 6:12-13<\/span>; Rom. 13:14<\/span>. 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<\/em>.] The man who thus presents his body has first offered much more; he has devoted himself<\/em>. 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<\/span>) of self and activities and lifeneeds a perpetual anointing<\/em>. 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 mothers gift [I have returned him to the Lord; as long as he liveth he shall be lent unto the Lord (1Sa. 1:28<\/span>)], when he came out from dwelling in the house of the Lord (Psa. 23:6<\/span>) 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<\/em> sacrifice. Happy those on whom rests continually the Spirits anointing<\/em> for this form of priestly function. Joh. 17:19<\/span>, above quoted, brings such a life into very close parallelism to that of Gods Anointed One. Is not Heare not His peopleboth Sacrifice and Priests?<\/p>\n

III. The Spirit is a seal and an earnest.<\/strong>Upon this word sealed<\/em>, thus simply introduced and left for the pondering of the Corinthians, we may cast the illumination of Pauls fuller explanation of his thought in Eph. 4:30<\/span>, 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<\/span>. Indeed, Eph. 1:14<\/span> is only a little fuller statement of what is, evidently, from its occurrence here, a sample of Pauls habitual thought about the work of the Holy Spirit.<\/p>\n

1. The<\/em> seal is a person, the same Divine Person Who is the earnest<\/em>.Eph. 4:30<\/span> 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<\/span>, which assume, imply, and so indicate, a personal Holy Spirit. Men not infrequently can gather with utter certaintyvery frequently in a court of justice will a shrewd counsel do sofrom 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 mans 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<\/em>, but somebody<\/em>, 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 Pauls word grieve there is the cropping up of a great underlying and extensive and precious truth, the personality of the sealing<\/em> Spirit.<\/p>\n

2. The sealing has been done in view of a<\/em> day of redemption<\/em>, i.e<\/em>. of the redemption of the purchased possession<\/em>.Thus is the matter viewed from the side of Him Who seals<\/em>. Viewed from our side who are the sealed<\/em> persons, that day of redemption is the day of coming into our inheritance<\/em> (Eph., ubi supr.<\/em>). The purchased possession is Gods or Christs (Act. 20:28<\/span>). The inheritance is that of His people. When in the Day He enters into full possession, they enter into possession also. <\/p>\n

(1) Mans day of redemption was the Friday of Calvary; Christs day of redemption is in the future. (See the fuller, future sense of redemption in 1Co. 1:30<\/span>.) On the cross, for mans sake<\/em>, 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 mans freedom from the results of the curse and penalty of sin. For His own sake<\/em> He was also paying down the purchase money for a peculiar people [1Pe. 2:9<\/span>, 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<\/span>). [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<\/em> 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 alsoto Christ and to His people, bothfor the future day and its hope. It is the buyers mark of ownership put upon the sheep he has purchased. It is the broad-arrow, the seal<\/em> of the King, stamped upon, to identify and to claim, His own purchased vessel. <\/p>\n

(2) To His people themselves it is the earnest<\/em>, i.e. a pledge<\/em>, of some future good, which consists in a sample<\/em> of that good (Rom. 8:28<\/span>). 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 fathers 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<\/em> 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<\/em> the love of God is shed abroad in our hearts<\/em> [so here] by the Holy Ghost given unto us [Rom. 5:5<\/span>; the whole argument of an earnest<\/em>]. If on the Christians own part there be faithfulness, kept up in the grace which is itself part of the earnest<\/em>, 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.<\/p>\n

3. Similarly, the seal is in no arbitrary or accidental connection<\/em> 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<\/em> are restoring the image of God; they ought to bring out a conformity to the image of Gods Son (Rom. 8:29<\/span>). 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.<\/em>) 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. Theyit, the complex, and yet one, blessingare grace imparted, maintained, only by the ceaselessly renewed gift and indwelling of the Personal Spirit of God in our hearts<\/em>.<\/p>\n

HOMILETIC SUGGESTIONS<\/em><\/p>\n

2Co. 1:12<\/span>. The Testimony of Our Conscience<\/em>.[A companion, complementary, witness to that of the Spirit of God (Rom. 8:16<\/span>).]<\/p>\n

I. What is this conscience?<\/strong><\/p>\n

1. We are made conscious<\/em> beings, and can perceive things past and present relating to ourselves, both tempers and outward behaviour. But conscience<\/em> implies somewhat more: its main business is to accuse or excuse, to approve or disapprove, to acquit or condemn. By some called moral sense<\/em>. 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. <\/p>\n

2. The rule of conscience is <\/p>\n

(1) for heathens, the law written in their hearts (Rom. 2:14-15<\/span>); <\/p>\n

(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<\/span>. 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.<\/p>\n

II. <\/strong><\/p>\n

1. The testimony of conscience<\/strong>,If (as here) approving, depends upon <\/p>\n

(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<\/em>. <\/p>\n

2. This presumes a moral basis, a spiritual condition, a saving faith in Christ, which gives the evidence of Heb. 11:1<\/span>, accompanied by love shed abroad in the heart, and the fulfilment in us of Heb. 8:10<\/span>.<\/p>\n

III. The matter of the testimony<\/strong>.<\/p>\n

1. Briefly, our conversation<\/em>; this in the world<\/em>, even that of the ungodly; in simplicity<\/em>, 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<\/em> in intention, godly sincerity<\/em> in the execution of it, much more than heathen<\/em> sincerity; not with fleshly wisdom<\/em>, not by the force of good sense, good nature, good breeding; this is only attained to by the grace of God<\/em>. <\/p>\n

2. This is the ground of our rejoicing<\/em>. 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<\/em>, xii.<\/p>\n

2Co. 1:15<\/span>. Benefit<\/em> (= Grace). To have the Gospel and its ministers is<\/p>\n

I. An unspeakable benefit.
II. One not easily exhausted. [A second.]
III. One to be diligently improved.[J. L<\/em>.]<\/p>\n

For 2Co. 1:23-24<\/span>, see under chap. 2.<\/p>\n

2Co. 1:15-18<\/span>. A Christian Mans Promises<\/em> are:<\/p>\n

I. Sincere<\/strong>.Duly considered in the making; carefully worded (2Co. 1:14<\/span>, ye read); honestly intended.<\/p>\n

II. Held binding<\/strong>.In the sight of God; in spite of inconvenience and self-sacrifice.<\/p>\n

III. May sometimes be superseded<\/strong>.By higher obligations; by circum stances beyond his control.[J. L<\/em>.]<\/p>\n

[Of Gods promises III. is never true<\/em>! The Amen<\/em> of completed fulfilment always crowns the Yes<\/em> of the initial promise!]<\/p>\n

2Co. 1:17<\/span>. A Christian Mans Steadfastness of Purpose<\/em>.<\/p>\n

I. What it includes<\/strong>.Due consideration;<\/em> the purpose must not be lightly formed. Conscientious prosecution;<\/em> 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.]<\/p>\n

II. Upon what it ought to rest<\/strong>.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.<\/p>\n

III. Why it is necessary<\/strong>.As an essential of Christian character. As a foundation of human confidence.[J. L<\/em>.]<\/p>\n

2Co. 1:23<\/span>. An Apostles Word confirmed by an Oath<\/em>.<\/p>\n

I. Under what circumstances an oath admissible?
II. How reconcile with swear not at all?
III. What is profane swearing, therefore?[J. L<\/em>.]<\/p>\n

[Be a Yea, Yea, Nay, Nay, man; but not a Yea, Nay, Yea, Nay, man.]<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Appleburys Comments<\/strong><\/p>\n

Pauls defense of His Conduct and Writing
Scripture<\/p>\n

2Co. 1:12-14<\/span>. For our glorying is this, the testimony of our conscience, 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. 13 For we write no other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end: 14 as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus.<\/p>\n

Comments<\/p>\n

For our glorying.Paul had just written of his deliverance from death which clearly suggested Gods approval upon him as an apostle of Jesus Christ through the will of God. The basis for his view was two-fold: (1) his own sincere conduct before the Corinthians and (2) the trustworthy letters which he had written to them. He called upon his own conscience, that is, his sense of right and wrong, to testify for him in this matter. He was confident before God that what he had done and what he had written was right.<\/p>\n

holiness and sincerity of God.His life of purity and sincerity had Gods approval. He did not act upon the basis of fleshly wisdom. This may be a suggestion that those who were troubling the church at Corinth were acting from such a motive. He had reminded them in his first letter that he had not spoken to them in excellence of speech or of wisdom, that is, in the manner ordinarily used by men, for he depended upon that revelation that came directly to him through the Spirit of God. He made sure that his conduct was in harmony with Gods revealed will, lest he himself should be disqualified after having preached the gospel to others. See 1Co. 9:25-27<\/span>. Paul insisted that his conduct was in harmony with the gracious privilege that God had given him, first of all to be a follower of Jesus Christ and then to be an apostle of Christ. Christ lived in him, for he was living the life of faith, and by so doing he did not make void the grace of God. See Gal. 2:20-21<\/span>.<\/p>\n

in the world and more abundantly to you-ward.Paul was always careful about his conduct. It was not one thing before the world and something else before the Corinthians. He was particularly careful to conduct himself in a Christ-like manner in their presence because he was aware of the fact that the false apostles were searching for an excuse to discredit him before them. Note his attitude toward the subject of money. See 2Co. 8:21<\/span>.<\/p>\n

for we write no other things unto you.He was aware that some had been saying that his letters were bold but he was weak. See 2Co. 10:10<\/span>. He knew that some were puffed up rejecting the promise that he had made to visit them. See 1Co. 4:18<\/span>. He assured them that they could trust what they read in his letter. He meant exactly what he said. He wanted them to continue to understand this with reference to everything that he was writing. What they read and understood him to say in his letters corresponded exactly to what he was before God and in the world.<\/p>\n

unto the end.Since this has to do with his writing it seems to suggest that he wanted the Corinthians to have a clear understanding of all he was writing. The phrase to the end is also found in 1Co. 1:8<\/span>. There, however, it is associated with the day of the coming of the Lord Jesus Christ, for Paul was concerned about their remaining steadfast in their faith until that day.<\/p>\n

as also ye did acknowledge us in part.Some, perhaps the majority, had clearly understood what he had written about his intended visit, but some had not submitted to his authority. He told them plainly that he would not spare such when he came again. They could depend on it. See 2Co. 13:2<\/span>; 1Co. 4:21<\/span>. Would they have him come with a rod of chastisement, or in love and a spirit of gentleness? How eager he was that it should be the latter! It was his fond hope that in the day of the Lord Jesus Christ they might be able to . glory in the fact that they had accepted the message that had come to them through the apostle of Christ. Paul was also hoping that they would remain faithful so that he would be able to glory in their Christian conduct. They were to be the evidence of his faithful ministry as an apostle of Christ.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

Butlers Comments<\/strong><\/p>\n

SECTION 2<\/strong><\/p>\n

Acrimony<\/strong> (2Co. 1:12-24<\/span>)<\/p>\n

12 For our boast is this, the testimony of our conscience that we have behaved in the world, and still more toward you, with holiness and godly sincerity, not by earthly wisdom but by the grace of God. 13For we write you nothing but what you can read and understand; I hope you will understand fully, 14as you have understood in part, that you can be proud of us as we can be of you, on the day of the Lord Jesus.<\/p>\n

15 Because I was sure of this, I wanted to come to you first, so that you might have a double pleasure; 161 wanted to visit you on my way to Macedonia, and to come back to you from Macedonia and have you send me on my way to Judea. 17Was I vacillating when I wanted to do this? Do I make my plans like a worldly man, ready to say Yes and No at once? 18As surely as God is faithful, our word to you has not been Yes and No. 19For the Son of God, Jesus Christ, whom we preached among you, Silvanus and Timothy and I, was not Yes and No; but in him it is always Yes. 20For all the promises of God find their Yes in him. That is why we utter the Amen through him, to the glory of God. 21But it is God who establishes us with you in Christ, and has commissioned us; 22he has put his seal upon us and given us his Spirit in our hearts as a guarantee.<\/p>\n

23 But I call God to witness against meit was to spare you that I refrained from coming to Corinth. 24Not that we lord it over your faith; we work with you for your joy, for you stand firm in your faith.<\/p>\n

2Co. 1:12-14<\/span><\/strong> Suspicion:<\/strong> Every preacher of the gospel will have to endure, sometime or another, the acrimony of some of the members of his flock. Jesus did (see Joh. 15:18-27<\/span>). Paul didhe is defending himself against the rancor and ill will of some of the Corinthians here. This is almost an inevitable hazard of the ministry of the gospel. It certainly should not be so. Jesus poured out his heart in prayer that it not be so (Joh. 17:1<\/span> ff). But it is, and ministers of the gospel should not be surprised at it (see 1Pe. 2:18-25<\/span>; 1Pe. 4:12-19<\/span>, etc.). Paul suffered suspicion and indifference from a number of the churches he established (Corinthians, Galatians, Philippians, Thessalonians).<\/p>\n

The Corinthians had communicated to Paul that they mistrusted his motives. They were suspicious of his relationship toward them because he had promised to visit them and did not. They were questioning his integrity and his sincerity. They did not know, or disregarded, all the facts as to why he had not fulfilled his intention to visit and concluded that he was not dealing with them above board.
Paul appeals to the record of his past life. He tells them it is a matter of pride to him, endorsed (Gr. marturion, witnessed to) by his own conscience, that his behavior (Gr. anestraphemen, conduct, mode of life, literallyto turn back in time) had been holy (Gr. hagioteti, upright, honest) and in godly sincerity (Gr. eilikrineia tou theou). He calls upon the Corinthians to investigate his past dealings both in the world and toward them, and to judge his character on that basis. They would find that he behaved toward the world and toward them, not with a worldly attitude (Gr. sophia sarkike, wisdom of carnality), but in the grace of God (Gr. en chariti theou), that is, under the constraint of Gods grace toward him. In other words, Paul acted toward all people as God had acted toward himwith grace. Paul was constrained by the love of Christ to always view all men as God viewed them (see 2Co. 5:14-17<\/span>).<\/p>\n

Paul said, I also take pride in the fact that we (editorial we) are continuing to write to you nothing but what you can read and understand. He gave them no cause in his use of language to be suspicious of his intentions toward them. Paul uses the Greek word epiginoskete which means more than just knowingit means to perceive, to understand. Paul had not come to them earlier (when he preached there, Act. 18:1-28<\/span>; and when he wrote them before, I Cor.) with sophistries, double entendres, and euphemisms. His words were simple, plain, direct, logical and understandable, (cf. 1Co. 2:1-5<\/span>). He did not speak in myths, endless genealogies . . . speculations . . . godless chatter, and contradictions of what is falsely called knowledge . . . (see 1Ti. 4:7<\/span>; 1Ti. 6:20-21<\/span>; 2Ti. 4:4<\/span>; Tit. 1:13-14<\/span>; 2Pe. 1:16-21<\/span>). Paul did not tell many allegories or use many illustrations. He was clear and straight to the point. His objective was to communicate, to produce understanding. There was no way the Corinthians could honestly accuse him of trying to disguise his motives or his intentions in what he had preached or written to them. So why are some of them now jumping to the conclusion that Paul has misrepresented himself to them? There were probably some in the Corinthian church still promoting the divisions, giving allegiance to different apostles and leaders, who wanted to take advantage of Pauls failure to visit them and cast suspicion on his integrity. That is one of the chief tools of those who promote partyism in the church.<\/p>\n

The apostle concludes this thought by saying, My hope is that you will understand us completely (as you have partially understood us) and realize that you can be as proud of us as we shall be of you on the day of the Lord Jesus.
Christian people need to concentrate on being sincere, loving, and understandable. Unity in the body of Christ is dependent, to a large degree, on understanding. Feelings, motives, intentions, opinions, aims and aspirations should be clearly and lovingly communicated. Covert, disguised, surreptitious language and actions should not be a part of Christian relationships.<\/p>\n

2Co. 1:15-22<\/span><\/strong> Slander: <\/strong>Someone had evidently slandered Paul and accused him of instability and untrustworthiness. Paul had first told the Corinthians he would visit them after passing through Macedonia (1Co. 16:5<\/span>). Later, perhaps in the unpreserved letter (the severe third lettersee Introduction), he mentioned that he wanted to visit them twice; once on the way to Macedonia, and once on the return from Macedonia. Paul implies here that the Corinthians knew of this last plan and that he had not fulfilled his promised visits.<\/p>\n

Paul writes that because he was sure of the mutual understanding and confidence existing between him and the Corinthians, he had been intending (Gr. eboulomen, perfect tense, continuous action in past time) to make a double visit so they might have a double grace of God through the fellowship of an apostle of the Lord. That was what he had been planning. But he decided against it. He implies that God revealed to him he should not make this double visit (2Co. 1:23<\/span>). God knew some of the Corinthians would think Paul was lording it over their faith should he visit them as he planned. To spare them that problem, Paul changed his plans. And when he changed his plans, someone at Corinth assailed his integrity and accused him of vacillating (Gr. elaphria, lightness, fickleness).<\/p>\n

