2 Corinthians 1:12 King James Version with Strong's Concordance (STRONG)

12 For G1063 our G2257 rejoicing G2746 is G2076 this, G3778 the testimony G3142 of our G2257 conscience, G4893 that G3754 in G1722 simplicity G572 and G2532 godly G2316 sincerity, G1505 not G3756 with G1722 fleshly G4559 wisdom, G4678 but G235 by G1722 the grace G5485 of God, G2316 we have had our conversation G390 in G1722 the world, G2889 and G1161 more abundantly G4056 to G4314 you-ward. G5209

Cross Reference

James 3:13-18 STRONG

Who G5101 is a wise man G4680 and G2532 endued with knowledge G1990 among G1722 you? G5213 let him shew G1166 out of G1537 a good G2570 conversation G391 his G846 works G2041 with G1722 meekness G4240 of wisdom. G4678 But G1161 if G1487 ye have G2192 bitter G4089 envying G2205 and G2532 strife G2052 in G1722 your G5216 hearts, G2588 glory G2620 not, G3361 and G2532 lie not G5574 against G2596 the truth. G225 This G3778 wisdom G4678 descendeth G2076 G2718 not G3756 from above, G509 but G235 is earthly, G1919 sensual, G5591 devilish. G1141 For G1063 where G3699 envying G2205 and G2532 strife G2052 is, there G1563 is confusion G181 and G2532 every G3956 evil G5337 work. G4229 But G1161 the wisdom G4678 that is from above G509 is G2076 first G4412 pure, G3303 G53 then G1899 peaceable, G1516 gentle, G1933 and easy to be intreated, G2138 full G3324 of mercy G1656 and G2532 good G18 fruits, G2590 without partiality, G87 and G2532 without hypocrisy. G505 And G1161 the fruit G2590 of righteousness G1343 is sown G4687 in G1722 peace G1515 of them that make G4160 peace. G1515

Job 23:10-12 STRONG

But he knoweth H3045 the way H1870 that I take: H5978 when he hath tried H974 me, I shall come forth H3318 as gold. H2091 My foot H7272 hath held H270 his steps, H838 his way H1870 have I kept, H8104 and not declined. H5186 Neither have I gone back H4185 from the commandment H4687 of his lips; H8193 I have esteemed H6845 the words H561 of his mouth H6310 more than my necessary H2706 food.

1 Timothy 1:19-20 STRONG

Holding G2192 faith, G4102 and G2532 a good G18 conscience; G4893 which G3739 some G5100 having put away G683 concerning G4012 faith G4102 have made shipwreck: G3489 Of whom G3739 is G2076 Hymenaeus G5211 and G2532 Alexander; G223 whom G3739 I have delivered G3860 unto Satan, G4567 that G2443 they may learn G3811 not G3361 to blaspheme. G987

1 John 3:19-22 STRONG

And G2532 hereby G1722 G5129 we know G1097 that G3754 we are G2070 of G1537 the truth, G225 and G2532 shall assure G3982 our G2257 hearts G2588 before G1715 him. G846 For G3754 if G1437 our G2257 heart G2588 condemn us, G2607 G3754 God G2316 is G2076 greater G3187 than our G2257 heart, G2588 and G2532 knoweth G1097 all things. G3956 Beloved, G27 if G3362 our G2257 heart G2588 condemn G2607 us G2257 not, G3362 then have we G2192 confidence G3954 toward G4314 God. G2316 And G2532 whatsoever G3739 G1437 we ask, G154 we receive G2983 of G3844 him, G846 because G3754 we keep G5083 his G846 commandments, G1785 and G2532 do G4160 those things that are pleasing G701 in his G846 sight. G1799

1 Corinthians 2:4-5 STRONG

And G2532 my G3450 speech G3056 and G2532 my G3450 preaching G2782 was not G3756 with G1722 enticing G3981 words G3056 of man's G442 wisdom, G4678 but G235 in G1722 demonstration G585 of the Spirit G4151 and G2532 of power: G1411 That G2443 your G5216 faith G4102 should G5600 not G3361 stand G5600 in G1722 the wisdom G4678 of men, G444 but G235 in G1722 the power G1411 of God. G2316

Job 27:5-6 STRONG

God forbid H2486 that I should justify H6663 you: till I die H1478 I will not remove H5493 mine integrity H8538 from me. My righteousness H6666 I hold H2388 fast, and will not let it go: H7503 my heart H3824 shall not reproach H2778 me so long as I live. H3117

