Verse 13
For we write none other things … - There has been much variety in the interpretation of this passage; and much difficulty felt in determining what it means. The sense seems to me to be this. Paul had just declared that he had been actuated by pure intentions and by entire sincerity, and had in all things been influenced by the grace of God. This he had shown everywhere, but more particularly among them at Corinth. That they fully knew. In making this affirmation they had full evidence from what they had known of him in former times that such had been his course of life; and he trusted that they would be able to acknowledge the same thing to the end, and that they would never have any occasion to form a different opinion of him. It will be recollected that it is probable that some at Corinth had charged him with insincerity; and some had accused him of fickleness in having promised to come to Corinth and then changing his mind, or had charged him with never having intended to come to them.
His object in this verse is to refute such slanders, and he says, therefore, that all that he affirmed in his writings about the sincerity and simplicity of his aims, were such as they knew from their past acquaintance with him to be true; and that they knew that he was a man who would keep his promises. It is an instance of a minister who was able to appeal to the people among whom he had lived and labored in regard to the general sincerity and uprightness of his character - such an appeal as every minister ought to be able to make to refute all slanders; and such as he will be able to make successfully, if his life, like that of Paul, is such as to warrant it. Such seems to me to be the sense of the passage. Beza, however, renders it,” I write no other things than what ye read, or may understand,” and so Rosenmuller, Wetstein, Macknight, and some others interpret it; and they explain it as meaning, “I write nothing secretly, nothing ambiguously, but I express myself clearly, openly, plainly, so that I may be read and understood by all.”
Macknight supposes that they had charged him with using ambiguous language, that he might afterward interpret it to suit his own purpose. The objection to this is, that Paul never adverts to the obscurity or perspicuity of his own language. It was his conduct that was the main subject on which he was writing, and the connection seems to demand that we understand him as affirming that they had abundant evidence that what he affirmed of his simplicity of aim, and integrity of life, was true. Than what ye read ( ἀναγινώσκετε anaginōskete). This word properly means to know accurately; to distinguish; and in the New Testament usually to know by reading. Doddridge remarks, that the word is ambiguous, and may signify either to acknowledge, to know, or to read. He regards it as used here in the sense of knowing. It is probably used here in the sense of knowing accurately, or surely; of recognizing from their former acquaintance with him. They would see that the sentiments which he now expressed were such as accorded with his character and uniform course of life. “Or acknowledge” ( ἐπιγινώσκετε epiginōskete). The preposition ἐπί epiin composition here is intensive, and the word denotes to know fully; to receive full knowledge of; to know well; or to recognize. It here means that they would fully recognize, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life. From what they knew of him, they could not but admit that he had been influenced by the principles stated.
And I trust ye shall acknowledge - I trust that my conduct will be such as to convince you always that I am actuated by such principles. I trust you will never witness any departure from them - the language of a man of settled principle, and of fixed aims and honesty of life. An honest man can always use such language respecting himself.
Even to the end - To the end of life; always. “We trust that you will never have occasion to think dishonorably of us; or to reflect on any inconsistency in our behavior” - Doddridge.
Verse 14
As also ye have acknowledged us - You have had occasion to admit my singleness of aim, and purity of intention and of life by your former acquaintance with me; and you have cheerfully done it. “In part” ( ἀπὸ μέρους apo merous). Tyndale renders this: “as ye have found us partly.” The sense seems to be, “as part of you acknowledge;” meaning that a portion of the church was ready to concede to him the praise of consistency and uprightness, though there was a faction, or a part that denied it.
That we are your rejoicing - That we are your joy, and your boasting. That is, you admit me to be an apostle. You regard me as your teacher, and guide. You recognize my authority, and acknowledge the benefits which you have received through me.
Even as ye also are ours - Or, as you will be our rejoicing in the day when the Lord Jesus shall come to gather his people to himself. Then it will be seen that you were saved by our ministry; and then it will be an occasion of abundant and eternal thanksgiving to God that you were converted by our labors. And as you now regard it as a matter of congratulation and thanksgiving that you have such teachers as we are, so shall we regard it as a matter of congratulation and thanksgiving - as our chief joy - that we were the instruments of saving such a people. The expression implies that there was mutual confidence, mutual love, and mutual cause of rejoicing. It is well when ministers and people have such confidence in each other, and have occasion to regard their connection as a mutual cause of rejoicing and of καύχημα kauchēmaor boasting.
Verse 15
And in his confidence - In this confidence of my integrity, and that you had this favorable opinion of me, and appreciated the principles of my conduct. I did not doubt that you would receive me kindly, and would give me again the tokens of your affection and regard. In this Paul shows that however some of them might regard him, yet that he had no doubt that the majority of the church there would receive him kindly.
I was minded - I willed ( ἐβουλόμην eboulomēn); it was my intention.