He begins the defense of his character by asking the rhetorical question, expecting a negative answer, I was not vacillating when I determined to do this, was I? Apparently some had accused Paul of making promises like worldly-minded (Gr. kata sarka, according to flesh) heathen, irresolute, erratic, indecisive. He challenges them to produce evidence from his manner of life that he is unreliable or double-minded. He always kept his wordhe was never guilty of doing just what was convenient or expedient for himself. He never said yes from one side of his mouth and no from the other side. He always said what he meant and meant what he said! He fully intended to keep his word to visit them twice. It was not his indecision that kept him from fulfilling his plan, but Gods divine direction!<\/p>\n

As Stedman points out, it is significant that Paul did not say, Yes or No. It is not wrong to say No to some requests and circumstances. What is wrong is to say Yes and No, or to equivocate. It is wrong to say No and mean Yes or to say Yes and mean No! Christians are to be honest, firm and unequivocal toward their commitments, whether they are Yes or No. Jesus taught that his followers were to be so definite and unambiguous when they gave their word that the rest of the world would accept their Yes as nothing but Yes, and their Nay as nothing but No (Mat. 5:37<\/span> and see Jas. 5:12<\/span>).<\/p>\n

Christians are to be people who keep their word because that is the essence of Gods character. This is Pauls argument in 2Co. 1:18<\/span>. God keeps his word (Deu. 7:9<\/span>; Psa. 119:89-90<\/span>; Isa. 55:10-11<\/span>; 1Co. 1:9<\/span>; 1Co. 10:13<\/span>; 2Th. 3:3<\/span>; Heb. 6:13-20<\/span>, etc.). Paul is arguing that it is contrary to the regenerated nature of a Christian to deliberately equivocate because it is contrary to the nature of God. The record of Jesus life and words in the four Gospels verify that God keeps his word because God Incarnate (Jesus) always fulfilled his words. Not one word of Jesus (except the prophecies of his second advent) have failed to be fulfilled. The absoluteness of Jesus words and actions is what Paul is referring to in 2Co. 1:19<\/span>. Whatever Jesus promised (or promises) was always answered with an absolute Yes!<\/p>\n

The ultimate Yes of God was the resurrection of Jesus Christ from the dead. The resurrection of Christ was the supreme, unequalable, veracity of God manifested in the historical frame of reference. All of Gods promises (from Genesis to Revelation) find their verification or ratification in Christs historical, bodily, resurrection from the dead. This is what the apostle means in 2Co. 1:20<\/span>. We believe this is also what Paul meant when he wrote in Heb. 6:17<\/span>, So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he interposed (himself) with an oath. . . . In other words, Gods oath to verify the immutability of his promises, was himself (incarnate in Jesus Christ) upon the cross and raised from the dead!<\/p>\n

Because of the veracity of God demonstrated historically in the ultimate historical act of raising Jesus from the dead, men may have assurance and respond with Amen (so-be-it, yes, verily, I agree, that is correct) to every promise of God. There is no word in the Greek text for the English word utter, however, it is proper to supply that word in a translation because Paul is here talking about mans response to Gods faithfulness. Gods absolute faithfulness is properly responded to when man is faithful to keep his own word. Saying Amen to Gods veracity involves more than mere wordsit demands action. Paul is arguing that his own manner of life has demonstrated this.<\/p>\n

In summation of the defense of his veracity and integrity Paul appeals to the guarantee or the seal of Gods Spirit. Every Christian should be able to appeal to the seal of Gods Spirit as a guarantee of his godly character. That is because every Christian is being transformed into the image of Gods Son by the power of Gods word transforming his mind (see Rom. 8:5<\/span>; Rom. 8:29<\/span>; Rom. 12:1-2<\/span>; 2Co. 3:18<\/span>; Eph. 1:13-14<\/span>). To be sealed by Gods Spirit is simply to have Gods image imprinted upon our character or nature (see Special Study, Blessing of Being Sealed by The Holy Spirit).<\/p>\n

There is nothing mystical or extra-Biblical about the seal of the Spirit of God. In ancient times, a sovereigns seal marked documents and objects with the authority of the sovereign. In other words, such documents were authenticated as belonging to the king by the seal stamped upon them. The seal was usually an engraving made in the likeness or image of the king. In the same way, God acting upon the believers nature through the divine word of the Spirit, has engraved his image (see Special Study, Blessing of Being Sealed by The Holy Spirit). When a believer loves God and obeys God, then the Spirit of God (in the word of God) bears witness with the spirit of the believer that he is a child of God (see Rom. 8:12-17<\/span>). William Barclay says it this way, When Paul speaks of the Holy Spirit as an arrabon (guarantee) given us by God, he means that the kind of life we live by the help of the Holy Spirit is the first installment of the life of heaven and the guarantee that the fullness of that life will some day open upon us.<\/p>\n

In this context, then, Paul is inviting the Corinthians to compare his past manner of life toward them with the witness of the Holy Spirit in the word of God and test his veracity. He expects to be declared faithful because his life is sealed (marked, measured, characterized) by the Spirit of God.<\/p>\n

2Co. 1:23-24<\/span><\/strong> Statement:<\/strong> Paul does not return slander for slander. He makes an honest, open statement of reasons he believes will justify his rearrangement of plans to visit Corinth. First, he implies God will approve of his change of planhe calls God to witness against him should he be guilty of lying. It may be he is even implying that God gave him divine direction in refraining from visiting Corinth as he had planned. Second, whether it was Gods or Pauls decision, or both, it was to spare the Corinthians something unpleasant. Rebuke and discipline is always unpleasant (cf. Heb. 12:11<\/span>) for the moment. Sometimes, it may even be unprofitable! Paul always tried to find things in Christians to praise. He used criticism and rebuke as little as possible. The less a teacher or preacher uses rebuke, the more effective it is when absolutely necessary. He had already rebuked them severely in the letter we do have (I Corinthians) and probably in a letter or visit for which we have no extant record. So Paul decided against carrying out his earlier plan to visit Corinth on the way to Macedonia, because, as things stood between them another visit (which would undoubtedly call for more correction) could only have hurt him and them (see 2Co. 2:1-4<\/span>).<\/p>\n

Second, Paul explained his change of plans by stating he did not want to give any appearance of lording it over the Corinthians. He could have visited them as planned, asserted his authority, criticized publicly their Christian immaturity, and handed down apostolic reprimands and edicts. But he wanted to spare them that. That was the way false apostles acted (2Co. 11:12-13<\/span>; Gal. 2:4<\/span>; 2Pe. 2:10-22<\/span>; Rev. 2:2<\/span>). True apostles admonished tenderly, always willing to sacrifice self for the sake of the flock (1Co. 4:14-15<\/span>).<\/p>\n

Thus Paul explained his decision not to carry out his original plan to visit the Corinthians and defended his veracity. His reasons for not fulfilling the original intention are righteous and good because they were to the advantage of the Corinthians and not for Paul.
One of the major problems in the ministry of the gospel is this one of fulfilling promises. Preachers, elders, Sunday School teachers, and other servants of the Lord sometimes make promises to do something for someone or be somewhere at sometime when they do not intend to keep those promises at all. Promises to lend assistance, visit, attend a meeting, write a letter, or pray for someone should not be made flippantly or insincerely! No Christian, especially a minister of the gospel, should promise unless he intends to keep his word. Any promise broken should be able to be justified only by the same principles Paul justified histhat not fulfilling the promise would benefit the recipient more than fulfilling it. The Christian ministers yea must be yea and his nay must be nayhe must be a man faithful to his word.<\/p>\n

APPREHENSION:<\/strong><\/p>\n

1.<\/p>\n

Who wrote II Corinthians?<\/p>\n

2.<\/p>\n

When did he write it?<\/p>\n

3.<\/p>\n

What transpired in his relationship to the Corinthians between the two epistles from his pen?<\/p>\n

4.<\/p>\n

What does the word comfort mean in the Biblical sense?<\/p>\n

5.<\/p>\n

Did the Lord Jesus have to suffer affliction? Why?<\/p>\n

6.<\/p>\n

How much affliction did Paul suffer? Can you recite his afflictions?<\/p>\n

7.<\/p>\n

Does the Bible say affliction or suffering is part of the Christian calling? Where?<\/p>\n

8.<\/p>\n

How severe was Pauls affliction mentioned in II Corinthians ch. 1?<\/p>\n

9.<\/p>\n

If Pauls extremity in this chapter refers to the riot in Ephesus (Act. 19:1-41<\/span>), how did God deliver him?<\/p>\n

10.<\/p>\n

Why was Paul having to defend his veracity in this letter?<\/p>\n

11.<\/p>\n

How did Paul defend his veracity?<\/p>\n

APPLICATION:<\/strong><\/p>\n

1.<\/p>\n

How would the leadership of the church (preachers, elders, deacons and Sunday School teachers) benefit from taking this book to heart?<\/p>\n

2.<\/p>\n

How do you feel about the Biblical teaching that the aim of adversity and affliction is to strengthen?<\/p>\n

3.<\/p>\n

Are you able to surrender your feelings about affliction to the teaching of the Bible? Is it easy?<\/p>\n

4.<\/p>\n

Does it help you to know that Jesus and Paul and other Christians struggle in their faith and feelings over affliction?<\/p>\n

5.<\/p>\n

Have the afflictions you experienced made you better able to serve Christ and others? In what way?<\/p>\n

6.<\/p>\n

Should Christians get depressed? Does depression mean absence of faith?<\/p>\n

7.<\/p>\n

When are you aware of your greatest feelings of strength?<\/p>\n

8.<\/p>\n

Have you ever had people suspect your veracity and integrity? How did you deal with it?<\/p>\n

9.<\/p>\n

Should Christians always try to make sure their words are clearly understood? Do they?<\/p>\n

10.<\/p>\n

When a Christian promises something, is he obligated to keep his word? How good is your word?<\/p>\n

11.<\/p>\n

What should a Christian do if he has promised something he cannot possibly fulfill because of an emergency or circumstances beyond his control?<\/p>\n

12.<\/p>\n

Upon what do you base your belief that God will keep all his promises?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(12) For our rejoicing is this. . . .<\/strong>Better, our boast,<\/em> as in Rom. 3:17<\/span>; Rom. 15:17<\/span>; 1Co. 15:31<\/span>. 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<\/span>, 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<\/span> 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.<\/p>\n

The testimony of our conscience.<\/strong>The words present an obviously undesigned coincidence with St. Pauls language in Act. 23:1<\/span>; Act. 24:16<\/span>, and again with that of Rom. 9:1<\/span>. To have nothing on his conscience, to know nothing by (i.e., against<\/em>) himself (1Co. 4:4<\/span>), 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.<\/p>\n

In simplicity.<\/strong>The better MSS. give holiness instead of simplicity. The Greek word for the latter is very characteristic of this Epistle (2Co. 8:2<\/span>; 2Co. 9:11<\/span>; 2Co. 9:13<\/span>; 2Co. 11:3<\/span>), 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<\/span>. It was, however, the natural correlative of the term saints applied to all believers. St. Pauls conscience told him that he had not been false to the consecrated<\/em> character which that term involved.<\/p>\n

Godly sincerity.<\/strong>Better, sincerity which is of God.<\/em> 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 Gods gift: he could submit it to Gods judgment. The word for sincerity (literally, transparency of character,<\/em> or, perhaps, that which bore the test of the strongest light) had been used in 1Co. 5:8<\/span>.<\/p>\n

Not with fleshly wisdom, but by the grace of God.<\/strong>Better, in<\/em> or with<\/em> in both clauses. The words indicate the same line of thought as those of 1Co. 2:1-6<\/span>. Men made invidious comparisons between his plainness of speech and the eloquent wisdom of some other teachers. That kind of fleshly, i.e., worldly,<\/em> 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.<\/p>\n

We have had our conversation.<\/strong>Better, we conducted ourselves.<\/em> 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<\/em> and of his life before (Tale of Melibus<\/em>).<\/em> So in Wiclifs version of the Bible it is used, as in that of 1611, in Gal. 1:13<\/span>. In somewhat later writers, e.g.,<\/em> in Sidney and Strype, the sense becomes that of conduct with<\/em> 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<\/em> 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<\/span>.)<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

12<\/strong>. <\/strong> For<\/strong> Connects with the trust <\/strong> of 2Co 1:10<\/span>. The testimony <\/strong> of his conscience <\/strong> is the ground of his rejoicing<\/strong>. For simplicity <\/strong> the better reading is holiness. <\/p>\n

<\/em><\/p>\n

Godly sincerity<\/strong> Literally, sincerity of God. <\/p>\n

<\/em><\/p>\n

Fleshly wisdom<\/strong> The reverse of the holiness <\/em> and godly sincerity<\/strong>; 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 <\/strong> assured him that his life was the reverse of the picture drawn by his opponents. <\/p>\n

Conversation<\/strong> The Greek word signifies, in its classical use, business <\/em> in a worldly sense: in the New Testament it signifies moral conduct, <\/em> good or bad. <\/p>\n

More abundantly<\/strong> Because he had had more abundant time and occasions to manifest his holiness and sincerity to the Church whose founder-apostle Paul had been. <\/p>\n

To you-ward<\/strong> Toward you.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

He Declares That He Has Been Faithful To Them And To All ( 2Co 1:12-14<\/strong><\/span><\/strong> )<\/p>\n

<\/strong><\/p>\n

‘For our glorying is this, the testimony of our conscience, 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.’<\/p>\n

Having established the fact of God’s great saving activity, and in return for their faithful prayers (2Co 1:11<\/span>), he now wants them to be confident about the concern that he has for them. From a true conscience he ‘glories’ in how he has behaved towards the world, and especially ‘more abundantly’ towards them, in holiness and sincerity\/purity of motive, a sincerity\/purity of motive which he has put to the test before God and about which he has received clearance (‘of God’). And also in the grace of God rather than in fleshly wisdom. He is already indirectly rebutting the charge of fickleness found in 2Co 1:17<\/span>, of ulterior motives (see 2Co 2:17<\/span>; 2Co 4:2<\/span>) and of dishonesty (2Co 8:20<\/span>; 2Co 12:14<\/span>).<\/p>\n

He wants them to know that he has carefully examined his conscience, and that it is absolutely clear. He has no doubts that the grace of God is at work through him, so that he acts through God’s wisdom and not his own, and that what he is doing is being done in holiness and sincerity, as one totally set apart to God and one who is genuine through and through. (Let them recognise this and ask if the same is true of his opponents). Would that we all did the same.<\/p>\n

Note the contrast between ‘fleshly-wisdom’ and ‘divine-grace’ (grace of God). Paul is borne along, not by some doubtful ‘wisdom’ which is really of the flesh (a hit at his opponents, compare 1Co 1:17<\/span>; 1Co 2:4<\/span>; 1Co 2:13<\/span>), but by the unmerited favour and activity of the living God, which is ‘of God’.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Paul’s Testimony of God the Father Calling the World to Reconciliation in Jesus Christ Through His Ministry: Paul Offers His Pureness of Heart <\/strong> In 2 Corinthians1:12-20<\/span> we again get a glimpse of what a man looks like who is walking in a mature level of sanctification. We must note that this passage gives us a perspective of the role of Jesus Christ in this mature level of sanctification. We immediately see a man who has dedicated his life to Christian service. He has been saved and transformed by the blood of Jesus and serves the Lord with a pure heart (2Co 1:12-14<\/span>). He then gives us an example of his efforts to proclaim the Gospel without vacillating in its message (2Co 1:15-20<\/span>).<\/p>\n

Outline <\/em> Here is a proposed outline:<\/p>\n

1. Explanation 2Co 1:12-14<\/span><\/p>\n

2. Illustration 2Co 1:15-20<\/span><\/p>\n

2Co 1:12-14<\/strong><\/span> Explanation: The Son’s Ministry of Coming Again to Receive His Servants – <\/strong> In 2Co 1:12-14<\/span> Paul is attempting to explain how a true servant of the Lord is marked with the outward manifestation of favor with God because he serves with pure motives in anticipation of the Second Coming of the Lord Jesus. This passage of Scripture serves as the testimony of his conversion and justification through Jesus Christ.<\/p>\n

2Co 1:12<\/strong><\/span>  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.<\/p>\n

2Co 1:12<\/span><\/strong> Comments – <\/em><\/strong> Paul and his companions behaved themselves in holiness and moral purity in their daily activities of this world. This was achieved, nor by fleshly wisdom (Jas 3:14-16<\/span>), but by the grace of God Almighty. Finally, Paul and his companions were especially careful to conduct themselves godly around the saints.<\/p>\n

2Co 1:13<\/strong><\/span>  For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;<\/p>\n

2Co 1:13<\/span><\/strong> Comments – <\/em><\/strong> Paul only writes to them what they are ready to receive and understand (Note 1Co 3:1-3<\/span>). Paul has fed them with milk and not with meat. Paul hopes that they will continue to know until the end, just as they have already partly understood the Gospel and perceived Paul’s divine service (2Co 1:14<\/span>). This is a reason they are to rejoice in one another.<\/p>\n

1Co 3:1-3<\/span>, “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”<\/p>\n

2Co 1:14<\/strong><\/span>  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. <\/p>\n