Job 31:1-40 STRONG

I made H3772 a covenant H1285 with mine eyes; H5869 why then should I think H995 upon a maid? H1330 For what portion H2506 of God H433 is there from above? H4605 and what inheritance H5159 of the Almighty H7706 from on high? H4791 Is not destruction H343 to the wicked? H5767 and a strange H5235 punishment to the workers H6466 of iniquity? H205 Doth not he see H7200 my ways, H1870 and count H5608 all my steps? H6806 If I have walked H1980 with vanity, H7723 or if my foot H7272 hath hasted H2363 to deceit; H4820 Let me be weighed H8254 in an even H6664 balance, H3976 that God H433 may know H3045 mine integrity. H8538 If my step H838 hath turned out H5186 of the way, H1870 and mine heart H3820 walked H1980 after H310 mine eyes, H5869 and if any blot H3971 hath cleaved H1692 to mine hands; H3709 Then let me sow, H2232 and let another H312 eat; H398 yea, let my offspring H6631 be rooted out. H8327 If mine heart H3820 have been deceived H6601 by a woman, H802 or if I have laid wait H693 at my neighbour's H7453 door; H6607 Then let my wife H802 grind H2912 unto another, H312 and let others H312 bow down H3766 upon her. For this is an heinous crime; H2154 yea, it is an iniquity H5771 to be punished by the judges. H6414 For it is a fire H784 that consumeth H398 to destruction, H11 and would root out H8327 all mine increase. H8393 If I did despise H3988 the cause H4941 of my manservant H5650 or of my maidservant, H519 when they contended H7379 with me; What then shall I do H6213 when God H410 riseth up? H6965 and when he visiteth, H6485 what shall I answer H7725 him? Did not he that made H6213 me in the womb H990 make H6213 him? and did not one H259 fashion H3559 us in the womb? H7358 If I have withheld H4513 the poor H1800 from their desire, H2656 or have caused the eyes H5869 of the widow H490 to fail; H3615 Or have eaten H398 my morsel H6595 myself alone, and the fatherless H3490 hath not eaten H398 thereof; (For from my youth H5271 he was brought up H1431 with me, as with a father, H1 and I have guided H5148 her from my mother's H517 womb;) H990 If I have seen H7200 any perish H6 for want of clothing, H3830 or any poor H34 without covering; H3682 If his loins H2504 have not blessed H1288 me, and if he were not warmed H2552 with the fleece H1488 of my sheep; H3532 If I have lifted up H5130 my hand H3027 against the fatherless, H3490 when I saw H7200 my help H5833 in the gate: H8179 Then let mine arm H3802 fall H5307 from my shoulder blade, H7929 and mine arm H248 be broken H7665 from the bone. H7070 For destruction H343 from God H410 was a terror H6343 to me, and by reason of his highness H7613 I could H3201 not endure. If I have made H7760 gold H2091 my hope, H3689 or have said H559 to the fine gold, H3800 Thou art my confidence; H4009 If I rejoiced H8055 because my wealth H2428 was great, H7227 and because mine hand H3027 had gotten H4672 much; H3524 If I beheld H7200 the sun H216 when it shined, H1984 or the moon H3394 walking H1980 in brightness; H3368 And my heart H3820 hath been secretly H5643 enticed, H6601 or my mouth H6310 hath kissed H5401 my hand: H3027 This also were an iniquity H5771 to be punished by the judge: H6416 for I should have denied H3584 the God H410 that is above. H4605 If I rejoiced H8055 at the destruction H6365 of him that hated H8130 me, or lifted up H5782 myself when evil H7451 found H4672 him: Neither have I suffered H5414 my mouth H2441 to sin H2398 by wishing H7592 a curse H423 to his soul. H5315 If the men H4962 of my tabernacle H168 said H559 not, Oh that we had H5414 of his flesh! H1320 we cannot be satisfied. H7646 The stranger H1616 did not lodge H3885 in the street: H2351 but I opened H6605 my doors H1817 to the traveller. H734 If I covered H3680 my transgressions H6588 as Adam, H121 by hiding H2934 mine iniquity H5771 in my bosom: H2243 Did I fear H6206 a great H7227 multitude, H1995 or did the contempt H937 of families H4940 terrify H2865 me, that I kept silence, H1826 and went not out H3318 of the door? H6607 Oh that H5414 one would hear H8085 me! behold, my desire H8420 is, that the Almighty H7706 would answer H6030 me, and that mine adversary H376 H7379 had written H3789 a book. H5612 Surely I would take H5375 it upon my shoulder, H7926 and bind H6029 it as a crown H5850 to me. I would declare H5046 unto him the number H4557 of my steps; H6806 as a prince H5057 would I go near H7126 unto him. If my land H127 cry H2199 against me, or that the furrows H8525 likewise H3162 thereof complain; H1058 If I have eaten H398 the fruits H3581 thereof without money, H3701 or have caused the owners H1167 thereof to lose H5301 their life: H5315 Let thistles H2336 grow H3318 instead of wheat, H2406 and cockle H890 instead of barley. H8184 The words H1697 of Job H347 are ended. H8552

