2 Corinthians 1:12–20

The boast of Paul's conscience was simplicity and sincerity, qualities which belong to God's teaching. In his first letter Paul had criticized teaching based on earthly wisdom, and he alludes to that again here. He accused preachers of that kind both because they preached according to the wisdom of the world and because they were doing it in order to make money. For that reason, Paul was unwilling to receive any payment from the Corinthians.

Cato is rightly praised more than Caesar, for, as Sallust says of him: "The less he sought for glory the more it followed him." However, the only kind of glory they were greedy for was merely the reputation of a good name among men; whereas virtue rests not on others' judgments but on the witness of one's own conscience and therefore is better than a good name. Hence the apostle says: "For our glory is this, the testimony of our conscience." … Therefore, virtue should not pursue the glory, honor and dominion which they sought, even though their good men sought to reach these ends by good means, but these things should follow virtue. There is no true virtue save that which pursues the end which is man's true good. It follows, therefore, that Cato should not have sought the honors he sought, but his city should have given them to him because of his virtue and without his asking for them.

There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are "to bless those who persecute us. Bless, and curse not." "For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God" by this inconsiderable instance exhibiting the work of love, that "not in fleshly wisdom, but by the grace of God, we have had our conversation in the world."

Earthly wisdom means knowledge of material things. Those who have this kind of wisdom have no room for the wisdom of the Spirit, which they regard as foolishness.

"For our glorying is this, the testimony of our conscience, that in simplicity and sincerity, not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world."

Here again he openeth to us yet another ground of comfort, and that not small, yea rather, exceeding great, and well fitted to upraise a mind sinking under perils. For seeing he had said, God comforted us, and God delivered us, and had ascribed all to His mercies and their prayers, lest he should thus make the hearer supine, presuming on God's mercy only and the prayers of others, he showeth that they themselves had contributed not a little of their own.

"For our glorying," saith he, "is this, the testimony of our conscience;" that is, our conscience not having whereof to condemn us, as if for evil doings we were persecuted. For though we suffer countless horrors, though from every quarter we be shot at and in peril, it is enough for our comfort, yea rather not only for comfort, but even for our crowning, that our conscience is pure and testifieth unto us that for no evil-doing, but for that which is well-pleasing to God, we thus suffer; for virtue's sake, for heavenly wisdom's, for the salvation of the many.

What then is this glorying and what doth our conscience testify unto us? "That in sincerity," that is to say, having no deceitful thing, no hypocrisy, no dissimulation, no flattery, no ambush or guile, nor any other such thing, but in all frankness, in simplicity, in truth, in a pure and unmalicious spirit, in a guileless mind, having nothing concealed, no festering sore. "Not in fleshly wisdom;" that is, not with evil artifice, nor with wickedness, nor with cleverness of words, nor with webs of sophistries, for this he meaneth by "fleshly wisdom:" and that whereupon they greatly prided themselves, he disclaims and thrusts aside: showing very abundantly that this is no worthy ground for glorying: and that not only he doth not seek it, but he even rejecteth and is ashamed of it.

"But in the grace of God we behaved ourselves in the world."

What is, "in the grace of God?" Displaying the wisdom that is from Him, the power from Him given unto us, by the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, peoples, unlearned as we are and bringing with us nothing of the wisdom that is without. No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men's power they had used; but that by Divine grace they had achieved all success.

Paul is saying that he teaches only what he has been taught by the grace of God, adding nothing of his own to it.

Here is what, he says, serves as a source of consolation for us: our conscience, testifying to us that we are persecuted and pursued not because we have been convicted of wicked deeds, but for virtue and for the salvation of many. So then, the first consolation proceeded from God, while this one, he says, proceeds from the purity of my conscience, and for this reason he also calls it a boast, showing thereby the great power of conviction that he had in a pure conscience.

What, he says, does our conscience testify to us? And why do we boast? We conducted ourselves in "simplicity," that is, in guilelessness of heart, and in "sincerity" and openness of mind, having nothing that needed to be hidden, nothing shameful: this is what God accepts. He said this with the crafty false apostles in mind.