2Co 1:15-20<\/strong><\/span><\/strong> Illustration: Example of Proclaiming Christ <\/strong> Having explained the testimony of God’s favor in his life as he anticipates the Second Coming of Christ (2Co 1:12-14<\/span>) Paul then gives the Corinthians in 2Co 1:15-20<\/span> an illustration of his right standing with God through Jesus Christ by explaining how with pure motives and godly sincerity he has proclaimed to them the Gospel without vacillating in its message (2Co 1:15-20<\/span>).<\/p>\n

2Co 1:15<\/strong><\/span>  And in this confidence I was minded to come unto you before, that ye might have a second benefit;<\/p>\n

2Co 1:15<\/span><\/strong> “that ye might have a second benefit” <\/strong> Comments – <\/em><\/strong> The phrase “a second benefit” is translated, “twice receive a blessing” ( NASB<\/em>). This meant that Paul was to pass by and visit them twice.<\/p>\n

NAB<\/em>, “With this confidence I formerly intended to come to you so that you might receive a double favor ,”<\/p>\n

2Co 1:15<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> In Rom 1:11<\/span> Paul tells them that he wants to visit them in order to impart a spiritual gift ( ). He mentions in the next verse that this gift means their mutual faith will bring comfort to both Paul and the Roman believers. This comfort can come in many forms. For some, it may be simply words of comfort and encouragement and love that strengthen their faith and wisdom. When believers get together, the anointing is often present. So, for others, their comfort may be an impartation of the anointing by the gifts of the Spirit. For still others, Paul may bring some love offerings and material gifts. God knows what each individual at Rome needed. Note that in 2Co 1:15<\/span>, Paul makes a similar statement when he tells them that his next visit will bring them an additional benefit, or grace ( ).<\/p>\n

Rom 1:11-12<\/span>, “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me.”<\/p>\n

2Co 1:16<\/strong><\/span>  And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.<\/p>\n

2Co 1:16<\/span><\/strong> Comments – <\/em><\/strong> Paul would visit them twice when he stopped by Corinth on his way to Macedonia and returned to Corinth on his return to Judea.<\/p>\n

In 1Co 16:5-7<\/span> Paul had promised to visit them twice; once to pass through unto Macedonia, and again to perhaps winter with them.<\/p>\n

1Co 16:5-7<\/span>, “Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.”<\/p>\n

2Co 1:17<\/strong><\/span>  When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?<\/p>\n

2Co 1:17<\/span><\/strong> “When I therefore was thus minded, did I use lightness”<\/strong> Comments – <\/em><\/strong> Paul saying, “Did I speak with lightness of speech”, i.e., “speech lacking in seriousness.” Paul is saying that he was serious about what he said to them.<\/p>\n

2Co 1:17<\/strong><\/span> “or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay”<\/strong> – Comments – <\/em><\/strong> Paul is saying that he was not walking in the flesh when he said he would visit (yea, yea) and did not visit (nay, nay). In other words, he was being led by the Spirit. In 2Co 1:23<\/span>, Paul says that he did not yet visit them as he had promise in order to “spare” them. The Living Bible reads that Paul would have had to deal severely with them.<\/p>\n

NLT<\/em>, “Now I call upon God as my witness that I am telling the truth. The reason I didn’t return to Corinth was to spare you from a severe rebuke.” (1Co 1:23<\/span>)<\/p>\n

2Co 1:18<\/strong><\/span>  But as God is true, our word toward you was not yea and nay. <\/p>\n

2Co 1:18<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> In 2Co 1:18<\/span> Paul defends his integrity by saying that during his entire ministry to and relationship with the Corinthians he has never been a person who vacillated with his words. He will then give an example of how his message of the Gospel has been consist and without contradiction (2Co 1:19-20<\/span>).<\/p>\n

2Co 1:19<\/strong><\/span>  For 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. <\/p>\n

2Co 1:19<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> In 2Co 1:19<\/span> Paul says his message of the Gospel that he preached to them during these years has been consist and without contradiction. Thus, Paul is not a person who vacillates in word.<\/p>\n

We have another reference in Act 18:5<\/span> to Silas and Timothy assisting Paul in founding the church at Corinth.<\/p>\n

Act 18:5<\/span>, “And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.”<\/p>\n

2Co 1:20<\/strong><\/span>  For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.<\/p>\n

2Co 1:20<\/span><\/strong> “For all the promises of God in him are yea, and in him Amen” – <\/strong> Comments – <\/em><\/strong> God’s promises are true. God will never back down from fulfilling any of them through Jesus. God is faithful to His Word. God fulfills all of His promises through Jesus Christ.<\/p>\n

2Co 1:20<\/strong><\/span> “unto the glory of God by us” – <\/strong> Comments – <\/em><\/strong> So it is through Jesus and because of Jesus that we say, “Amen,” and give to God the glory that He alone deserves.<\/p>\n

2Co 1:20<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> The reason that the Gospel message that Paul preached unto the Corinthians was consist is because God’s promises are consistent. There are many promises from God in the Scriptures, and it is through Christ that every single one of these promises are “yes.” Wherefore, through Jesus we say, “Amen,” or, “I believe and trust in God’s Word.”<\/p>\n

All of God’s children are in His will when they desire to receive any promise that is in God’s Word. It is not just some of God’s promises, nor are these promises just for some Christians, but all of these promises are for all believers.<\/p>\n

Illustration – <\/em><\/strong> In the fall of 1988, I had just moved back to Fort Worth, Texas in order to finish seminary. I found a small Assembly of God church in Hurst, near to the apartments that I was living in. I began to notice that many of the sermons by the pastor declared that sometimes God takes Christians through hard times in order to test their faith. He said that God does not always hear or deliver a person. This message troubled me, and as I began to meditate on this message, the Lord quickened to me this very verse. The Lord was assuring me that all of His promises work all of the time, when a believer looks to Him in faith.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Paul’s Vindication of His Conduct and Life. <\/strong><\/p>\n

The sincerity of his purpose:<\/p>\n

v. 12<\/strong>. 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.<\/strong><\/p>\n

v. 13<\/strong>. For we write none other things unto you than what ye read or acknowledge, and I trust ye shall acknowledge even to the end;<\/strong><\/p>\n

v. 14<\/strong>. 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.<\/p>\n

<\/strong> 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<\/span>), for where in all the world have I been more completely known than among you?”<\/p>\n

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.<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

2Co 1:12<\/span><\/em><\/strong>. <\/strong>In simplicity<\/em><\/strong><\/strong> Plain-heartedness; <\/em>not only meaning well on the whole, but declining an over-artful way of prosecuting a good end. What is meant by fleshly wisdom, <\/em>may be seen, ch. 2Co 2:5<\/span>. St. Paul’s working with his own hands for his maintenance among the Corinthians, (Act 18:3<\/span>. 1Co 9:15<\/span>.) which he did not every where, must be a convincing proof of what he observes in the late clause of this verse. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 1:12<\/span> . The apostle now begins the vindication of himself, at first in reference to the purity of his walk in general<\/em> (2Co 1:12<\/span> ), then in reference to his honesty in writing<\/em> (2Co 1:13-14<\/span> ), and afterwards specially in reference to the changing of his plans for the journey (2Co 1:15-24<\/span> ).<\/p>\n

] Ground assigned for the confidence uttered in 2Co 1:11<\/span> , 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<\/em> .<\/p>\n

is not equivalent to , materies gloriandi<\/em> (so most, but in no passage rightly, see on Rom 4:2<\/span> ), but we should interpret: For this our boasting<\/em> (which is contained in 2Co 1:11<\/span> ) is the testimony which our conscience furnishes that we<\/em> , etc. In other words: This our boasting is nothing else than the expression of the testimony of our conscience, that<\/em> , etc.; hence no (Isa 12:1-3<\/span> ) can take place. The contents of this testimony ( . . .) shows how very much the of Paul is a (1Co 1:31<\/span> ). Accordingly, is to be taken together<\/em> with (comp. 1Co 8:9<\/span> : ); . . . is the predicate<\/em> , which is introduced by , and . . . is the contents<\/em> of the testimony. By the plain simplicity of this explanation we obviously exclude the view that is preparative<\/em> , and that it is to be referred either to (Luther and most), or, more harshly, with Hofmann, to . . ., because in that case . . . is made an interpolated appositio.<\/p>\n

(see the critical remarks) . ] is not used superlatively, as Emmerling would still take it. Further, it neither denotes what is well-pleasing to God<\/em> (Schulz, Rosenmller, Flatt, Rckert, Reiche), nor what avails before God<\/em> (Calvin, Beza, Estius, Billroth, and others, following Theophylact), nor what is like God<\/em> (Pelagius), nor the God-like<\/em> (Osiander), which is God’s manner<\/em> (Hofmann), but the moral holiness and purity established by God<\/em> through the influence of the divine grace, as the following . ., proves. [128] So also Olshausen, de Wette, Kling, Neander, Winer, p. 221 [E. T. 261]. Comp. , Rom 1:17<\/span> , , Phi 4:7<\/span> , and the like. The rare word is found also in 2Ma 15:2 ; Heb 12:10<\/span> ; Schol. Arist. Thesm. 301. Regarding ., see on 1Co 5:8<\/span> . Stallbaum, ad Plat. Phaed.<\/em> p. 66 A.<\/p>\n

. . . ] is not to be placed in a parenthesis, for it is parallel to the previous . . . , and gives negative and positive information about it. The . is the merely human wisdom<\/em> , 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 . See on 1Co 1:26<\/span> .<\/p>\n

] is not to be explained of miracles<\/em> (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<\/em> .<\/p>\n

The thrice repeated use of denotes the spiritual element in which<\/em> his course of life moved (Eph 2:3<\/span> ; 2Pe 2:18<\/span> ).<\/p>\n

] i.e.<\/em> among profane humanity. This serves by contrast<\/em> to make the holiness of his walk and conversation more prominent<\/em> . Comp. Phi 2:15<\/span> .<\/p>\n

] denotes the direction of his association, in intercourse with you<\/em> . See Bernhardy, p. 265. More than with others, he had established such a relation with the Corinthians (hence .).<\/p>\n

[128] With this fall to the ground also the scruples of Rckert against the word , which he either wishes to take abusive<\/em> , like the Latin sanctitas, integrity<\/em> , or conjectures in its stead . Reiche’s difficulty regarding ., that Paul talks of his purity as teacher<\/em> , is also untenable. He certainly speaks of his entire conduct<\/em> , not merely<\/em> of his teaching.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

III.THE APOSTLES VINDICATION OF HIS CONDUCT IN GENERAL, AND OF HIS EPISTLES AND JOURNEYS IN PARTICULAR (2Co 1:12-24<\/span>)<\/p>\n

2Co 1:12-24<\/span><\/p>\n

12For our rejoicing [glorying] is this, the testimony of our10<\/span> conscience, that in simplicity [holiness]11<\/span> and godly12<\/span> 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<\/span> what ye read or acknowledge; and I trust ye shall acknowledge even14<\/span> to the end; 14as also ye have acknowledged us in part, that we are your rejoicing [glorying], even as ye also are<\/em> ours in the day of the Lord15<\/span> Jesus. 15And in this confidence I was minded to come unto you before16<\/span> [before unto you], that ye might have17<\/span> a second benefit; 16and to pass18<\/span> 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<\/span> 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<\/em> God is<\/em> true [faithful], our word toward you was [is]20<\/span> not yea and nay.7 19For the Son of God, Jesus Christ, who was preached among you by us, even<\/em> 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<\/em> yea, and in him21<\/span> 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<\/em> 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.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

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 Apostles vindication of himself evidently commences with this section, though it is in intimate connection with what he had just taken for granted, viz.,<\/em> 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 .<\/p>\n

2Co 1:12<\/span>. For Our rejoicing is this.<\/strong>The word , as it is used in 1Co 15:31<\/span>, and frequently in this Epistle, is not equivalent to : 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,<\/strong> to which it is emphatically directed by . The word (here rendered conscience<\/em>) is found also in 1Co 8:7<\/span>; 1Co 10:25<\/span> et al.<\/em> It is here closely connected with the objective sentence:that in holiness and godly sincerity, we have had our conversation in the world.<\/strong>[22]<\/span> occurs here and in Eph 2:3<\/span>; 1Ti 3:16<\/span>; Heb 12:18; 1Pe 1:17<\/span>; 2Pe 2:18<\/span>. In the Sept. of Pro 20:7<\/span>, it is used as a rendering for , and signifies the conduct, the way in which one acts. By 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 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 has too general a meaning in connection with , and might have been suggested by etc.,<\/em> Osiander gives the preference to signifying a freedom from all irrelevant and private views, i. e.,<\/em> a plain single mind. , godly sincerity,<\/em> 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. 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,<\/strong>more precisely explains what is meant by . The (1Co 1:20<\/span> . ; 1Co 2:5<\/span> . 1Co 2:6<\/span> ) forms in this passage a contrast on the one hand, to the holiness and godly sincerity,<\/em> and the , and on the other, to the grace of God.<\/em> This last phrase signifies Gods 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<\/em> and the sincerity<\/em> 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 (1Co 1:3<\/span>) 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 Apostles mind.The sphere of the conversation is the world, which, according to Meyer, is the profane portion of men, inasmuch as the Apostles 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 ( ). (more abundantly) has reference to a higher degree, and not to a higher quality. has the sense of: in intercourse with you, and it is therefore equivalent to, with you;<\/em> 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<\/span>), for where in all the world have I been more completely known than among you?<\/p>\n

2Co 1:13-14<\/span>. For we write none other things unto you<\/strong>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 , equivalent to or , is a blending together of two constructions: and (comp. Meyer) [Jelf. Gram. 773. Obs. 13].But we are writing;<\/strong>He here refers (as in 1Co 5:11<\/span>) 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.<\/strong>The words or acknowledge,<\/em> refer to what they had known, in other ways, of what he then meant. There is no need of an artificial distinction between in the sense of recognoscere,<\/em> and in the sense of agnoscere<\/em> (Calvin), a distinction which is, moreover, opposed to the uniform usage of in the New Testament.23<\/span>In the succeeding clause another object of discussion is introduced. It is to be derived not from the preceding , 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.<\/strong> This sentence grammatically depends upon [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,<\/strong> means, as in 1Co 1:8<\/span>, and Heb 3:6<\/span>, the absolute end of all things, and not merely the Apostles close of life. In part,<\/strong> in the intermediate clause, expresses a limitation, not in opposition to unto the end,<\/em> 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. occurs in 1Co 5:6<\/span>; 1Co 9:15<\/span> f. In the day of the Lord Jesus,<\/strong> 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<\/span> s; 2Co 1:8<\/span>; Php 2:16<\/span>; 1Th 2:19<\/span>).<\/p>\n

2Co 1:15-20<\/span>. 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.<\/strong>Most recent commentators refer the (confidence, trust) to what has been expressed in , &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 into immediate connection with [q. d<\/em>. 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 .The position of the words , by which is more properly contrasted with Macedonia, is attested by good authorities.This had been the Apostles original intention, but it had been given up as early as when he wrote his first Epistle. Comp. 1Co 16:5<\/span>. 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.<\/strong>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. (grace or favor) has not the same meaning with , (as some would have the original read, signifying joy,<\/em> or a new delight which his visit would give), nor does it signify an exhibition of human favor, but it is equivalent to (a spiritual gift) in Rom 1:11<\/span> (comp. Rom 15:29<\/span>). The meaning is not the same here as that of would have been. We need not suppose that his first residence in Corinth, or his first Epistle is referred to as the first grace,<\/em> for the context (2Co 1:16<\/span>) shows evidently what he had in view, and this seems inconsistent with the otherwise probable hypothesis that implies that the Apostle had been at Corinth since his first residence there. In 2Co 1:16<\/span> 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<\/span>., in 2Co 1:17<\/span>, has reference to the earlier plan which had been spoken of in 2Co 1:15<\/span> 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 , 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.<\/strong> (lightness) is found nowhere else in the New Testament, although the adjective occurs twice (2Co 4:17<\/span> and Mat 11:30<\/span>), but not with an ethical signification. , 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 ones self in a certain manner. , 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?<\/strong>is either coordinated with the first (in which case is equivalent to aut<\/em>), or subordinated to it ( having the force of an<\/em>), 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 to the purpose itself; but the cordination 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. 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 usually determines us, i. e.,<\/em> in a carnal manner. The real meaning would be essentially the same on either interpretation. The opposite of this is: . 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 (i. e.,<\/em> 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 persons design or aim, &c. If we follow the correct reading (the Vulgate and some other verss. have simply ), the second and might belong to the predicate: that the yea with me should be yea, and the nay should be nay (comp. Jam 5:12<\/span>); 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 , and , is merely to give additional force to the simple form in 2Co 1:18<\/span>, as in Mat 5:37<\/span>. The predicate is either, should be with us also, nay, nay; i. e.<\/em> 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 has the ordinary sense of, and:<\/em>that there should be with me the yea, yea, and the nay, nay.<\/strong>[Chrysostom forcibly gives the objection which is met by the Apostle in this passage (2Co 1:18-22<\/span>) 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<\/em> 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).<\/p>\n