Psalms 7:3-5 STRONG

O LORD H3068 my God, H430 if I have done H6213 this; if there be H3426 iniquity H5766 in my hands; H3709 If I have rewarded H1580 evil H7451 unto him that was at peace H7999 with me; (yea, I have delivered H2502 him that without cause H7387 is mine enemy:) H6887 Let the enemy H341 persecute H7291 my soul, H5315 and take H5381 it; yea, let him tread down H7429 my life H2416 upon the earth, H776 and lay H7931 mine honour H3519 in the dust. H6083 Selah. H5542

Psalms 44:17-21 STRONG

All this is come H935 upon us; yet have we not forgotten H7911 thee, neither have we dealt falsely H8266 in thy covenant. H1285 Our heart H3820 is not turned H5472 back, H268 neither have our steps H838 declined H5186 from thy way; H734 Though thou hast sore broken H1794 us in the place H4725 of dragons, H8577 and covered H3680 us with the shadow of death. H6757 If we have forgotten H7911 the name H8034 of our God, H430 or stretched out H6566 our hands H3709 to a strange H2114 god; H410 Shall not God H430 search this out? H2713 for he knoweth H3045 the secrets H8587 of the heart. H3820

Romans 16:18-19 STRONG

For G1063 they that are such G5108 serve G1398 not G3756 our G2257 Lord G2962 Jesus G2424 Christ, G5547 but G235 their own G1438 belly; G2836 and G2532 by G1223 good words G5542 and G2532 fair speeches G2129 deceive G1818 the hearts G2588 of the simple. G172 For G1063 your G5216 obedience G5218 is come abroad G864 unto G1519 all G3956 men. I am glad G5463 therefore G3767 on G1909 your G5213 behalf: G1909 but yet G1161 I would have G2309 you G5209 wise G4680 unto G1519 that which is G1511 good, G3303 G18 and G1161 simple G185 concerning G1519 evil. G2556

2 Corinthians 10:2-4 STRONG

But G1161 I beseech G1189 you, that I may not G3361 be bold G2292 when I am present G3918 with that confidence, G4006 wherewith G3739 I think G3049 to be bold G5111 against G1909 some, G5100 which G3588 think G3049 of us G2248 as G5613 if we walked G4043 according G2596 to the flesh. G4561 For G1063 though we walk G4043 in G1722 the flesh, G4561 we do G4754 not G3756 war G4754 after G2596 the flesh: G4561 (For G1063 the weapons G3696 of our G2257 warfare G4752 are not G3756 carnal, G4559 but G235 mighty G1415 through God G2316 to G4314 the pulling down G2506 of strong holds;) G3794

2 Corinthians 12:15-19 STRONG

And G1161 I G1473 will very gladly G2236 spend G1159 and G2532 be spent G1550 for G5228 you; G5590 G5216 though G1499 the more abundantly G4056 I love G25 you, G5209 the less G2276 I be loved. G25 But G1161 be it so, G2077 I G1473 did G2599 not G3756 burden G2599 you: G5209 nevertheless, G235 being G5225 crafty, G3835 I caught G2983 you G5209 with guile. G1388 Did I make a gain G4122 G3361 of you G5209 by G1223 any G5100 of them G846 whom G3739 I sent G649 unto G4314 you? G5209 I desired G3870 Titus, G5103 and G2532 with him I sent G4882 a brother. G80 Did G4122 G3387 Titus G5103 make a gain G4122 of you? G5209 walked we G4043 not G3756 in the same G846 spirit? G4151 walked we not G3756 in the same G846 steps? G2487 Again, G3825 think ye G1380 that G3754 we excuse ourselves G626 unto you? G5213 we speak G2980 before G2714 God G2316 in G1722 Christ: G5547 but G1161 we do all things, G3956 dearly beloved, G27 for G5228 your G5216 edifying. G3619

Commentary on 2 Corinthians 1 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 1

2Co 1:1-24. The Heading; Paul's Consolations in Recent Trials in Asia; His Sincerity towards the Corinthians; Explanation of His Not Having Visited Them as He Had Purposed.

1. Timothy our brother—When writing to Timothy himself, he calls him "my son" (1Ti 1:18). Writing of him, "brother," and "my beloved son" (1Co 4:17). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare 2Co 2:12, 13; see on 1Co 16:10, 11).

in all Achaia—comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul (Ac 18:12-16), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (1Th 1:8; 2Th 1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also—Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In Ga 1:2 all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."

3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them (2Co 1:15-24).

Father of mercies—that is, the SOURCE of all mercies (compare Jas 1:17; Ro 12:1).

comfort—which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions (2Co 1:4-6). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance (Ps 146:3, 5, 8; Jas 5:11).

4. us—idiomatic for me (1Th 2:18).

that we may … comfort them which are in any trouble—Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [Calvin]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Isa 50:4-6; Heb 4:15).

