2nd Corinthians Chapter 1 verse 12 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 12-14. - Vindication of his right to their sympathy. Verse 12. - For our rejoicing; rather, for our boasting is this. My expression of confidence in your sympathy with me may sound like a boast, but my boast merely accords with the testimony of my conscience that I have been sincere and honest to all, and most of all to you. The testimony of our conscience. To this St. Paul frequently appeals (Acts 23:1; Acts 24:16; Romans 9:1; 1 Corinthians 4:4). In simplicity; rather, in holiness. The best reading is ἁγιότητι (א, A, B, C, K), not ἀπλότητι. "Holiness" seems to have been altered to "simplicity," both on dogmatic grounds and because it is a rare word, only occurring in Hebrews 12:10. And godly sincerity; literally, sincerity of God; i.e. sincerity which is a gift of Divine grace (comp. "peace of God," Philippians 4:7; "righteousness of God," Romans 1:17). For the word used for "sincerity," see note on 1 Corinthians 5:8. Not with fleshly wisdom (comp. 2 Corinthians 2:17; 1 Corinthians 2:4), but by the grace of God. The preposition in both clauses is "in." The grace of God was the atmosphere which the apostle breathed, the sphere in which he worked. We have had our conversation. We lived and moved. The word "conversation" originally meant "mode of life," and is used to translate both anastrophe and politeuma, which means properly "citizenship." The exclusive modern sense of "conversation" is not earlier than the last century. In the world; i.e. in my general life as regards all men. More abundantly to you-ward. Sincerity, holiness, the signs of the grace of God, were specially shown by the apostle towards the Corinthians, because they were specially needed to guide his relations towards a Church which inspired him with deep affection, but which required special wisdom to guide and govern. The fact that, in spite of all his exceptional care, such bitter taunts could still be levelled at him, shows that he had not been mistaken in supposing that no Church required from him a more anxious watchfulness over all his conduct.

Ellicott's Commentary

Ellicott's Commentary for English Readers(12) For our rejoicing is this. . . .--Better, our boast, as in Romans 3:17; Romans 15:17; 1Corinthians 15:31. With the feeling of jubilant thankfulness which has hitherto characterised his language there mingles another of a different character. It had, perhaps, been in the background of his thoughts all along. He had seemed, in 1Corinthians 4:21, to imply that he was coming to take strong measures against evil-doers ("Shall I come unto you with a rod, or in love?"). In 1Corinthians 16:2-8 he had spoken yet more definitely, "I will come unto you, when I shall have passed through Macedonia." And yet he had not come. Titus would seem to have told him what was said of this: "He was fickle, and changeable; said Yes one day, and No another. Perhaps he was afraid to come." He is eager to refute the charge without a formal pleading as in answer to it, and seems to cast about for an opening. He finds it in the words which he had just dictated. He has a right to assume that the Corinthians will pray and give thanks for him, for he can boast that he has never failed, conscience bearing him witness, in transparent sincerity to them.The testimony of our conscience.--The words present an obviously undesigned coincidence with St. Paul's language in Acts 23:1; Acts 24:16, and again with that of Romans 9:1. To have nothing on his conscience, to "know nothing by (i.e., against) himself" (1Corinthians 4:4), was the great law of his life. And this was true, as of his whole life in relation to the Corinthians, so especially of the supposed change of purpose with which he had been taunted. . . .