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<\/span>.As God is faithful, our word towards you is not yea and nay.<\/strong>He here proceeds in the first place to meet the objection in a very solemn but lively manner (2Co 1:18<\/span>), introducing his assertion with a (which, however, has not the force of , as if he would give a still further denial to the question). , , &c., may here be taken either as saying that Gods fidelity was the reason he ventured to assert such a consistency for himself, i. e.<\/em> he asserted such things of himself because<\/em> God was faithfulGod is faithful in this ( ), 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.<\/em> de Wette, Osiander). The former seems harsh, and is not grammatically confirmed by a reference to Joh 9:17<\/span>, where has the force of: because, since. may be a form of solemn affirmation as well as in 2Co 9:10<\/span>, and it goes probably on the assumption that God was a witness. Comp. Rom 1:9<\/span>; Php 1:8; 1Th 2:5<\/span>. He thus brings forward the fidelity (reliableness) of God as a security for the reliableness of his own . But what does he mean by this ? Does it refer to his promise to visit them, or to his discourses generally, i. e.<\/em> to everything he had said to them in any way? or finally does it refer to his doctrines and public instructions ()?24<\/span> 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.<\/p>\n

For the Son of God, Jesus Christ, who was preached among you by us<\/strong> (2Co 1:19<\/span>).[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]. , according to the true reading, precedes , 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<\/span>, respecting . 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<\/span>). It should not, however, be supposed that the Christ thus preached signifies the same thing as the preaching of Christ, for then would serve only to introduce an explanation or further exposition of what had been said in 2Co 1:18<\/span>. Comp. 2Co 1:20<\/span>. [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;<\/strong> i. e.,<\/em> 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<\/span>; Rev 3:14<\/span>). 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, , signifies not mere existence, but a transition from one state, or character, or condition, to another (Websters 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<\/em> yea, and it remains<\/em> 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].<\/p>\n

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<\/strong> (in the Old Testament), in Him is the yea,<\/strong> (i. e.,<\/em> the affirmation of them, 2Co 1:20<\/span>); 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 Gods promises has been practically confirmed (comp. Rom 15:8<\/span>; Joh 1:17<\/span>; Act 3:21<\/span>). To this external confirmation in Christ, corresponds the Amen,<\/strong> 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 Gods promises are yea in Christs person and work, i. e.,<\/em> in His name, as it is proclaimed in the Gospel, and are Amen in the Church which confesses His name (Besser).The words [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 Christs 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 ), the public expression of confidence which all believers gave. The phrase to the glory of God by us<\/strong> is in apposition with that which precedes it, and signifies, that which glorifies God by our means, i. e.,<\/em> when we who proclaim the Gospel are the instruments of producing the confidence thus expressed (Meyer).The article is placed before and in 2Co 1:20<\/span>, because the yea has here acquired a definite position with respect to the . There is no necessity of supplying a subject for the affirmation in this yea<\/em> (as e. g<\/em>. in ), nor of understanding by it that which He (i. e.,<\/em> Christ) has affirmed (the preceding yea), but it is itself the subject. [Bengel: Christ preached, i. e.,<\/em> our preaching of Christ became yea<\/em> in Christ Himself]. [Obviously, then, the Apostle would argue, there could be no variableness in the subject () 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<\/em> 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<\/span>; Joh 8:58<\/span>). Even in the experience<\/em> 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 earths Amen responded to heavens yea in Christ]. In 2Co 1:20<\/span>, refers to the promises not of the New, but of the Old Testament, such as the Apostle speaks of in Gal 3:16<\/span> ff. and Rom 4:13<\/span>; 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.: (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.,<\/em> 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 Gods seal to mans Amen, i. e.,<\/em> 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 Apostles 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, 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 Lachmanns reading (preferred by Calvin and most of the ancient expositors), it is asserted, that, however various Gods 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 Apostles argument is most strengthened by the former reading].<\/p>\n

2Co 1:21-22<\/span>. [One thought still lingers in the Apostles 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<\/span>).Now he which stablisheth us with you in Christ, and hath anointed us, is God.<\/strong>In the first place he represents God as firmly establishing, so far as related to Christ (1Co 1:6<\/span>), 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 (), 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 ( ). And yet it must be conceded, that nothing in the nature<\/em> 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<\/span>; 1Jn 2:27<\/span> be explained of a miraculous endowment, it would be difficult to give such an interpretation to Eph 1:13<\/span> f. Dr. Hodge also calls attention to the fact, that when an official<\/em> 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 (), comp. Joh 2:20-25<\/span>, where the unction of believers () is spoken of; and Luk 4:18<\/span>; Act 4:27<\/span>; Act 10:38<\/span>; Heb 1:9<\/span>. 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 indicates that an additional subject is introduced, for it is here metabatic (or transitional), and not adversative. The phrase 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 will bear such an interpretation. (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 (Rckert).In the second and in the next succeeding the Apostle does not include his readers with himself, for in the previous part of the sentence he had expressly distinguished 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<\/span>); 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<\/span>); or some character indelibilis<\/em> 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 Lords anointed (Osiander; comp. Psa 105:15<\/span>); or, finally, the quality imparted in the three-fold office, i. e.,<\/em> the refreshing and cheering influence (Psa 40:15<\/span>), 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<\/span> can be correctly construed only as an independent sentence, of which 2Co 1:22<\/span> was designed to give an additional explanation. If we take 2Co 1:21<\/span> as the subject and 2Co 1:22<\/span> as the predicate, so that the idea should be: God who stablishes and hath anointed us hath also sealed us, the , 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<\/span> the phraseWho also hath sealed us<\/strong>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 () signifies in general the act by which a man designates something as his property. Here, as in Eph 1:13<\/span>; Eph 4:30<\/span>, 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<\/span>; 2Ti 2:10<\/span>). The phraseand hath given the earnest of the Spirit in our hearts<\/strong>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. is properly the earnest-money, e. g.,<\/em> 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<\/span> If we take the genitive ( ) 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<\/span>, we must regard the communication of the Spirit as the proper warrant for expecting a complete salvation, the actual inheritance (the ). 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<\/span>; Rom 8:10-11<\/span>; Rom 8:15-17<\/span>. 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.]<\/p>\n

2Co 1:23-24<\/span>. 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.<\/strong>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,<\/em> he now uses the singular I<\/em>, because he is about to speak of personal matters in which no one but himself was involved. The prominence of the is increased by its close connection with (comp. Osiander: [As God had placed a divine seal upon him and his word, according to 2Co 1:22<\/span>, so he now seals his own word with the name of God.]) has its peculiar sense of against,<\/em> Meyer makes it mean for<\/em> (comp. 2 Macc. 2:37), but here it means in respect to;<\/em> Neander: over my soul.<\/em> The former sense is more appropriate to the nature of a solemn affirmation or oath (comp. Jos 24:22<\/span>), 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 ( ) 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.<\/em> 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<\/span>; Rom 9:1<\/span> 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<\/span>) to prohibit every kind of swearing, but only those oaths which were useless and were an unhallowed profanation of Gods name, and hence were arbitrary and uncalled for. In this place Paul made use of an oath, as Christ did (Mat 26:64<\/span>), when the honor of God called for it. implies that he had been in Corinth before he wrote his First Epistle (comp. Meyer). [Our A. V. translates as if it were=; Tyndale, more correctly: not eny moare; Conybeare: I gave up my purpose; Alford: No more, i. e.,<\/em> 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<\/span>) 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 that I came not to Corinth any more, in order that I might spare you.<\/strong>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<\/span>). He was not, however, even then without anxiety on this point (2Co 12:20<\/span> f; 2Co 13:1<\/span> ff.)Not that we have dominion over your faith<\/strong> (2Co 1:24<\/span>).He here anticipates and meets any misconstruction which might be put upon what he had just said about sparing them (), and he obviates the appearance of domineering which some might find in it. is equivalent to saying: I say not that etc.<\/em> (a common brachylogy), i. e.,<\/em> the words are not intended to imply, etc.<\/em> is not here to be so connected with as to make necessary to be understood before [as if he had meant: over you with respect to your faith]; nor is to be considered as equivalent to : 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.<\/strong>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<\/em> to be believed, the objective truth on which all right faith is grounded, but they claimed no other authority over mens 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 in 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,<\/strong>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<\/span>), 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<\/em>., 31, 3].<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

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 preachers 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 peoples 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 Gods 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 coperation 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 mens 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 Lords 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.]<\/p>\n

[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.]<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

Starke, 2Co 1:12<\/span> : 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<\/span>). 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 Christs sake.<\/p>\n

2Co 1:13<\/span>. A Christians speech should never be ambiguous or distorted (Psa 25:21<\/span>; Joh 1:47<\/span>).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<\/span>), relapsing into entire worldliness (Heb 10:38<\/span> f.).<\/p>\n

2Co 1:14<\/span>. 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<\/span>)!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<\/span>)!<\/p>\n

2Co 1:16<\/span>. 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!<\/p>\n

2Co 1:19<\/span>. 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.<\/p>\n

2Co 1:20<\/span>. Jesus Christ is the seal and the realization of all Gods promises and predictions. In him we have the manifestation of God.<\/p>\n

2Co 1:21<\/span>. To be called the Lords anointed, and yet not have the Lords 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<\/span> 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<\/span>) which assures them of an inheritance of similar blessedness in the world to come.<\/p>\n

2Co 1:23<\/span>. 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<\/span>).<\/p>\n

2Co 1:24<\/span>. 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 peoples lords (1Pe 3:3<\/span>).Those who truly stand in the faith will also withstand the enemy (1Pe 5:8<\/span> f.). But let him that thinketh he standeth, take heed lest he fall (1Co 10:12<\/span>; Rom 11:20<\/span>).<\/p>\n

Berlenburg Bible, 2Co 1:12<\/span> :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<\/span>) he has none of the serpents 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.<\/p>\n

2Co 1:13<\/span> 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.<\/p>\n

2Co 1:17<\/span>. 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.<\/p>\n

2Co 1:19<\/span>. 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.<\/p>\n

2Co 1:20<\/span>. Gods 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.<\/p>\n

2Co 1:21<\/span>. Our eye should be fixed not so much upon the instruments God uses, as upon the work He accomplishes by them.<\/p>\n

2Co 1:22<\/span>. 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.<\/p>\n

2Co 1:24<\/span>. Whoever imposes burdens upon the necks and endeavors to have dominion over the faith and consciences of Gods people, thereby puts himself in the place of Christ and becomes an antichrist.<\/p>\n

Rieger, 2Co 1:12-16<\/span> :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.<\/p>\n

2Co 1:17<\/span> 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 mans 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.<\/p>\n

2Co 1:20<\/span>. 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.<\/p>\n

2Co 1:21<\/span> f. Christ the Son of God has arranged all things in such a way as to promote His Fathers 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.<\/p>\n

2Co 1:22<\/span>. A father sometimes averts his eyes from that which may cause too much shame on the part of a well-disposed child.<\/p>\n

2Co 1:24<\/span>. Matters of faith and of ecclesiastical order must not be subject to mens caprices, and changed according to the convenience of kings or subjects. (Mat 20:25-26<\/span>).<\/p>\n

Heubner, 2Co 1:12<\/span>.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<\/em>., 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.<\/p>\n

2Co 1:13<\/span>. The Christian is always consistent with himself.<\/p>\n

2Co 1:15<\/span>. The honorable, conscientious man can present himself even before his enemies with cheerfulness.<\/p>\n

2Co 1:17<\/span>. 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.<\/p>\n

2Co 1:19<\/span>. Christ himself is an example of a witness, absolutely faithful, upright and reliable (Rev 3:14<\/span>).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.<\/p>\n

2Co 1:20<\/span>. Christ has honored Gods veracity. Every one ,then brings another to Christ, contributes something to the glory of Gods veracity.<\/p>\n

2Co 1:21<\/span> 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.<\/p>\n

2Co 1:24<\/span>. The Apostles would not for a moment have dominion over mens 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 Christs own word, and the Spirit had to confirm it in their hearts.<\/p>\n

W. F. Besser, 2Co 1:12<\/span>. 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<\/span>).<\/p>\n

2Co 1:13<\/span>. 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.<\/p>\n

2Co 1:18<\/span>. How could we know Gods 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<\/span>), the faithful witness of a faithful God, and the spotless Bride of the spotless Lamb.<\/p>\n

2Co 1:19<\/span>. 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<\/span>): 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.<\/p>\n

2Co 1:24<\/span>. Faith cannot be extorted by force or by authority.<\/p>\n

[F. W. Robertson, 2Co 1:12<\/span> :The testimony of conscience. Paul is here speaking, not of the faultlessness of his personal character, but of his ministrynot 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 manuvering 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 mens 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.<\/p>\n

2Co 1:15-22<\/span>. 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 Christians 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 Gods seal to mark him for Gods 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<\/em> saved, he has<\/em> heaven, it is in him now. He has a part of his inheritance now, and he is soon to possess the whole].<\/p>\n

Footnotes:<\/strong><\/p>\n

[10]<\/span>2Co 1:12<\/span>.Instead of the 2d , Alford and Scrivener (in Wordsworth) say that Cod. Sinait., in the ed. by Tisch. of 1863 has by the first hand and by the second. In the edit. of 1865 by Tisch. no notice is taken of any variation here.]<\/p>\n

[11]<\/span>Rec. has instead of , 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<\/em> utpote quod esset multo plus quam<\/em> , aliena manu inlatum quam sublatum esse<\/em>. Paul uses it more commonly especially in 2 Cor.]. And yet 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<\/span> and 2Ma 15:2.<\/p>\n

[12]<\/span>[Many recent editors (Tisch., Bloomf., Alf., Stanl., Wordsw.) insert before the first 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].<\/p>\n

[13]<\/span>2Co 1:13<\/span>.The reading of the Rec. is satisfactorily attested. There are no sufficient critical authorities for the omission of either or or .<\/p>\n

[14]<\/span>According to the best authorities, before should be omitted.<\/p>\n

[15]<\/span>2Co 1:14<\/span>.The last 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.]<\/p>\n

[16]<\/span>2Co 1:15<\/span>.The best authorities put before ; Rec. puts it before . [Tisch. and Wordsw. read: . . ; Bloomf. retains the Rec. but inserts before ; Lachm., Meyer, Alf., Stanl. and Kling read: . ; Sinait. omits altogether, and reads: . .]<\/p>\n

[17]<\/span>[For , Alford has with B. C. and Sin., but Tisch. thinks that the latter was conformed to the tense of .]<\/p>\n

[18]<\/span>2Co 1:16<\/span>.Rec. has ; Lachmann, with good authorities, has . The former was possibly derived from 1Co 16:5<\/span>. [Tisch. thinks that was disliked by some transcribers because the seemed sufficiently implied in ; hence or (which is found also in many MSS.), seemed more appropriate. Comp. Rom 15:28<\/span>, where no one has taken the liberty of changing .]<\/p>\n

[19]<\/span>2Co 1:17<\/span>.Rec. has with many authorities, in some respects, of great weight. The original reading was probably (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 of the previous sentence was more likely to have induced a change than the subsequent .]<\/p>\n

[20]<\/span>2Co 1:18<\/span>.The weight of evidence is decidedly in favor of instead of in the Rec., which was probably an accommodation to the following verse. [Alford thinks it a correction to suit the supposed<\/em> reference to the past<\/em>. But Bloomf. thinks that is quite as likely to be a correction to suit what the critics thought a required<\/em> reference to the present<\/em>, not recollecting that the imperfect is often used to designate habitual action<\/em>, 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 instead of in 2Co 1:9<\/span>, where it is manifestly a critical alteration. The authorities, however, in favor of (A. B. C. D. F. Sin., &c.) are altogether satisfactory.]<\/p>\n

[21]<\/span>2Co 1:20<\/span>.Rec. has ; Lachm., after the oldest MSS. [A. B. C. F. G. Sin., Vulg., Goth., Copt. Damasc. &c], has . Meyer thinks that has accidentally been left out (a number of MSS. have ); and that the words were then conformed to those just preceding. [De Wette thinks that Lachmanns reading originated in Theodorets comment: ; but it is not certain from this what must have been the text on which Theodt. commented (see note to Mignes Theodt., p. 383). Alford concedes that the weight of external authority is with Lachm., but thinks that in that case must mean , which without notice it could hardly do.]<\/p>\n

[22]<\/span>[The word , signifies etymologically, a mans knowledge of or conversation with himself. Hugo de St. Victor says: Quando cor se noscit, appellatur conscientia; quando prer se alia noscit, appellatur scientia<\/em>. It refers, however, only to that part of our self-consciousness which is practical, moral and religious, viz<\/em>. to what ought or ought not to be done. Thus far it is only what Antoninus (Florentinus) called : , i. e<\/em>., 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<\/span>, 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 Pauls rejoicing. Origen includes all this when he calls . 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 mans conscience, inasmuch as the decisions we have passed upon our own conduct may be applied to anothers. Bp. Jer. Taylors Ductor Dub. B. I. Chap. 1; Schenkel, Art. Gewissen in Hertzogs Encyc; McCosh. Div. Gov. III. 1. 4; Chalmers, Mor. Phil. Chap. 5; Rothe, Theol. Eth. I. 147.] [Tyndale renders : singleness. on which Trench remarks (Synn. 2d Ser. p. 23) that it would be impossible to improve it. Its literal meaning is: simplex, einfaltig<\/em>, one-folded. Suicer: animus alienus a versutia, fraude, simulations, dolo malo, et studio nocendi aliis<\/em>. Bengel defines , sincerity, without the admixture of any foreign quality. Trench (Synn. 2d Ser. p. 172) and Ellicott (Php 1:20<\/span>) prefer Stallbaums derivation from and , 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.]<\/p>\n