5. sufferings—standing in contrast with "salvation" (2Co 1:6); as "tribulation" (distress of mind), with comfort or "consolation."

of Christ—Compare Col 1:24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Mt 25:40, 45; Ac 9:4; 1Jo 4:17-21). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (Ro 8:17; 1Co 4:10); (2) They are borne for His sake; (3) They tend to His glory (Eph 4:1; 1Pe 4:14, 16).

abound in us—Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.

6. we … afflicted … for your consolation—exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Php 2:26, 27) [Bengel]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (2Co 1:4; 4:15). The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."

which is effectual—literally, "worketh effectually."

in the enduring, &c.—that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of 2Co 1:7), the clause, "And our hope is steadfast on your behalf."

7. so shall ye be—rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.

8, 9. Referring to the imminent risk of life which he ran in Ephesus (Ac 19:23-41) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (2Co 1:9), "we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [Paley]. Alford thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under (2Co 1:9, 10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (Ac 20:19), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (Ac 19:9), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (1Co 15:32; 16:9). His weak state of health at the time combined with all this to make him regard himself as all but dead (2Co 11:29; 12:10). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (2Co 1:15-23), was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church (2Co 11:29), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (2Co 11:22).

above strength—that is, ordinary, natural powers of endurance.

despaired—as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (2Co 4:8).

9. But—"Yea."

in God which raiseth the dead—We had so given up all thoughts of life, that our only hope was fixed on the coming resurrection; so in 1Co 15:32 his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrine of the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice.

10. doth deliver—The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.

11. helping together by prayer for us—rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."

that for the gift, &c.—literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."

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

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

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

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

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

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

13. We write none other things (in this Epistle) than what ye read (in my former Epistle [Bengel]; present, because the Epistle continued still to be read in the Church as an apostolic rule). Conybeare and Howson think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, 1Th 5:27); yea, and what you acknowledge inwardly."

or acknowledge—Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."

even to the end—of my life. Not excluding reference to the day of the Lord (end of 2Co 1:14; 1Co 4:5).

14. in part—In contrast to "even to the end": the testimony of his life was not yet completed [Theophylact and Bengel]. Rather, "in part," that is, some of you, not all [Grotius, Alford]. So in 2Co 2:5; Ro 11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction.

your rejoicing—your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."

15. in this confidence—of my character for sincerity being "acknowledged" by you (2Co 1:12-14).

was minded—I was intending.

before—"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on 1Co 16:5; also see on 1Co 4:18, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (1Co 4:17) before his writing the first Epistle. Compare Ac 19:21, 22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); Ac 20:1, 2.

that ye might have a second benefit—one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Ro 1:11, 12).

16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other—perhaps in the lost Epistle (1Co 4:18; 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."

17. use lightness—Was I guilty of levity? namely, by promising more than I performed.

or … according to the flesh, that with me there should be yea, yea … nay, nay?—The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], (Mt 14:7, 9)? The repetition of the "yea" and "nay" hardly agrees with Alford's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in Mt 5:37; Jas 5:12. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": Bengel's view, therefore, seems preferable.

18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in 2Co 1:17, while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).

true—Greek, "faithful" (1Co 1:9).

our word—the doctrine we preach.

was not—The oldest manuscripts read "is not."

yea and nay—that is, inconsistent with itself.

19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 1Sa 15:29; Mal 3:6).

by me … Silvanus and Timotheus—The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Ac 15:22; compare 1Pe 5:12).

in him was yea—Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit which He has given (2Co 1:21, 22) and of which miracles were only one, and that a subordinate manifestation.

20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," 2Co 1:19, that is, inconstancy as to one's word).

and in him Amen—The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (Heb 6:18; Re 3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.

unto the glory of God by us—Greek, "for glory unto God by us" (compare 2Co 4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."

21. stablisheth us … in Christ—that is, in the faith of Christ—in believing in Christ.

anointed us—As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit (2Co 1:22; 1Jo 2:20, 27). Hence we become "a sweet savor of Christ" (2Co 2:15).

22. sealed—A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (2Co 1:21; 1Co 9:2).

the earnest of the Spirit—that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (Eph 1:13, 14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (Ro 8:23). The Spirit is the pledge of the fulfilment of "all the promises" (2Co 1:20).

23. Moreover I—Greek, "But I (for my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (2Co 1:20-22).

call God—the all-knowing One, who avenges wilful unfaithfulness to promises.

for a record upon my soul—As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).

to spare you—in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.

I came not as yet—Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 2Co 10:10, 11, which shows that his detractors represented him as threatening what he had not courage to perform (1Co 4:18, 19).

24. Not for that—that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Ro 15:13; Php 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of 2Co 1:23. His desire is to cause them not sorrow (2Co 2:1, 2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Ro 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Ro 15:13). I want nothing more, not to lord it over your faith.