That is, without refined words and intricately woven sentiments. For the wisdom of the flesh is such that they are puffed up by it, but he rejects and despises it.

That is, according to the God-given wisdom, the signs and miracles that occurred by the grace of God. And the greatest consolation is when someone has within himself the testimony that he does everything not by human strength, but by the grace of God. And they lived this way not only in Corinth, but in the whole world.

In what way? For the apostle preached the Gospel to them not only with signs, but also without any recompense on their part. Notice how he attributes his own actions to the grace of God.

After speaking of the comfort he had received from God following his persecution, the Apostle assigns the cause of this comfort, which is hope in God's help. In regard to this he does two things: first, he states the cause of hope; secondly, he supports this with the testimony of those to whom he is writing (v. 13).

He says, therefore: I say that we still hope to be rescued by God to be comforted, For our boast is this, the testimony of our conscience, as if to say: the cause of this hope is our good conscience, for hope is an expectation of things to come and arises from grace and merits. Hence, in regard to this he also does three things: first, he shows the boast which he has in the testimony of a pure conscience; secondly, he suggests the cause of this boasting (v. 12b); thirdly, he discloses the source of this cause (v. 12c).

He says, therefore: The reason I hope and trust in God is because our boast is this, the testimony of our conscience, i.e., I glory in the testimony and purity of our conscience: "If our hearts do not condemn us, we have confidence before God" (1 Jn. 3:21): "The Spirit himself bearing witness with our spirit that we are children of God" (Rom. 8:16). It should be noted that the testimony of conscience is true, because it does not deceive; for many appear good outwardly who are not good in their conscience; and conscience always endures. He does not say, "the conscience of others," but our conscience, because a man should put more trust in the testimony of his own conscience about himself than in the testimony of others; they do not do this who consider themselves good because others are evil rather than because they themselves are truly good. Nor is it done by those who boast in the goodness of a good person, who is joined to them by some bond.

He suggests the cause of this boast when he says, in simplicity of heart, which consists of two things. For purity of conscience consists of two things, namely, that the things a person does are good and that his intention is right. These two things the Apostle says of himself. First, that he has a right intention towards God in his action; hence he says, in simplicity of heart, i.e., with a right intention: "Seek him with sincerity of heart" (Wis. 1:1); "The integrity of the upright guides them" (Prov. 11:3). Secondly, that the things he does are good; hence, he says, and godly sincerity in his actions: "That you may be pure and blameless" (Phil. 1:10).

He discloses the source of the cause of this glory when he says, not by earthly wisdom. This can be taken in two ways. First, as referring to what he had just said, namely, godly sincerity, and then he is suggesting the source of his sincerity and simplicity; as if to say: many of the ancients were wise in earthly wisdom, as the philosophers, and many Jews lived honorably, trusting in the justice of the Law, but we have behaved in the world, not by earthly wisdom, which is according to the nature of things, nor by the desires of the flesh, but by the grace of God: "To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace" (Rom. 8:6); "not in plausible words of wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4); "By the grace of God I am what I am" (1 Cor. 15:10). Or even according to this manner, not by earthly wisdom, i.e., as though relying on human wisdom, but by the grace of God: "Do not rely on your own insight" (Prov. 3:5). Or it might be explained in another way, so that in saying, in simplicity of heart and godly sincerity, he is referring to his purity of life; but in saying, not by earthly wisdom, but by the grace of God, he is referring to the truth of his teaching; as if to say: Just as our life is in the simplicity and sincerity of God, so our teaching is not in earthly wisdom, but in the grace of God. But the first two interpretations are more valid. And although we have behaved thus in the world, yet still more toward you, because he had received collections from the other churches, but not from them: "I robbed other churches" (2 Cor. 11:8). The reason for this might be that they were greedy; hence, in order not to sadden them, he refused to take any revenue from them.