[23]<\/span>[There is a peculiar play upon the Greek words – and – which is well brought out by Chrysostom: , , , , . 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. Mignes 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 is more than , inasmuch as the former combines the ideas of recognition and complete knowledge. Comp. 2Co 3:2<\/span>, and 1Co 13:12<\/span>; for not only the force of the words and , but also the use of the Aorist for the present.]<\/p>\n

[24]<\/span>[Wordsworth remarks that Paul does not say (2Co 1:15<\/span>), that it was his settled purpose<\/em>. , nor yet his or will<\/em>, to visit them. See Mat 1:19<\/span>, where signifies only; was minded<\/em>, and Phm 1:13<\/span> where signifies: it was my wish<\/em>, where the wish was finally controlled and overruled by the will. He does not say he wrote that he was resolved<\/em> to pass by them into Macedonia but only that he was wishing<\/em> (imperf.) to do so. In 2Co 5:17<\/span>, there is a contrast between and , 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 were clearly subject to his .]<\/p>\n

[25]<\/span>[The original word here used (and which is found in the New Testament only here, and in 2Co 5:5<\/span>, and Eph 1:14<\/span>) 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 (), from whom it passed into Italy (arrhabo, arrha), Gaul (Fr. arrhes), and even England (Earls, or more properly, Arles money). The Sept. use the same Greek word for in Gen 38:17-18<\/span>; Gen 38:20<\/span>, 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<\/em> (Gen 38:17<\/span> ff.), surety<\/em> (Pro 17:18<\/span>), and even hostages<\/em>, (2Ki 14:14<\/span>). The Greek derivative seems to have been restrained to signify only the deposit<\/em> or part payment<\/em> (Hesych, ) 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<\/em> of heavena sign and sealwhile the Spirit of truth is an earnest<\/em> of heaven, and heaven begun. Smiths and Kittos Dictt. Art. Earnest; Robinsons Heb. Lexicon].<\/p>\n

[26]<\/span>[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].<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

DISCOURSE: 1999
THE TESTIMONY OF A GOOD CONSCIENCE<\/strong><\/p>\n

2Co 1:12<\/span>. 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<\/em>.<\/p>\n

GREATLY as the Apostle merited the admiration of all, there was not any thing which he did that was not made an occasion of complaint against him. His enemies at Corinth were numerous and powerful: and so grievous had been their influence in producing divisions and contentions amongst his converts, that he was constrained to menace them with a speedy visit, in case his remonstrances with them should not be duly regarded [Note: 1Co 4:18-21<\/span>.]. Had he proceeded thither immediately, they would have represented him as a man, who could not endure the least contradiction, but tyrannized over his followers in a most despotic manner: but when a few months elapsed without their seeing him, they spoke of him as a weak man, who did not know his own mind, or dared not to execute his own purpose. But against these accusations he answered, that the delay of his journey had been not at all owing to any versatility of mind in him, but partly to outward impediments which he could not easily have removed, and partly to the unwillingness he had felt to exercise the severity which their misconduct called for [Note: ver. 8, 23.]. Under all their misrepresentations, however, he had felt much peace of mind: because he had the testimony of his own conscience, that, in his ministrations in general, and in his whole conduct towards them in particular, he had acted to God, without any corrupt bias whatsoever. This he asserts in our text; from whence we shall take occasion to shew,<\/p>\n

I.<\/p>\n

Of what kind our conversation in the world should be<\/p>\n

That our actions<\/em> should be consonant with all the strictest rules of morality, is a truth so obvious, that we need not at present insist upon it. It is not so much of actions, as of principles<\/em>, that we are now called to speak. The Christian should have respect to God in all that he does, and should approve himself to God,<\/p>\n

1.<\/p>\n

In his ends and designs<\/p>\n

[There should be no leaning to self in any thing that we do; no view to the advancement of our own interest, or reputation, or influence, but a single desire to do only what we verily believe to be the will of God, and what shall most conduce to his glory. This principle is to be carried into every thing, the most minute, as well as the most important: Whether we eat, or drink, or whatever we do, we should do all to the glory of God [Note: 1Co 10:31<\/span>.]. By this the Apostle had regulated his conduct towards the Corinthian Church. Whether he had exercised authority or forbearance, he had had this only in view; And we in like manner, whether we proceed in an uniform tenour, or diversify our conduct according to existing circumstances, should exclude every other consideration from our minds: we should choose only the things that will please [Note: Isa 56:4<\/span>.] and glorify our God.]<\/p>\n

2.<\/p>\n

In the means by which he prosecutes his ends<\/p>\n

[Here the utmost simplicity of mind should always prevail. We should not listen to the dictates of fleshly wisdom, but with godly sincerity proceed in a plain straight-forward way. Not that we are to discard human wisdom: for we are told to walk in wisdom towards them that are without. But, though we are to he wise concerning that which is good, we are to be simple concerning evil [Note: Rom 16:19<\/span>.], and are to combine the wisdom of the serpent with the harmlessness of the dove [Note: Mat 10:16<\/span>.]. In no respect are we ever to do evil that good may come. Here, however, many fail. On two different occasions do we find even Abraham himself grievously erring in this particular, and reproved for it by a heathen prince [Note: Gen 12:13<\/span>; Gen 12:18-19<\/span>; Gen 20:2<\/span>; Gen 20:5<\/span>; Gen 20:9-10<\/span>.]. And Isaac also was faulty in the very same thing, denying his wife, lest for her sake he should be put to death [Note: Gen 26:7-10<\/span><\/u>]. It was to the same weakness that we must ascribe the conduct of Peter, when, through fear of Judaizing teachers, he constrained the Gentiles to conform to the Jewish rites. He thought he should in that way remove a stumbling-block from the Jews: and so far he was right, in wishing to remove a stumbling-block out of their way; but he was wrong in the means he adopted for that end: he knew that the Gentiles were not bound by the Jewish law; and therefore he had no right to impose this yoke upon them: and he was justly blamed by Paul as not walking uprightly in this particular [Note: Gal 2:11-14<\/span>.]. Whatever be our end, we must do nothing to accomplish it which will not bear the light, and stand the test of the severest scrutiny. We must act simply under the influence of the grace of God, and never in a way of carnal policy. Our ends, and our means, must be alike regulated by the word of God, and alike conducive to the glory of his name.<\/p>\n

Such then is to be our conversation in the world; it must not only be moral, but religious, having respect in all things to Gods word as the rule, and his honour as the end; whilst all selfish ends and human policy must be utterly discarded.]
But as internal principles are difficult to be dis cerned, we proceed to shew,<\/p>\n

II.<\/p>\n

What evidence we should have, that it is such as God requires<\/p>\n

Men can judge only of acts, and can ascertain principles no farther than they are illustrated by the outward fruits produced by them. The inward motives and dispositions of the mind can be discerned only by ourselves, and by God, who searcheth the heart. Nor can they be discovered even by ourselves without great care and watchfulness. We are very apt to mistake our own motives and principles, just as the Disciples did, when they would have called fire from heaven to consume a Samaritan village: they knew not what spirit they were of. But we ought not to be so deceived respecting our conversation:
We ought to have the testimony of our conscience respecting it
[We should have a consciousness, that we do indeed desire to do the will of God, and that we would not willingly either go beyond it, or fall short of it, in any thing. We should be able to make the same appeal to our God and Saviour as Peter did, Lord, thou knowest all things; thou knowest, that I love thee, and that I am seeking nothing but the glory of thy name: thou knowest that, in order to find out thy will, I study thy blessed word, and seek instruction from thy good Spirit, and commit my ways to thy guidance: thou knowest that, though I often have doubts and misgivings whether I do really adopt the most perfect line of conduct, I do not intentionally deviate from any thing which I believe to be pleasing and acceptable to thee. I can appeal to thee, that I do continually exercise myself to keep a conscience void of offence both towards God and man.]
Such a testimony may be enjoyed by every one of us
[It is not the result of pride, as some would imagine; but the voice of Gods blessed Spirit bearing witness with our spirits. When Job was accused of harbouring some hidden iniquity, which had brought down such signal judgments upon him, he made his appeal to God in these energetic terms, Thou knowest that I am not wicked [Note: Job 10:7<\/span>.]. The Apostle Paul frequently appealed in like manner to the heart-searching God. In the very chapter before us he says, I call God for a record upon my soul, that, to spare you, I came not as yet unto Corinth [Note: ver. 23.]. But in the Epistle to the Romans we have a more remarkable instance. It was supposed by the Jews, that the Apostles love to the Gentiles necessarily argued a want of love towards his brethren of the Jewish nation: and he, in order to silence for ever such an accusation, says, I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness, and continual sorrow in my heart for my brethren [Note: Rom 9:1-2<\/span>.]. What forbids then that we should have the same testimony respecting our principles, and that we should be able to make the same appeal to Almighty God? If we have really walked as before him, we have the same witness of it in ourselves [Note: 1Jn 5:10<\/span>.], and may say with Job, He knoweth the way that I take: when he hath tried me, I shall come forth as gold. My foot hath held his steps: his way have I kept, and not declined [Note: Job 23:10-11<\/span>.].]<\/p>\n

Blessed is that man who has such an evidence within him! but no words can adequately describe,<\/p>\n

III.<\/p>\n

The comfort which such a testimony will produce<\/p>\n

It was a matter of no small comfort to the Apostle that he had this testimony. And to every one who possesses it, it is a solid ground of joy and triumph [Note: .]. It is of unspeakble comfort,<\/p>\n

1.<\/p>\n

Under the reproaches and calumnies of men<\/p>\n

[The servants of God will always be hated and calumniated by an ungodly world: and, generally speaking, the more zealous they are in the discharge of their duty, the more virulent will be the opposition made to them. We have seen already the construction which the Apostles enemies at Corinth put on the delay of his journey thither: and in other parts of this epistle we are told, that he was represented by them as walking after the flesh [Note: 2Co 10:2-3<\/span>.], and as craftily endeavouring to catch men with guile [Note: 2Co 12:16<\/span>.]. And it is highly probable that those who did not understand the principles on which he acted, would speak of him as the most changeable and inconsistent of men; sometimes observing days and ceremonies, and at other times violently opposing the observance of them. But he cared little for their censures, when he had the testimony of his own conscience that he was acting right. Thus it is that pious characters are judged at this day. People are glad to find fault with them. Every thing they do is made an occasion of reproach to them. Whether they more affect the austerity of John, or the ease and familiarity of Jesus, whether they pipe or mourn, they are equally condemned [Note: Mat 11:17-19<\/span>.]. As for the reasons of their conduct, or the truth of the reports that are circulated respecting them, no one will take the trouble to make the least inquiry. Sometimes it happens, as in the case of Joseph, that appearances are against them, and that they have no means of clearing their own character: O what a satisfaction is it to them under such circumstances, that God knoweth their hearts, and will vindicate them in the last day from the aspersions that are cast upon them! Doubtless that pure and conscientious man had much sweeter composure of mind in prison, even whilst the iron of the stocks entered into his soul, than had the adulterous queen, at whose instance these pains were inflicted on him. And every man who enjoys the testimony of his own conscience, is out of the reach of those shafts by which ungodly men endeavour to wound his reputation, and destroy his peace.]<\/p>\n

2.<\/p>\n

In the prospect of death and judgment<\/p>\n

[No man who knows his own sinfulness will presume to justify himself before God: but, in relation to particular accusations, or to the general desire of his soul to please God, every man, who is truly upright, may enjoy the richest consolation in the prospect of that day when the truth shall be brought to light, and every man who has served God in sincerity and truth shall have a sentence of approbation from the lips of his Judge. It was in the view of this day, that Paul made so light of the obloquy that was cast upon him [Note: 1Co 4:3-5<\/span>.]. And in the near approach of death, Hezekiah found in the records of his own conscience a most consolatory reflection. For his country, and for the cause of God in the land, he wept sore: but for his own departure he had no reason to mourn [Note: Isa 38:3<\/span>.]: he had approved himself faithful in the discharge of his duty; and he had no ground to dread the judgment that would be pronounced upon him. But would the same confidence become us? Yes, in proportion as the same grounds exist for it: for if our heart condemn us, God is greater than our heart, and knoweth all things: but, if our heart condemn us not, then have we confidence towards God, and may assure our hearts before him [Note: 1Jn 3:19-21<\/span>.].]<\/p>\n

Advice
1.<\/p>\n

Seek to have your conscience duly enlightened<\/p>\n

[If conscience itself be not enlightened by the word and Spirit of God, its testimony will be extremely fallacious: it may give a sentence of approbation where the severest condemnation is due [Note: Act 26:9<\/span>.]. If not itself regulated according to the Scriptures of truth, it will be a false guide and a deceitful comforter ]<\/p>\n

2.<\/p>\n

Consult it daily as in the presence of God<\/p>\n

[Inquire into its records of the past, and seek its direction for the future. Consult it in reference to even part of your duty, and especially in reference to the end for which you live, and the means you are using to attain it. If you will listen to its voice, it will tell you whether you are living to yourselves, or to your God; and whether you are exercising that care and watchfulness, that labour and self-denial, that zeal and love, which are necessary to bear out a testimony in your favour The more diligently you consult it in your hours of leisure and retirement, especially if you take care to implore earnestly from God the influences of his Spirit, the more salutary will be its warnings, and the more consoling its testimonies in your favour.]<\/p>\n

3.<\/p>\n

Endeavour to keep it pure<\/p>\n

[Excellent was that resolution of Job, My heart shall not reproach me as long as I live [Note: Job 27:6<\/span>.]. True it is, that whilst you are in this ensnaring world, exposed as you are to temptations without and to corruptions within, there will be frequent occasion to lament the defilements you contract. But go from day to day, and from hour to hour, to the fountain of Christs blood, which is able to cleanse you from all sin, and from an evil conscience. And let not any sin, however small it may in appearance be, continue unrepented of, or unmortified ]<\/p>\n

4.<\/p>\n

Aim at the highest attainments<\/p>\n

[It is not at a course of moral actions only that you must aim, but at a life entirely and unreservedly devoted to God. The single eye is that after which you must aspire; and the simplicity that is in Christ, is that which you must hold fast under all possible circumstances. Every action, every word, every thought, must, if possible, be under the influence of Divine grace, and be brought into captivity to the obedience of Christ. Strive for this with all your might; and then we will venture to say, that in you shall that word be fulfilled; Mark the perfect man, and behold the upright; for the end of that man is peace [Note: Psa 37:37<\/span>.].]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

(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. (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; (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.<\/p>\n<\/p>\n

I admire this appeal of the Apostle to the Church, concerning the purity of his life, and conversation, among the people. And this includes both his private deportment, and his public ministry. No fleshly wisdom, no self-preaching. Paul’s whole Gospel walk, together with those of his companions in the ministry, was, under the grace of God, in simplicity and godly sincerity. Reader! what is the whole Gospel of Christ, but a plain, simple, and easy to be understood, plan of salvation, and of God’s own providing for the Church of Christ? Sweet is it, therefore, in the Preachers of it, when, as Paul, they can appeal to their hearers, that in simplicity and godly sincerity, they have gone in, and out, among them. See that solemn Scripture, 2Co 4:1-4<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

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. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 12. For this is our rejoicing, &c<\/strong> ] 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.<\/p>\n<\/p>\n

And godly sincerity<\/strong> ] A fine word he here useth, ; 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.) <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

12 24<\/strong> .] 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).<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

12.<\/strong> ] <\/strong> , reason why they should help him with their united prayers.<\/p>\n

<\/strong> ] viewed in its ground and substance. But we must not say that it is for<\/em> : the Apostle regards the and the as coincident: it is not the testimony, &c., of which<\/em> he boasts, but in which<\/em> his boasting itself consists.<\/p>\n

<\/strong> .] seems to be a gloss from Eph 6:5<\/span> : in holiness and sincerity of God<\/strong> : i.e. either ‘ belonging to God<\/em> ,’ as . , Mat 6:33<\/span> , or ‘ which is the gift of God<\/em> ,’ as in ref. Rom., or better than either, as E. V., ‘ godly<\/em> ,’ i.e. maintained as in the service of and with respect to God. Calvin interprets it, ‘ coram Deo<\/em> .’ See on ch. 2Co 2:17<\/span> ; and on the senses of . and ., Stanley’s note.<\/p>\n

<\/strong> . <\/strong> <\/strong> .] which fleshly wisdom is any thing but holy and pure, having many windings and insincerities in order to captivate men.<\/p>\n

<\/strong> <\/strong> <\/strong> . <\/strong> <\/strong> ] but in the grace of God<\/strong> , i.e. in that which he had received (ref. Rom.) the grace of his apostleship. To this he often refers, see Rom 12:3<\/span> ; Rom 15:15<\/span> ; Eph 3:2<\/span> , al.<\/p>\n