To come unto you before - Tyndale renders this: “the other time.” Paul refers doubtless to the time when he wrote his former Epistle, and when it was his serious purpose, as it was his earnest wish, to visit them again; see 1 Corinthians 16:5. In this purpose he had been disappointed, and he now proceeds to state the reasons why he had not visited them as he had purposed, and to show that it did not arise from any fickleness of mind. His purpose had been at first to pass through Corinth on his way to Macedonia, and to remain some time with them; see 2 Corinthians 1:16. compare 1 Corinthians 16:5-6. This purpose he had now changed; and instead of passing through Corinth on his way to Macedonia, he had gone to Macedonia by the way of Troas 2 Corinthians 2:12; and the Corinthians having, as it would seem, become acquainted with this fact, had charged him with insincerity in the promise, or fickleness in regard to his plans. Probably it had been said by some of his enemies that he had never intended to visit them.
That ye might have a second benefit - Margin, grace. The word used here χάρις charisis that which is commonly rendered grace, and means probably favor, kindness, good-will, beneficence; and especially favor to the undeserving. Here it is evidently used in the sense of gratification, or pleasure. And the idea is, that they had been formerly gratified and benefitted by his residence among them; he had been the means of conferring important favors on them, and he was desirous of being again with them, in order to gratify them by his presence, and that he might be the means of imparting to them other favors. Paul presumed that his presence with them would be to them a source of pleasure, and that his coming would do them good. It is the language of a man who felt assured that he enjoyed, after all, the confidence of the mass of the church there, and that they would regard his being with them as a favor. He had been with them formerly almost two years. His residence there had been pleasant to them and to him; and had been the occasion of important benefits to them. He did not doubt that it would be so again. Tyndale renders this: “that ye might have had a double pleasure.” It may be remarked here that several mss. instead of χάριν charin“grace,” read χαράν , “joy.”
Verse 16
And to pass by you - Through δι ̓ di'you; that is, through your city, or province; or to take them, as we say, in his way. His design was to pass through Corinth and Achaia on his journey. This was not the direct way from Ephesus to Macedonia. An inspection of a map will show at one view that the direct way was that which he concluded finally to take - that by Troas. Yet he had designed to go out of his way in order to make them a visit; and intended also, perhaps, to make them also a longer visit on his return. The former part of the plan he had been induced to abandon.
Into Macedonia - A part of Greece having Thrace on the north, Thessaly south, Epirus west and the AEgean Sea east; see the note, Acts 16:9.
And of you to be brought on my way - By you; see the note, 1 Corinthians 16:6.
Toward Judea - His object in going to Judea was to convey the collection for the poor saints which he had been at so much pains to collect throughout the churches of the Gentiles; see the notes, Romans 15:25-26; compare 1 Corinthians 16:3-4.
Verse 17
When I therefore was thus minded - When I formed this purpose; when I willed this, and expressed this intention.
Did I use lightness? - The word ἐλαφρια elaphria(from ἐλαφρός elaphros) means properly lightness in weight. Here it is used in reference to the mind; and in a sense similar to our word levity, as denoting lightness of temper or conduct; inconstancy, changeableness, or fickleness. This charge had been probably made that he had made the promise without any due consideration, or without any real purpose of performing, it; or that he had made it in a trifling and thoughtless manner. By the interrogative form here, he sharply denies that it was a purpose formed in a light and trifling manner.
Do I purpose according to the flesh - In such a manner, as may suit my own convenience and carnal interest. Do I form plans adapted only to promote my own ease and gratification, and to be abandoned when they are attended with inconvenience? The phrase “according to the flesh” here seems to mean “in such a way as to promote my own ease and gratification; in a manner such as the people of the world form; such as would be formed under the influence of earthly passions and desires, and to be forsaken when those plans would interfere with such gratifications.” Paul denies in a positive manner that he formed such plans; and they should have known enough of his manner of life to be assured that that was not the nature of the schemes which he had devised? Probably no man ever lived who formed his plans of life less for the gratification of the flesh than Paul.
That with me there should be yea, yea, and nay, nay? - There has been a great variety in the interpretation of this passage; see Bloomfield, Critical Digest in loco. The meaning seems to be, “that there should be such inconstancy and uncertainty in my counsels and actions, that no one could depend on me, or know what they had to expect from me.” Bloomfield supposes that the phrase is a proverbial one, and denotes a headstrong, self-willed spirit which will either do things, or not do them as pleases, without giving any reasons. He supposes that the repetition of the words “yea and nay” is designed to denote positiveness of assertion - such positiveness as is commonly shown by such persons, as in the phrases, “what I have written I have written,” “what I have done I have done.” It seems more probable, however, that the phrase is designed to denote the ready compliance which an inconstant and unsettled man is accustomed to make with the wishes of others; his expressing a ready assent to what they propose; falling in with their views; readily making promises; and instantly, through some whim, or caprice, or wish of others, saying “yea, nay,” to the same thing; that is, changing his mind, and altering his purpose without any good reason, or in accordance with any fixed principle or settled rule of action. Paul says that this was not his character. He did not affirm a thing at one time and deny it at another; he did not promise to do a thing one moment and refuse to do it the next.