What Paul says is backed up by his actions. It is through actions that we learn what a person really thinks.

"For we write none other things unto you, than what ye read or even acknowledge."

For since he spoke great things of himself and seemed to be bearing witness to himself, an odious thing, he again appeals to them as witnesses of what he says. For, he saith, let no one think that what I say is a boastful flourish of writing; for we declare unto you what yourselves know; and that we lie not ye more than all others can bear us witness. For, when ye read, ye acknowledge that what ye know that we perform in our actions, this we say also in our writings, and your testimony doth not contradict our epistles; but the knowledge which ye had before of us is in harmony with your reading.

"As also ye did acknowledge us in part."

For your knowledge of us, he saith, is not from hearsay but from actual experience. The words "in part" he added from humility. For this is his wont, when necessity constraineth him to say any high-sounding thing, (for he never doth so otherwise,) as desiring quickly to repress again the elation arising from what he had said.

"And I hope ye will acknowledge even to the end."

Seest thou again how from the past he draws pledges for the future; and not from the past only, but also from the power of God? For he affirmed not absolutely, but cast the whole upon God and his hope in Him.

"That we are your glorying, even as ye also are ours, in the day of our Lord Jesus Christ."

Here he cuts at the root of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works. "For these stick not with us, but pass over unto you also, and again from you to us." For seeing he had extolled himself, and produced proof of the past and given security for the future; lest his hearers should reflect on him for talking proudly, or be hurried to enviousness, he makes the rejoicing a common one and declares that this crown of praises is theirs.

Paul says that, in spite of the accusations leveled against him, he does not preach one thing and think another. The facts speak for themselves and prove that he is right.

Since the apostle seemed to have said much about himself, lest anyone say this is self-praise, he says: we write to you what you read in the present epistle and what you already know even without this. For the knowledge you previously received about me does not contradict my epistles. Some, however, understood this as follows: we write to you what you read, that is, what you recall; for reading is recollection, or higher knowledge. And why, he says, do I speak of what you remember, of what you know belongs to us and needs no reminder, as something already known?

Then he calls on them to witness to this holy manner of life, saying, For we write you nothing but what you can read and understand. As if to say: these things I write to you are not unknown to you, because you have already read them in the first letter, and you know them by experience: "I am writing you no new commandment, but an old commandment" (1 Jn. 2:7). And although you do not know fully, because you have received false apostles, I hope you will to the end, namely, of your life, understand, namely, perfectly, as you have understood in part.

Paul asserts that his boasting over his obedient children is noticed and that this will be to their advantage on the day of judgment.

Paul says that the Corinthians have understood only in part, because they have not yet rejected the false accusations which had been made against him.

He places everything upon God. I hope, he says, in God that you know us to be such as our epistles and our past life show us to be. "As also you have acknowledged us in part," that is, you know from experience, because we have already in part presented to you certain proofs of a virtuous life. He said this out of modesty.

What then will you know? That your boast, that is, that I am such that I can give you reason to boast of me, that you have such a teacher who teaches nothing human, nothing harmful, nothing deceitful. Then, lest it seem that he says this about himself out of boasting, he makes the boast mutual and says: and you will be my boast; for I will boast that I had such disciples, not wavering, not yielding to the seductions of the false apostles. When will we boast of one another? Both now, but especially on that day. For even now many see the slanders and reproaches that we endure, and perhaps even slander us, but then, when everything will be revealed, it will be manifest concerning me that I am not such as the calumny of the false apostles represents me to be, and you likewise will be our boast, because you did not join the deceivers.