<\/strong> ] “Non quod apud alios minus sincere con-versatus fuisset; sed quia majora sincer su conversationis documenta apud Corinthios ostenderat: ut quibus gratis ac sine stipendio prdicasset 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.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 1:12-14<\/span> . 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.<\/em> 1Th 2:3<\/span> . . . .: for our glorying is this<\/em> . Note , not , as at 2Co 1:14<\/span> , which is rather the thing boasted of than the act of boasting. and its cognates are peculiarly frequent in this Epistle (see Introd.<\/em> , p. 27). : viz., the testimony of our conscience<\/em> . is the thing testified to by conscience, as contrasted with , the act of testimony. , “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<\/span> ; Act 24:16<\/span> ). f1 : that in holiness and sincerity of God<\/em> ( cf.<\/em> chap. 2Co 4:2<\/span> ). The received reading, , probably arose from the fact that while occurs four times in this Epistle, and is a specially Pauline word, is rare, only occurring in the Greek Bible twice elsewhere ( 2Ma 15:2 , Heb 12:10<\/span> ). The etymology of (see reff.) is uncertain; but the meaning is not doubtful. The force of the genitive is somewhat the same as in the phrase (Rom 3:21<\/span> ); the holiness<\/em> and sincerity<\/em> 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. . . .: not in fleshly wisdom, but in God’s grace, sc.<\/em> , which had been vouchsafed to him for the due discharge of his apostolic office (Rom 1:5<\/span> ; Rom 12:3<\/span> ; Rom 15:15 , 1Co 3:10<\/span> , Eph 3:2<\/span> ). 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<\/span> , chap. 2Co 10:4<\/span> ). The word is found five times in his letters, and only twice elsewhere in N.T. It signifies that which belongs to the nature of the of man, as contrasted with , “made of flesh,” which is the stronger word ( cf.<\/em> 2Co 3:3<\/span> below). : did we behave ourselves in the world, sc.<\/em> , the heathen world ( cf.<\/em> 1Co 5:10<\/span> , Phi 2:15<\/span> ). : and more abundantly to you-ward, sc.<\/em> , perhaps because his opportunities at Corinth had been greater than elsewhere of displaying the holiness and sincerity of the Christian life.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: 2Co 1:12-14<\/p>\n

12For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you. 13For we write nothing else to you than what you read and understand, and I hope you will understand until the end; 14just as you also partially did understand us, that we are your reason to be proud as you also are ours, in the day of our Lord Jesus.<\/p>\n

2Co 1:12 “our proud confidence” These Greek terms kauchaomai, kauchma, and kauchsis are used about thirty-five times by Paul and only twice in the rest of the NT (both in James). Its predominate use is in I and 2 Corinthians.<\/p>\n

There are two main truths connected to boasting:<\/p>\n

1. no flesh shall glory\/boast before God (cf. 1Co 1:29; Eph 2:9)<\/p>\n

2. believers should glory in the Lord (cf. 1Co 1:31; 2Co 10:17, which is an allusion to Jer 9:23-24)<\/p>\n

Therefore, there is appropriate and inappropriate boasting\/glorying (i.e., pride).<\/p>\n

1. appropriate<\/p>\n

a. in the hope of glory (cf. Rom 4:2)<\/p>\n

b. in God through the Lord Jesus (cf. Rom 5:11)<\/p>\n

c. in the cross of the Lord Jesus Christ (i.e., Paul’s main theme, cf. 1Co 1:17-18; Gal 6:14)<\/p>\n

d. Paul boasts in<\/p>\n

(1) his ministry without compensation (cf. 1Co 9:15-16; 2Co 10:12)<\/p>\n

(2) his authority from Christ (cf. 2Co 10:8; 2Co 10:12)<\/p>\n

(3) his not boasting in other men’s labor (as some at Corinth were, cf. 2Co 10:15)<\/p>\n

(4) his racial heritage (as others were doing at Corinth, cf. 2Co 11:17; 2Co 12:1; 2Co 12:5-6)<\/p>\n

(5) his churches<\/p>\n

(a) Corinth (cf. 2Co 7:4; 2Co 7:14; 2Co 8:24; 2Co 9:2; 2Co 11:10)<\/p>\n

(b) Thessalonika (cf. 2Th 1:4)<\/p>\n

(6) his confidence in God’s comfort and deliverance (cf. 2Co 1:12)<\/p>\n

2. inappropriate<\/p>\n

a. in relation to Jewish heritage (cf. Rom 2:17; Rom 2:23; Rom 3:27; Gal 6:13)<\/p>\n

b. some in the Corinthian church were boasting<\/p>\n

(1) in men (cf. 1Co 3:21)<\/p>\n

(2) in wisdom (cf. 1Co 4:7)<\/p>\n

(3) in freedom (cf. 1Co 5:6)<\/p>\n

c. false teachers tried to boast in the church at Corinth (cf. 2Co 11:12)<\/p>\n

“the testimony of our conscience” Paul uses the term “conscience” often in the Corinthian letters (cf. 1Co 4:4; 1Co 8:7; 1Co 8:10; 1Co 8:12; 1Co 10:25; 1Co 10:27-29; 2Co 1:12; 2Co 4:2; 2Co 5:11). It refers to that moral inner sense of what is appropriate or inappropriate (cf. Act 23:1; Rom 2:15). The conscience can be affected by our past lives, our poor choices, or by the Spirit of God. It is not a flawless guide (cf. 1Co 4:4; 1Co 8:7; 1Ti 4:2), but it does determine the boundaries of individual faith (cf. 1Ti 1:5; 1Ti 1:19). Therefore, to violate our conscience, even if it is in error or weak, is a major faith problem.<\/p>\n

The believer’s conscience needs to be more and more formed by the Word of God and the Spirit of God (cf. 1Ti 3:9). God will judge believers by the light they have, but all believers need to be increasingly open to the Bible and the Spirit for more light and in order to continue to grow in the knowledge of the Lord Jesus Christ. In this context, the end-time judgment is in view (cf. 2Co 1:13-14). God will judge humans in light of their understanding, their conscience (cf. Rom 2:15-16; Rom 9:1; Rom 13:5).<\/p>\n

Paul’s motives and actions were severely criticized by a minority of false teachers at Corinth (cf. chapters 10-13). It seems that there were two groups: (1) a local group of opponents and (2) an itinerant Palestinian Jewish group of false teachers.<\/p>\n

“holiness” Some Greek manuscripts have “holiness” (i.e P46, *, A, B, C, K, P, and Coptic NASB, NIV, and NJB translations). Others have “simplicity” (i.e., i2, D, F, G, and the Vulgate, Peshitta, NKJV, NRSV, and TEV translations). Bruce Metzger in A Textual Commentary on the Greek New Testament, comments that the translation committee for the UBS3 preferred “simplicity” (haplotti), but gave it a “D” rating, meaning a very high degree of doubt (p. 575). However, the UBS4 edition gives it a “B” rating, meaning almost certain (p. 612). This increased certainty comes from the fact that Paul uses the term “simplicity” in 2Co 11:3 (and the same term translated “liberality” in 2Co 8:2; 2Co 9:11; 2Co 9:13), but never in any of his writings does he use hagiotti.<\/p>\n

“sincerity” This term had two connotations, “generous” or “sincere.” It was a metaphor related to vision. In the OT the eye was used as a metaphor for motive in two ways (1) evil eye (stingy, BDB 949, cf. Deu 15:9-10) and (2) good eye (generous, BDB 373 III, cf. Pro 22:9). Jesus followed this usage (cf. Mat 6:22-23; Mat 20:15). Paul used this term in two senses.<\/p>\n

1. “simplicity, sincerity, purity” (i.e., no hidden agendas or false pretenses, cf. 2Co 1:12; 2Co 11:3; Eph 6:5; Col 3:22)<\/p>\n

2. “liberality” (cf. Rom 12:8; 2Co 8:2; 2Co 9:11; 2Co 9:13)<\/p>\n

“not in fleshly wisdom” Paul discusses worldly wisdom extensively in 1 Corinthians (cf. 1Co 1:18-31; 1Co 2:1-16; and 1Co 3:18-23 and sarcastically in 2Co 4:10; 2Co 6:5 and possibly 2Co 10:15). Paul uses similar phrases referring to human wisdom in 1Co 1:17; 1Co 2:4; 1Co 2:13-14. In this paragraph he makes a play on worldly wisdom versus grace living in the world. Paul’s evidence of his leadership is not in logic or rhetoric only, but godly living and a clear conscience before God. Paul claims to have written to them in plain, obvious, east-to-understand terms. If they are so wise, they should have quickly and effortlessly understood his words, motives, and lifestyle implications, but they did not.<\/p>\n

Paul uses this term “flesh” in several ways. See Special Topic at 1Co 1:26.<\/p>\n

2Co 1:13-14 These verses are in a parallel structure and seem to refer to Paul’s previous letters to Corinth (which one is uncertain). He wrote to be understood. However, their attitudes and lifestyles show they only partially understood.<\/p>\n

Does the term telous in this context mean “complete” (TEV, NJB, NIV) or “end” (NASB, NKJV, NRSV)? Both make sense. If “complete” (i.e., completely in contrast to partially) it would link up with the first part of 2Co 1:14. If “end” it would parallel “the day of our Lord Jesus” at the last of 2Co 1:14.<\/p>\n

“we are your reason to be proud as you also are ours” The church at Corinth is confirmation of Paul’s apostolic effectiveness. Paul desires that their words, motives, and actions will be a source of pride and appropriate boasting when the Lord returns to judge (i.e., “the day of our Lord Jesus,” cf. 1Co 1:8; 1Co 5:5; Php 1:6; Php 1:10; Php 2:16; 1Th 5:2; 2Th 2:2).<\/p>\n

2Co 1:14 “in the day of our Lord Jesus” The phrase “in the day” is an OT idiom. See the note from my commentary on Amo 2:16.<\/p>\n

SPECIAL TOPIC: THAT DAY <\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

rejoicing = boasting Greek. kauchesis, the act of boasting, See Rom 3:22. <\/p>\n

testimony. Greek. marturion. First occurance, Mat 8:4, conscience. See Act 23:1. <\/p>\n

simplicity = guilelessness. Greek. haplotos, Elsewhere 2Co 8:2; 2Co 9:11, 2Co 9:13, 2Co 11:3; Rom 12:8. Eph 6:5. Col 3:22. The texts read hagiotes, holiness; not the Syriac. <\/p>\n

godly sincerity = sincerity of God. <\/p>\n

sincerity, Greek. eilikrineia. See 1Co 5:8. <\/p>\n

with = in. Greek. en. App-104, <\/p>\n

fleshly. Greek. sarkikos. See Rom 7:14 and 1Pe 2:11. <\/p>\n

by = in, as above. <\/p>\n

have had our eonvereation = behaved, or lived. Greek anastrepho, Compare Eph 2:3. 1Ti 3:15 Heb 10:33; Heb 13:18. 1Pe 1:17. 2Pe 2:18. <\/p>\n

world. Greek kosmos. App-129.1. <\/p>\n

more abundantly. Greek. perissoterds. Out of thirteen occurances, seven are in this Epistle. See 2Co 2:4; 2Co 7:13, 2Co 7:15; 2Co 11:23, 2Co 11:24; 2Co 12:15, <\/p>\n

to you-ward = towards (Greek. pros. App-104.) you.<\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

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).<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 1:12. , 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.-, glorying [rejoicing]) even in adversity and against our adversaries.- , of our conscience) whatever others may think of us.-, in simplicity) aiming at the one mark in the most direct way.-[5]) in sincerity, without the admixture of any foreign quality.- , not in) The antithetic terms are, fleshly wisdom, and the grace of God, who wisely directs His own people, 2Co 1:17-18.- ) in the world which is wholly deceitful [as opposed to godly sincerity and simplicity.]-, more abundantly) 2Co 2:4.<\/p>\n

[5] The 2d Ed. prefers the reading , 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.<\/p>\n

ABCD () have the before . Rec. Text, with G and Origen., omit . is the reading of ABC Memph. Origen. But of D () Gfg Vulg.-ED.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 1:12<\/p>\n

2Co 1:12 <\/p>\n

For our glorying is this,-[Paul had been exposed to death. He had been in a situation where he had no hope of life. Then the ground of his glorying and of his confidence was that he had lived a holy life. He had not been actuated by fleshly wisdom, but had been animated and guided by the will of God. His aim had been simple, and his purpose holy. He had the testimony of his conscience that his motives had been right, and he had, therefore, no concern about the result. A holy life through Jesus Christ will enable one always to look calmly into the future.]<\/p>\n

the testimony of our conscience,-Though he might be slandered, yet he had the approval of his conscience which had been enlightened by the word of God, and its decisions were correct. Whatever charges might be brought against him, he knew what had been the aims and purposes of his life; and the consciousness of upright aims, and such a course as the word of God prompted, sustained him. An approving conscience is of inestimable value when we are falsely accused, and when we are in immediate expectation of death.<\/p>\n

that in holiness and sincerity of God,-[The holiness and sincerity of which God is the author and gives. Paul uses such expressions as the peace of God (Php 4:7; Col 3:15) and joy of the Holy Spirit, meaning the peace or joy of which God or the Holy Spirit is the author, and is bestowed through the provisions made in the gospel. There is a specific difference between spiritual graces and moral virtues, although they are called by the same names. Love, joy, peace, long- suffering, kindness, goodness, faithfulness, meekness, and self-control, when fruits of the Spirit, differ from moral virtues designated by the same terms, as many external things, though similar in appearance, often differ in their inward nature. A devout Christian and a moral man may be very much alike in the eyes of men, though the one is of God and the other of the flesh. Paul here means that the virtues which distinguished his deportment in Corinth were not merely forms of his own excellence, but the fruit of the Spirit, manifested in a life sincerely devoted to God.]<\/p>\n

not in fleshly wisdom-[Not by the principles of cunning and expediency which often characterize men of the world. As used here, the flesh means the perverted human nature, as it is now distinguished from the spiritual. But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. (Rom 8:9). As human nature has been corrupted by and perverted by sin, natural and fleshly necessarily involves more or less of the idea of corruption. The natural man, carnal mind, fleshly wisdom, all imply that idea more or less. The fleshly wisdom, therefore, is that kind of wisdom which the man of the world exhibits, wisdom guided by principles of self-interest.]<\/p>\n

but in the grace of God,-This is in contrast with fleshly wisdom. Paul lived his whole life in the sphere of Gods grace, which led him to straightforwardness and sincere faithfulness to his promises (verses 17-20), even as God is faithful to his promises.<\/p>\n

we behaved ourselves in the world,-Even among the unbelievers, both Jews and Gentiles, he always acted as seeing him who is invisible.<\/p>\n

and more abundantly to you-ward.-[Since his conduct in his relations to the Corinthians had been of the kind described, he makes a special claim on them for their prayers. It would have been hypocrisy to ask their prayers for him had he been conscious of pursuing a crooked policy. But conscious as he was that he had but one object in view throughout his whole apostolic work, though maligned by self-seeking enemies, he could freely ask them to unite with him in prayer for his deliverance from the perils by which he was then surrounded, and the anxieties which were well-nigh weighing him down.] <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Sincere like His Master <\/p>\n

2Co 1:12-22<\/p>\n

The Apostle laid great emphasis on the witness of his conscience. See Act 23:1; Act 24:16. As we pass out of this life, and stand in the revealing dawn of eternity, it will be a blessed thing if we are able to say this much of ourselves. <\/p>\n

Paul had thought of visiting Corinth on his way to Macedonia, and again on his return journey; but this purpose had been defeated. He was eager, however, that his friends should understand that the change was not due to vacillation on his part, for this would be unworthy of one who stood for the great certainties of the gospel.<\/p>\n

Christ is Gods attestation to His promises. All these have received their seal in the words, sufferings and resurrection of our Lord. In Jesus God says Yea to the yearnings and prayers of human hearts, and Amen (verily) to all the ten thousand promises of Scripture. He who rests on Christ stands in the focal point of certainty and assurance. Not one good thing shall fail him of all that has been promised.<\/p>\n

2Co 1:21 is full of comfort. God alone can give us a settled and established position. He anoints us for service; seals us with His Spirit for safety, likeness, and authentication; and in this way gives us the earnest and foretaste of heaven, as the grapes of Eschol were the pledge and foretaste of Canaan.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

grace <\/p>\n

Grace (imparted). vs. 2Co 4:15; Rom 6:1; 2Pe 3:18. <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

our rejoicing: Job 13:15, Job 23:10-12, Job 27:5, Job 27:6, Job 31:1-40, Psa 7:3-5, Psa 44:17-21, Isa 38:3, Act 24:16, Rom 9:1, 1Co 4:4, Gal 6:4, 1Ti 1:5, 1Ti 1:19, 1Ti 1:20, Heb 13:18, 1Pe 3:16, 1Pe 3:21, 1Jo 3:19-22 <\/p>\n

simplicity: 2Co 11:3, Rom 16:18, Rom 16:19 <\/p>\n

godly: 2Co 2:17, 2Co 8:8, Jos 24:14, 1Co 5:8, Eph 6:14, Phi 1:10, Tit 2:7 <\/p>\n

not: 2Co 1:17, 2Co 4:2, 2Co 10:2-4, 2Co 12:15-19, 1Co 2:4, 1Co 2:5, 1Co 2:13, 1Co 15:10, Jam 3:13-18, Jam 4:6 <\/p>\n

we have: That is, “We have conducted ourselves;” for [Strong’s G390] in Greek, and conversatio in Latin, are used to denote the whole of a man’s conduct, the tenor and practice of his life. <\/p>\n