Verse 18
But as God is true - Tyndale renders this in accordance more literally with the Greek, “God is faithful; for our preaching unto you was not yea and nay.” The phrase seems to have the form of an oath, or to be a solemn appeal to God as a Witness, and to be equivalent to the expression “the Lord liveth,” or “as the Lord liveth.” The idea is,” God is faithful and true. He never deceives; never promises that which he does not perform. So true is it that I am not fickle and changing in my purposes.” This idea of the faithfulness of God is the argument which Paul urges why he felt himself bound to be faithful also. That faithful God he regarded as a witness, and to that God he could appeal on the occasion.
Our word - Margin, “preaching” ( ὁ λόγος ho logosThis may refer either to his preaching, to his promises of visiting them, or his declarations to them in general on any subject. The particular subject under discussion was the promise which he had made to visit them. But he here seems to make his affirmation general, and to say universally of his promises, and his teaching, and of all his communications to them, whether orally or in writing, that they were not characterized by inconstancy and changeableness. It was not his character to be fickle, unsettled, and vacillating.
Verse 19
For the Son of God - In this verse, and the following, Paul states that he felt himself bound to maintain the strictest veracity for two reasons; the one, that Jesus Christ always evinced the strictest veracity 2 Corinthians 1:19; the other, God was always true to all the promises that He made 2 Corinthians 1:20; and as he felt himself to be the servant of the Saviour and of God, he was bound by the most sacred obligations also to maintain a character irreproachable in regard to veracity on the meaning of the phrase “Son of God,” see the note, Romans 1:4.
Jesus Christ - It is agreed, says Bloomfield, by the best commentators, ancient and modern, that by Jesus Christ is here meant his doctrine. The sense is, that the preaching respecting Jesus Christ, did not represent him as fickle, and changeable; as unsettled, and as unfaithful; but as true, consistent, and faithful. As that had been the regular and constant representation of Paul and his fellow-laborers in regard to the Master whom they served, it was to be inferred that they felt themselves bound sacredly to observe the strictest constancy and veracity.
By us … - Silvanus, mentioned here, is the same person who in the Acts of the Apostles is called Silas. He was with Paul at Philippi, and was imprisoned there with him Acts 18:5. Paul was so much attached to him, and had so much confidence in him, that he joined his name with his own in several of his epistles; 1 Thessalonians 1:1; 2 Thessalonians 1:1.
Was not yea and nay - Our representation of him was not that he was fickle and changeable.
But in him was yea - Was not one thing at one time, and another at another. He is the same, yesterday, today, and forever. All that he says is true; all the promises that he makes are firm; all his declarations are faithful. Paul may refer to the fact that the Lord Jesus when on earth was eminently characterized by truth. Nothing was more striking than his veracity. He called himself “the truth,” as being eminently true in all his declarations. “I am the way, and the truth, and the life;” John 14:6; compare Revelation 3:7. And thus Revelation 3:14 he is called “the faithful and true witness.” In all his life he was eminently distinguished for that. His declarations were simple truth; his narratives were simple, unvarnished, uncolored, unexaggerated statements of what actually occurred. He never disguised the truth; never prevaricated; never had any mental reservation; never deceived; never used any word, or threw in any circumstance, that was suited to lead the mind astray. He himself said that this was the great object which he had in view in coming into the world. “To this end was I born and for this cause came I into the world, that I should bear witness unto the truth;” John 18:37. As Jesus Christ was thus distinguished for simple truth, Paul felt that he was under sacred obligations to imitate him, and always to evince the same inviolable fidelity. The most deeply felt obligation on earth is that which the Christian feels to imitate the Redeemer.
Verse 20
For all the promises of God in him - All the promises which God has made through him. This is another reason why Paul felt himself bound to maintain a character of the strictest veracity. The reason was, that God always evinced that; and that since none of His promises failed, he felt himself sacredly bound to imitate Him, and to adhere to all His. The promises of God which are made through Christ, relate to the pardon of sin to the penitent; the sanctification of his people: support in temptation and trial; guidance in perplexity; peace in death, and eternal glory beyond the grave. All of these are made through a Redeemer, and none of these shall fail.
Are yea - Shall all be certainly fulfilled. There shall be no vacillation on the part of God; no fickleness; no abandoning of his gracious intention.
And in him amen - In Revelation 3:14, the Lord Jesus is called the “Amen.” The word means true, faithful, certain. And the expression here means that all the promises which are made to people through a Redeemer shall be certainly fulfilled. They are promises which are confirmed and established, and which shall by no means fail.
Unto the glory of God by us - Either by us ministers and apostles; or by us who are Christians. The latter, I think, is the meaning; and Paul means to say, that the fulfillment of all the promises which God has made to His people shall result in His glory and praise as a God of condescension and veracity. The fact that He has made such promises is an act that tends to His own glory - since it was of His mere grace that they were made; and the fulfillment of these promises in and through the church, shall also tend to produce elevated views of His fidelity and goodness.
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