Reciprocal: Gen 20:5 – in the integrity Gen 48:15 – did walk Num 16:15 – I have not Deu 22:9 – shalt not sow Deu 26:13 – I have not 1Sa 12:5 – ye have 1Sa 20:1 – What have 1Sa 22:15 – Did I then 1Sa 25:31 – grief 2Sa 22:22 – I have kept 2Ki 20:3 – in truth 1Ch 29:17 – in the uprightness 2Ch 15:15 – rejoiced Neh 13:22 – Remember Job 6:13 – Is not my Job 10:7 – Thou knowest Job 11:15 – lift up Job 13:18 – I know Job 23:11 – My foot Psa 7:8 – according Psa 17:3 – shalt Psa 26:1 – for Psa 32:2 – whose Psa 51:6 – Behold Psa 116:6 – preserveth Psa 119:1 – undefiled Psa 119:80 – sound Psa 119:121 – I have Pro 14:14 – a good Pro 15:13 – merry Pro 15:15 – but Pro 18:14 – spirit Pro 20:7 – just Isa 26:7 – way Isa 32:17 – quietness Jer 17:16 – that Dan 6:22 – forasmuch Mat 10:16 – harmless Luk 1:6 – walking Luk 11:34 – single Joh 3:21 – that his Joh 4:24 – must Joh 21:17 – thou knowest that Act 2:46 – singleness Act 14:26 – recommended Act 20:18 – after Act 23:1 – I have Act 25:8 – Neither Rom 2:15 – their conscience Rom 8:16 – with our Rom 12:8 – with simplicity Rom 14:22 – Happy 1Co 2:6 – not 1Co 15:31 – your 2Co 5:11 – but 2Co 6:3 – General 2Co 7:2 – we have wronged 2Co 7:9 – after a godly manner 2Co 8:2 – liberality 2Co 12:16 – being Eph 6:5 – in 1Th 2:10 – how 1Ti 1:4 – godly 2Ti 1:3 – with 2Ti 3:12 – live Tit 2:12 – godly Jam 3:15 – but 1Pe 2:12 – your conversation 1Pe 2:19 – thankworthy 2Pe 3:11 – in all 1Jo 3:21 – General 1Jo 5:19 – we know<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

THE TESTIMONY OF OUR CONSCIENCE<\/p>\n

For our rejoicing is this, the testimony of our conscience.<\/p>\n

2Co 1:12<\/p>\n

Conscience is a power, perhaps it will not be too much to say the greatest power in the world; a power which resides in every man.<\/p>\n

A man is responsible for his conscience, whether to weaken or destroy, or to increase it and secure it in healthiness and strength. There may be a morbid conscience, and there may be a mistaken conscience; but<\/p>\n

I. If a man will only faithfully obey two or three small rules all will be right.<\/p>\n

(a) Pray to God that your conscience may be a right one in everything, and expect it in answer to your prayers.<\/p>\n

(b) Square it with the Bible. Bring it constantly to that test, and that measure of all truth.<\/p>\n

(c) Honour your conscience; never trifle with it in the smallest thing. Accept it as the echo of Gods voice, and listen for the echos return.<\/p>\n

(d) Disobey instantly, whatever is against your conscience, however pleasant it may be, whatever worldly advantage it may be, however others may do the same, whatever the world may judge of it, give it up at once. It is enough, my conscience is against it!<\/p>\n

(e) Do not be afraid to take the comfort of your conscience when it tells you that you are right. What it tells you, for instance, that you have made a little progress in the religious life. Accept the encouragement it gives; accept an approving conscience; but take care to give God the glory.<\/p>\n

II. There are two lines which conscience should take.<\/p>\n

(a) In worldly things, in all my dealings with my fellow-creatures; in money matters; in my various relations of life; in society; in my way of spending my time; my expenses, my amusements, my family, my servants, my employers, my private habits, what must conscience say? Has it all been with a single eye? Will it bear the light? Not after the worlds way of accepting a thing; but as the grace of God acts. Has it worked in me? Has it been in simplicity and godly sincerity?<\/p>\n

(b) And in more decidedly religious points, what does conscience say? Have I been true to my Church, to my conscience, to my God? Could my Churchs walls bear witness, could my Baptismal font bear witness, could the Holy Table bear witness to the frequency, to the earnestness, to the reality of my worship? Have I loved Gods house? Am I the better for it? Could my own room testify to the truth and fervour of my private devotions? Have I done what I might in Church work for the bodies and souls of those around me, for my own friends, for my own family, for my Lord and Master? Is any one the better because I am a Christian?<\/p>\n

Rev. James Vaughan.<\/p>\n

Illustration<\/p>\n

Have you ever noticed the great clock of St. Pauls Cathedral? At midday, in the roar of business, how few hear it but those who are close to it! But when the work of the day is over, and silence reigns in London, then it may be heard for miles around. That is just like the conscience of an impenitent man. While in health and strength he will not hear it; but the day will come when he must retire from the world and look death in the face; and then the clock of consciencethe solemn clockwill sound in his ears, and, if he has not repented, will bring wretchedness and misery to his soul.<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

2Co 1:12. Among the reasons that would cause Paul to rejoice would be that of a good conscience. Simplicity and sincerity mean virtually the same thing, except Paul modifies the latter with the word godly. A man might be conscientious or honest, and yet not be satisfactory to God. (See Act 23:1 Act 26:9; Rom 10:1-2.) Hence the apostle wished that his motives would all be directed by the will of the Lord. The word conversation in the King James Version comes from a number of Greek words, but with the exception of Php 3:20, every instance means “manner of life,” and not merely one’s speech. Paul desired to live properly toward all men in the world, and such a life had been manifested more abundantly toward the Corinthian brethren because of his extended labors among them. (See Act 18:1-11.)<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

2Co 1:12. For our glorying is this, the testimony of our conscience, that in holiness[1] and sincerity of Godin purity of motive, and integrity of heart, as in the sight of the great Searcher of hearts,not with (in) fleshly wisdom, but with (in) the grace of Godnot even trusting to our own judgment how to act, but under the guidance of Divine grace,we behaved ourselves in the world, and more abundantly to you-ward, If there is one place more than another where I have acted on this principle, it is Corinth and among you. It would have been hypocrisy to ask their prayers for him had he been conscious of pursuing a crooked policy. But conscious as he was that he had but one object in view throughout his whole apostolic workto finish his course with joy and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God (Act 20:24), yea, glorying in the consciousness of this, though maligned by self-seeking enemies, he could freely ask them to unite with him in prayer for his deliverance from the perils by which he was then surrounded, and the anxieties which were well-nigh weighing him down.<\/p>\n

[1] The authority for this reading is decisive. The received reading sinceritythe word for which in the Greek is almost identical in look with holinesscame in no doubt as a gloss, as making the sense more obvious.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

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. <\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

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.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

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. <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

PAULS PROFESSION OF SANCTIFICATION<\/p>\n

2Co 1:12-14.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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 Lords bees love so well, but the devils hornets do not appreciate. This passage is exceedingly valuable as a confirmation of Pauls bold profession of entire sanctification.<\/p>\n

THE SECOND BLESSING<\/p>\n

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.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

2Co 1:12 to 2Co 2:17. Paul Seeks to Remove Misunderstandings between Himself and the Corinthians.<\/p>\n

2Co 1:12-14. He has no hesitation in thus asking for their prayers, for he is conscience-clear in all his relations with the Corinthians. This is a proud claim he makes. And he has been accused of overweening self-appreciation. But his claim rests on the witness of a good conscience. It was not by human diplomacy that he had been actuated in his conduct, but by utter straightforwardness in dependence on Gods grace. This was true in general, but if possible more evident in his relations with Corinth. What they found in his letters was what he really meant. And if they had failed wholly to understand these, he hoped that further consideration would make them clear. For when misunderstanding was finally cleared away at the coming of Jesus Christ, they would perceive what he knew already, that they had reason to rejoice before God for the apostle, as he had to rejoice for them.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Verse 12 <\/p>\n

Fleshly wisdom; human wisdom.–Had our conversation; regulated our conduct.–More abundantly, more especially.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

SECTION 2. PAULS REASON FOR NOT COMING TO CORINTH CH. 1:12-2:4.<\/p>\n

For this our exultation is the witness of our conscience that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we have behaved ourselves in the world and especially towards you. For no other things are we writing to you except what you read, or indeed acknowledge, and I hope that to the end you will acknowledge, according as also you have acknowledged us in part; because a ground of exultation to you we are, as also you to us, in the day of our Lord Jesus.<\/p>\n

And with this confidence I wished to come first to you, that you might have a second grace; and through you to pass on into Macedonia, and again from Macedonia to come to you, and by you to be sent forward to Judaea. While wishing this then, do you infer that I acted at all with levity? Or, the things which I purpose, is it according to flesh that I purpose them, that there may be with me the Yes yes and the No no? But faithful is God that our word to you is not Yes and No. For, Gods Son, Christ Jesus, who among you through us was proclaimed, through me and Silvanus and Timothy, did not become Yes and No, but in Him there has come to be Yes. For, so many promises as there are, in Him is the Yes, for which cause also through Him is the Amen, for glory to God through us. And He who confirms us with you for Christ, and has anointed us, is God, who also sealed us, and gave the earnest of the Spirit in our hearts.<\/p>\n

And for my part I call upon God as witness upon my soul that it was to spare you that I did not come again to Corinth. Not that we are lords of your faith: but we are joint-workers of your joy. For by faith you stand. But I determined this with myself not again with sorrow to come to you. For, if it is I that make you sorrowful, who then is it that makes me glad, except he that is made sorrowful through me? And I wrote this very thing, lest having come I should receive sorrow from those from whom I must needs rejoice; being confident about all of you that my joy is that of you all. For out of much affliction and constraint of heart I wrote to you amid many tears, not that you may be made sorrowful, but that you may know the love which I have the more abundantly towards you.<\/p>\n

From (2 we learn that at first Paul intended to go direct by sea from Ephesus to Corinth, then to Macedonia and back to Corinth, and then to Judaea. This purpose he had already abandoned when he wrote 1Co 16:5 ff. And the earnestness of his self-defence in 2Co 1:23 suggests that its abandonment had been quoted against him by enemies at Corinth as a mark of levity or guile. For his defence against this charge, he prepares the way by appealing in 2Co 1:12-14 to his conduct at Corinth: he then meets it expressly by appealing in 2Co 1:15-22 to the Gospel he preached; and by explaining in 2Co 1:23 to 2Co 2:4 his real motive.<\/p>\n

2Co 1:12. Ground of Pauls confidence that he shall have the effective prayers of his readers, viz. his conduct towards them.<\/p>\n

This our exultation: the joyful expectation just expressed.<\/p>\n

Is the witness etc.: the strongest possible way of saying that Pauls joyful confidence is an immediate outflow of his consciousness (see 1Co 8:7 and Rom 2:15) of having lived a holy and pure life at Corinth. 2Co 1:11, in which this confidence found utterance, is a voice of his conscience bearing witness.<\/p>\n

In holiness: with a constant aim to work out the purposes of God. See note, Rom 1:7.<\/p>\n

Sincerity: as in 1Co 5:8.<\/p>\n

Of God: wrought and given by God. Cp. peace of God, Php 4:7.<\/p>\n

Fleshly wisdom: a faculty of choosing the ends and means best fitted to satisfy the desires, and supply the needs, of the body. Cp. Jas 3:15. See note, 1Co 3:4. Such wisdom takes into account only those ends and means which the eye can see and the hand can grasp.<\/p>\n

In the grace of God; expounds of God above. Pauls heart tells him that he has acted with pure loyalty to God, not on principles which are wise from the limited point of view of the present bodily life: but he remembers that his holiness and sincerity are gifts to him of the undeserved favor of God. Cp. 1Co 15:10. And he has acted thus even in the present wicked world.<\/p>\n

Especially to you: giving them during his long intercourse (Act 18:11) abundant proof of the principles which guide him.<\/p>\n

2Co 1:13-14. No other things: in writing 2Co 1:12 he means nothing more than they read in the plain meaning of his words, or than they already acknowledge to be true. His words have no hidden meaning.<\/p>\n

To the end: as in 1Co 1:8.<\/p>\n

As also etc.: courteous acknowledgment that all the recognition Paul hopes for in the future he already has.<\/p>\n

In part: either a partial recognition by the whole church, or a recognition by a part of the church. Probably the latter, in accordance with the severe censure of DIV. III.<\/p>\n

Because a-ground-of-exultation to you etc.: a fact justifying the foregoing words. Just as the Corinthian Christians, who are a result of Pauls toil and a proof of the power of the Gospel, call forth in him joyful confidence in God, so Paul, as a great monument of the grace of God, calls forth in their hearts a similar confidence.<\/p>\n

In the day etc.: 1Co 1:8 : suggested probably by you to us, (Php 2:16; 1Th 2:19,) but embracing also we are to you. They who save a soul from death lay up for themselves joy in that Day when the light of eternity will reveal the true value of a soul. And the same light will reveal the true grandeur of the heroes of the church, and thus increase the joy of those who have been associated with them on earth. Paul declares that, just as he already possessed in his readers that which would be a joy to him in the day of Christ, so they regarded him.<\/p>\n

This justified him in saying that they had already recognized the truth of his words about himself in 2Co 1:11. Thus 2Co 1:12-13 support 2Co 1:11.<\/p>\n

Notice how wisely and lovingly Paul approaches his defence of himself in 2Co 1:15-22. He appeals to his readers sympathy, by speaking of his great peril and its effect upon him. He wins their confidence by saying that he expects to be saved from future peril because they are praying for him. This reliance upon their prayers he justifies by saying that it is the voice of his conscience, of that faculty in man which knows the secrets of mans heart, declaring that he has acted towards the Corinthians as a man of God. For such a one, and one intimately associated with themselves, they cannot but pray. This testimony about himself Paul supports by saying that he means only what he says, and that his readers exultation about him, an exultation which looks forward to eternity, is a proof that they recognize the truth of his words.<\/p>\n

2Co 1:15-16. The change from we, us, to I (to be noted carefully throughout the Epistle) marks a transition to matters pertaining only to Paul after matters pertaining to his helpers, especially Timothy who joins in this letter and who shared his labors at Corinth and his perils in Asia.<\/p>\n

First to you: before going to Macedonia. 2Co 1:17 suggests that the apostles change of purpose had brought against him a charge of carelessness or vacillation, against which in 2Co 1:15 he begins to defend himself.<\/p>\n

Grace, or favour, i.e. from God: cp. gift-of-grace, Rom 1:11; also Rom 15:29. Through Pauls visit Gods favor will reach and bless his readers.<\/p>\n

A second grace: a second visit, i.e. one visit on the way to Macedonia and one on the return journey.<\/p>\n

And through you etc.: continuation of Pauls wish.<\/p>\n

To be sent forward etc.: the same wish is expressed in 1Co 16:6. This purpose to go to Judaea agrees with Act 21:15. To this plan of travel Paul was prompted by his confidence that he is to his readers a ground of exultation and that to the end they will recognize the godliness and purity of his conduct. He wished to see them as often as possible, and to have their assistance for his journey to Judaea.<\/p>\n

2Co 1:17. Paul comes now to the charge against himself based on the foregoing purpose. Consequently, this purpose, afterwards abandoned must have been in some way, possibly in the lost letter, (1Co 5:9,) made known to the Corinthians.<\/p>\n

With levity: hastily forming a purpose, and caring little whether it was accomplished.<\/p>\n

Or etc.: another possible supposition. Paul answers his first question touching one special case in the past, I acted, by asking a second question about an abiding principle of his life, I purpose.<\/p>\n

The Yes, yes and the No, no: emphatic assertion and emphatic denial of the same thing, of which one or other must necessarily be deliberate falsehood.<\/p>\n

According to flesh: see Rom 1:4. If Paul makes directly contrary statements about his own purposes, his purposes must, since the Spirit of God is the Spirit of the Truth, be prompted by considerations drawn from the present bodily life. But, of such considerations, his whole career of hardship and peril was an evident and utter trampling under foot. It was therefore impossible for him to say one thing and mean another; and equally impossible to form a careless purpose.<\/p>\n

May be with me: graphic picture of the inconsistency of Yes and No dwelling together in a man like Paul. This inconsistency is represented as an aim which Paul is supposed deliberately to set before himself, and for which he sinks down to worldly motives. For without such motives he could not be guilty of the insincerity with which he was charged.<\/p>\n

2Co 1:18-20. Solemn answer to the foregoing questions, followed by proof.<\/p>\n

Our word: of Paul and his colleagues, for all whom holds good Pauls reply to a charge made against himself alone. Our word, not words; puts together in one category all they say and write, including the Gospel. This all-embracing word is not contradiction, but harmony. Of this, the trustworthiness of God is a pledge. Cp. 1Co 1:9. For we cannot conceive that God who claims implicit belief would send, and attest by miraculous powers, untruthful ambassadors. Of 2Co 1:18; 2Co 1:19 is proof. See under 2Co 1:22.<\/p>\n

God: placed before Son for emphasis, and taking up faithful is God. The full title of Christ is emphatic.<\/p>\n

Among you through us: by the agency of Paul and his colleagues the incarnate Son of God was first proclaimed at Corinth.<\/p>\n

Through me etc.: exact specification of us. Notice the agreement with Act 18:5.<\/p>\n

Silvanus: in Acts, Silas: a prophet, and leading man in the church at Jerusalem, sent by that church to Antioch as bearer, in company with Paul and Barnabas, of the decree. After preaching for a time at Antioch and then returning to Jerusalem, he went with Paul on his second missionary journey. He and Timothy remained behind when Paul left Berea suddenly, but rejoined him at Corinth. See Act 15:22; Act 15:32; Act 15:40; Act 18:5. With this last verse agrees 1Th 1:1; 2Th 1:1.<\/p>\n

Whether 1Pe 5:12 refers to the same man, we do not know: or why he disappears so suddenly and at the same time both from the Book of Acts and from the Epistles of Paul.<\/p>\n

Did not become; i.e. prove itself to be.<\/p>\n

The Son of God, whose advent as Jesus, the anointed King, Paul proclaimed at Corinth, and who is Himself the Word of God, did not prove Himself to be a self-contradictory word.<\/p>\n

In Him there has come to be, in a sense unknown before, assertion; viz. the unwavering promise of God. This is explained and proved in 2Co 1:20.<\/p>\n

In Him is the Yes. Christ incarnate was a solemn and costly declaration by God that He will fulfill every one of the ancient promises, a declaration not admitting denial of doubt.<\/p>\n

The Amen: Rom 1:25 : the expression of mans faith that the promise will be fulfilled. Since in Christ God reasserts the old promises, also through Christ men believe them, and shout Amen.<\/p>\n

Through us: by whose preaching the Amen has risen from the lips of many who never spoke it before. And this has been in order that glory may come to God, i.e. that His grandeur may shine forth and thus elicit admiration for men. Cp. Rom 15:7; Rom 15:9.<\/p>\n

Through us; keeps up the connection between the Gospel and Paul, and it thus parallel to the same words in 2Co 1:19.<\/p>\n

2Co 1:21-22. The source in God of that stability of Pauls character which excludes the possibility of levity or deception. We are thus led back to the faithfulness of God (2Co 1:18) with which the argument began.<\/p>\n

Confirms us: gives to us an immovable Christian character. So 1Co 1:8; Col 2:7; Heb 13:9. Of such character trustworthiness is an essential element.<\/p>\n

With you: courteous recognition that the readers have or may have the same stability.<\/p>\n

For Christ; who is the aim of all Christian excellence. In all our relations to Christ God makes us stable.<\/p>\n

And has anointed us: formal installation into a sacred office. So Luk 4:18; Exo 28:41; 1Sa 10:1; 1Sa 16:13; 1Ki 19:16. It recalls the divine authority of these heralds of Christ. With you is not repeated: for the readers did not hold the same sacred office.<\/p>\n

Sealed us. See Rom 4:11; 1Co 9:2; Rev 7:3; Joh 6:27. God had not only formally installed them in the office of herald but had also put a visible mark upon or in them as specially His own. What the seal was, he need not say. The following words sufficiently suggest it. Cp. Eph 1:13; Eph 4:30. The Holy Spirit given to Paul and his colleagues was a divine mark, visible to himself and in some measure to those who knew him, that they belonged to God. Nay more. The Spirit in their hearts was an earnest of the good things for which they were sealed.<\/p>\n

Earnest: English rendering of a Hebrew word (used in Gen 38:17) which through Phoenician sailors passed into Greek and Latin, denoting a sum of money paid at the time of purchase as a pledge of the whole price. The Spirit in the hearts of believers is the beginning and pledge of future blessedness. Cp. first-fruit of the Spirit, Rom 8:23. Day by day God confirms them, ever increasing their firmness: once for all He anointed and sealed them, and gave to them the Spirit.<\/p>\n

Review of 2Co 1:18-22. The questions of 2Co 1:17 were their own answers. For, evidently, Pauls purposes were not prompted by the present bodily life. But he thinks it fit to record an emphatic denial followed by proof. And his denial covers everything said to his readers from time to time by himself and his colleagues. In proof that their word was not contradictory Paul reminds his readers that Jesus Christ, the Son of God, who had become known to them through the agency of himself and his helpers, was Himself the solemn and unwavering voice of God to man, and had proved Himself to be such to the Corinthians. In Him every one of the old promises was reaffirmed, in a manner which called forth the response of faith. And at Corinth this response had been elicited by Pauls agency, for the glory of God. To the office of herald he and his companions had been anointed by God and in their hearts they bore the proof and pledge that they belong to Him and are heirs of infinite blessing. And Paul acknowledged that the unwavering stability which gave them a right to claim the confidence of their converts was Gods work in them day by day. Now, could it be supposed that heralds, to whom had been committed the proclamation of this unfailing word of God, could themselves be guilty of vacillation and deception? The dignity of the office in which God has placed them forbids the thought.<\/p>\n

This argument warns us not readily to charge with frivolous or selfish motives those who bear, in the success of their Christian work a visible mark of Gods approval and support. And it is a warning to all engaged in such work, to speak and act, by exact truthfulness and by fulfilling all their promises as far as they can, worthily of Him whose sure word they proclaim as the ground of all our hope and the source of our life.<\/p>\n

2Co 1:23. After showing in 2Co 1:18-22 how inconsistent with the Gospel he preached amid Gods evident approval and help would be a worldly change of purpose, Paul will explain in 2Co 1:23 to 2Co 2:4 his real motive for the change.<\/p>\n

I for my part: about Paul alone, in contrast to the foregoing general statements. See 2Co 1:15. The solemn earnestness of the appeal implies that on the ground of his delay in coming to Corinth a serious charge had been brought against the Apostle. Cp. 2Co 1:17; 1Co 4:18.<\/p>\n

Upon my soul: as in Rom 2:9. Laying open the seat of life to be smitten if he speak falsely, Paul appeals to God. In delaying his visit he was sparing them the punishment which, had he come, he would have been compelled to inflict. Cp. 1Co 4:21. Instead of punishing, he wrote (2Co 2:3) the First Epistle.<\/p>\n

Come again; implies, taken with 2Co 2:1, that between the departure recorded in Act 18:18 and the writing of the First Epistle Paul had visited Corinth; and places the unrecorded visit in some relation to that which Paul now proposes. See under 2Co 2:1.<\/p>\n

2Co 1:24. A corrective to 2Co 1:23. By using the word spare, which implies authority to punish, Paul does not mean that he can control their faith, and thus cut them off from Christ. In spite of all he can do, his readers may still take hold of Christ by faith and thus obtain eternal life. This ought never to be forgotten by those who pronounce an ecclesiastical sentence.<\/p>\n

But joint-workers etc.: Pauls true relation to his readers and a reason for sparing them. He was working with them and was thus working out joy for them. For all growth in the Christian life in both individuals and communities, is an increase of joy. Only as a means of greater joy ought Christs servants to inflict pain; and therefore as little pain as possible to attain this end. This being Pauls mission, he delayed his visit to Corinth. For, had he come sooner, he would have been a messenger of sorrow. And he preferred to give pain by a letter rather than by a personal visit.<\/p>\n

By faith you stand; justifies not lords etc. Open as they were to censure, they yet maintained, though imperfectly, their Christian position; and this by their belief of the words of Christ. And the dignity of their position he cannot forget, even while using words of authority.<\/p>\n

2Co 2:1-2. Paul will now show how his delay was designed to spare his readers.<\/p>\n

I determined: as in 1Co 2:2.<\/p>\n

For myself: i.e. saving himself sorrow by sparing them.<\/p>\n

With sorrow: which he will inflict, as proved by 2Co 2:2.<\/p>\n

Again with sorrow; can only mean a second painful visit. For this only will account for the prominent and emphatic position of again. Otherwise this word is quite needless. For, since Paul has already been at Corinth, to go there now is necessarily to go again. Whereas again with sorrow has almost tragic force. Paul remembers a former sad visit, and fears that his next will be the same. This former visit cannot have been his first, recorded in Act 18:1 : for then there was no church at Corinth to whom or from whom he could give or receive sorrow. It must therefore have been a visit not mentioned in the Book of Acts. See further under 2Co 13:2. For the foregoing decision 2Co 2:2 is a reason, betraying Pauls earnest love for his readers. To give them sorrow, is to inflict sadness upon the only persons who are a joy to himself. In other words, he has no human joy except the fellowship and love of his converts; and therefore cannot lightly make them sad.<\/p>\n

2Co 2:3-4. To Pauls resolve (2Co 2:1) 2Co 2:3 a adds what he actually did to accomplish it.<\/p>\n

This very thing: his First Epistle, which in thought now lies before him.<\/p>\n

Lest having come: he wrote instead of coming.<\/p>\n

I should have sorrow: in contrast to makes you glad in 2Co 2:2.<\/p>\n

I must needs etc.] To rejoice in his converts was to Paul an absolute necessity. Cp. 1Th 3:8, we live if you stand in the Lord.<\/p>\n

Being confident etc.: a confidence which moved him to write instead of incurring the risk of a painful visit. To avoid what his confidence in his readers tells him would be sorrow to them as well as to himself, he wrote instead of coming.<\/p>\n

All of you: even the erring ones, who in their heart of hearts loved Paul.<\/p>\n

Out of much affliction etc.: state of mind which moved him to write, given in support of the just mentioned aim of his letter. His sorrow and tears prove the purity of his motive.<\/p>\n

Constraint: cognate with holds fast in 2Co 2:14. A great burden resting upon his heart, and holding him as if in bonds, forced him to write. There is nothing to suggest a reference here to anything except the First Epistle. For its tone is condemnatory almost throughout. Would that all Christian reproof had a similar motive!<\/p>\n

Amid many tears: interesting mark of the intensity of the apostles feelings, and a close coincidence with Act 20:19; Act 20:31.<\/p>\n

That you may be made sorrowful: an evitable and foreseen result of the letter, but not its aim. Love to the Corinthians moved him to write and guided his pen. And he wrote that his love might reveal itself to them.<\/p>\n

Specially towards you: as in 2Co 1:12. As he writes to, and thinks of, them, he feels how specially dear to him are his converts at Corinth.<\/p>\n

With 2Co 2:1-4 agrees 1Co 16:5, which shows that while writing the letter Paul had already given up his purpose of coming direct to Corinth.<\/p>\n

From 2Co 1:23 to 2Co 2:4, and from this whole epistle more than any other, we gain an insight into the inner life of Paul. Little did we think as we read his former letter and felt the severity of its indignant reproofs that it was prompted by deep sorrow and moistened with tears.<\/p>\n

While purposing to come direct to Corinth Paul received bad news about the state of the church. Perceiving that to come now would be a visit of sorrow, not to himself only but to them, he resolved to delay his visit. And, while thinking of punishment, he remembers that, apart from anything he can do, his converts at Corinth can and do take hold of Christ by faith, and thus maintain, in spite of many imperfections, their place in the family of God. His work is simply to increase their joy. Already he has come once to Corinth as a bearer of sorrow; and he does not wish to do so again. And for this he has a personal motive. To grieve them is to cast a shadow on the only earthly source of joy to himself. To avoid this he wrote to them, moved by an assurance that in writing he was seeking the joy both of himself and them. The burden of heart which moved him to write and the tears which fell as he wrote testify that he had no other motive, and that his letter was an outflow of his special love to his converts at Corinth.<\/p>\n

Fuente: Beet’s Commentary on Selected Books of the New Testament<\/b><\/i><\/h4>\n

1:12 {8} For our rejoicing is this, the testimony of our conscience, that in simplicity and godly {h} sincerity, not with fleshly wisdom, but by the {i} grace of God, we have had our conversation in the world, and more abundantly to you-ward.<\/p>\n

(8) Secondly, he dismisses another slander, that is, that he was a light man, and such a one as was not lightly to be trusted, seeing that he promised to come to them, and did not come. And first he speaks of the singleness of his mind, and sincerity, which they knew both by his voice when he was present, and they ought to acknowledge it also in his letters, being absent: and moreover he protests that he will never be otherwise.<\/p>\n

(h) With clearness, and holy and true plainness of mind, as God himself can witness.<\/p>\n

(i) Trusting to that very wisdom which God of his free goodness has given me from heaven.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

A. Defense of Paul’s conduct with regard to his promised visit and the offender 1:12-2:17<\/span><\/p>\n

In 2 Corinthians Paul was addressing a situation in which his own children in the faith doubted his sincerity and motives. He, too, had doubts about their commitment to Jesus Christ and to himself as the Lord’s apostle. Nevertheless Paul also voiced some strong convictions in this epistle and sought to move his doubting readers to a condition of greater faith. This section of the epistle introduces this tension.<\/p>\n

"Part of the achievement of effective communicators lies in their persuading their audiences that stepping-stones (warrants) do exist by which they can move from doubt to conviction." [Note: David M. Hay, "The Shaping of Theology in 2 Corinthians: Convictions, Doubts, Warrants," in Pauline Theology. Vol. II: 1 & 2 Corinthians, p. 137.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

II. ANSWERS TO INSINUATIONS ABOUT THE SINCERITY OF PAUL’S COMMITMENT TO THE CORINTHIANS AND TO THE MINISTRY 1:12-7:16<\/span><\/p>\n

Second Corinthians is a rather difficult book to outline because it is a very personal letter that flowed from Paul’s heart.<\/p>\n

"Traditionally, Paul’s two letters to Timothy and one to Titus are called ’the Pastorals.’ But 2 Corinthians has a strong claim to be recognized as the Pastoral Epistle par excellence<\/span>, because it contains not ’pure’ but ’applied’ pastoralia<\/span>." [Note: Harris, p. 314.] <\/span><\/p>\n

The same has been said of 1 Thessalonians. Paul’s purpose in writing was not to teach doctrine primarily, though he did so to a considerable extent. It was primarily to answer the criticisms of opponents who were seeking to undermine his ministry, especially in Corinth.<\/p>\n

"Here it is his strong feeling rather than any deliberate arrangement that suggests the order of his utterances. Nevertheless, although exact analysis is seldom possible owing to digressions and repetitions, yet some divisions are fairly clear, and the letter becomes more intelligible when they are noted." [Note: Plummer, p. 22.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The sincerity of Paul’s conduct 1:12-14<\/span><\/p>\n

In this first sub-section, which is transitional, Paul’s intention was to convince the Corinthians that his recent actions arose from sincere motives.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

He first claimed, generally, that his actions did not arise from the motives that drive unbelievers, namely, self-serving ambition. This motivation seems wise to the carnal mind, but Paul’s motives resulted from God’s grace at work in his life. He viewed all of life from the perspective of God’s grace, seeking not to advance self but the cause of Christ. He could say what he did unashamedly (with "proud confidence") and with a clear conscience. His motives had been holy and sincere (not a mixture of proper and improper motives). Some feel there is better support here for "simplicity in the sense of singlemindedness." [Note: David K. Lowery, "2 Corinthians," in The Bible Knowledge Commentary: New Testament, p. 556.] <\/span> The reason for this preference is that this is the only occurrence of hagiotes<\/span> (sanctity, holiness) in Paul’s epistles (cf. Heb 12:10). Such had been his motivation toward all people and especially toward the Corinthians.<\/p>\n

"The derivation of the word eilikrinia<\/span> [sic<\/span>], translated here and in ii. 17 by sincerity<\/span>, is uncertain. It may refer to the cleansing process of rolling and shaking in a sieve, so that what is purged and winnowed in this way may be regarded as unadulterated (cf. the only other mention of the word by Paul in 1 Cor. 2Co 1:8). Or it may denote what is found to be unstained when examined in the sunlight. This latter connotation would convey the suggestion in this passage that Paul’s character would stand the test of the searching gaze of God." [Note: Tasker, p. 45.] <\/span><\/p>\n

"What Paul means here to say is, that the virtues which distinguished his deportment in Corinth were not merely forms of his own excellence, but forms of the divine life; modes in which the Spirit of God which dwelt in him manifested itself." [Note: Hodge, p. 14.] <\/span><\/p>\n

"We might well add a new beatitude to the list, ’Blessed is the man who has nothing to hide.’" [Note: Barclay, p. 194.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

1. The postponement of the intended visit 1:12-2:4<\/span><\/p>\n

In the present section (2Co 1:12 to 2Co 2:4) Paul sought to clarify the motives that led him to change his plans to visit the Corinthians. He did so to refute false accusations concerning him that were circulating in Corinth.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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. 12. For our rejoicing is this ] “It is this,” says the Apostle, “which causes such … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 1:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28760","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28760","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28760"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28760\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28760"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28760"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28760"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}