The reason for this is that when we see someone starting well, we should hope that he will always progress well. And why? Because "he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And you will understand, that you can be proud of us, i.e., that through us you should obtain eternal glory, which a person reaches through the faith of Christ, which we preach to you: "The glory of sons is their fathers" (Prov. 17:6). I say that you can be proud of us as we can be of you, because we hope for the reward of eternal glory through you who have been instructed by us: "For what is our hope or joy or crown of boasting? Is it not you?" (1 Th. 2:19). And this boast will be ours from you on the day of the Lord Jesus, i.e., on the day of judgment, which is called Christ's day, because he will then accomplish his will with sinners by punishing those who in this world did their own will by sinning against the will of Christ the Lord: "At the set time which I appoint I will judge with equity" (Ps. 75:2); "And books were opened... and the dead were judged by what was written in the books, by what they had done" (Rev. 20:12).

This is proof that the Corinthians have mended their ways, because earlier on Paul did not want to see them at all. Commentary on Paul's Epistles.

"And in this confidence I was minded to come before unto you." What confidence? "In relying exceedingly on you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this."

"I was minded to come unto you, and by you to pass into Macedonia."

And yet he promised the contrary in his former Epistle, saying thus: "Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia." How is it then that he here says the contrary? He doth not say the contrary: away with the thought. For it is contrary indeed to what he wrote, but not contrary to what he wished.

Wherefore also here he said not, "I wrote that I would pass by you into Macedonia;" but, "I was minded." For though I did not write on that wise," he says, "nevertheless I was greatly desirous, and 'was minded,' even before, to have come unto you: so far was I from wishing to be later than my promise that I would gladly have come before it." "That ye might have a second benefit." What is, a second benefit? "That ye might have a double benefit, both that from my writings, and that from my presence." By "benefit" he here means pleasure.

"And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judaea."

With what confidence? With the fact that I am not conscious of anything bad in myself, that I am your boast, that I conducted myself not in fleshly wisdom but in the grace of God, and that, finally, you are witnesses of all this for me. That is why I intended "to come to you."

That is, a double joy: one from the first epistle, and another from my presence.

After winning the good will of the Corinthians, the Apostle adds his excuse. In regard to this he does three things: first, he mentions what he intends; secondly, in the form of a question he answers an accusation they made against him (v. 17); thirdly, he excuses himself.

In regard to the first it should be noted that in a previous epistle (which we do not have), which the Apostle has sent to the Corinthians by a messenger, he had promised them that he would visit them before going to Macedonia, and that he would return again to Achaia, where Corinth is, and from Achaia to Judea. Then in a second epistle, which we call the first, he wrote them that he would first go to Macedonia and later to Corinth. Therefore, because this seemed contrary to the first promise, the Apostle now excuses himself for this by first mentioning the promise he originally made; hence, he says, Because I was sure of this. As if to say: you know my honesty and sincerity and you are my witnesses and my glory; therefore, because I was sure of this, i.e., relying on this, because we hope to be glorified by you, I wanted to come to you first, so that you might have a double pleasure, because a second visit and strengthening of the faith is called a second grace in relation to the time they were first converted by his ministry and his teaching. I 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. This is the sequence of the first promise, but in the preceding epistle this is a contrary sequence, as has been said.

Some people think that Paul said this aggressively, because in the first epistle he had promised the Corinthians that he would visit the Macedonians first and then come to Corinth. But as they were not willing to wait for him, he gives them a piece of his mind.

In the first epistle he said: "I will come to you when I pass through Macedonia" (1 Cor. 16:5), but here he says: "I intended to come to you earlier." What then? Does he contradict himself? No. For although I wrote otherwise, he says, I nevertheless strove and desired to come to you before I would see Macedonia. So far was I from being negligent in coming to you and delaying the fulfillment of my promise, that I even desired to come earlier.

In the first epistle he said indefinitely: "that you may send me on my way, wherever I go" (1 Cor. 16:6), fearing that, having said he would go to Judea, and then, being compelled by the Spirit to go to another place, he might appear to be a liar. But now, when he did not manage to come to them, he boldly says that he wanted them to send him on his way to Judea; but it was God's will that I not come to you at all and not be sent on my way by you to Judea. Listen to what follows.

Paul dismisses the charge that he cannot be trusted by telling the Corinthians that he did not change his mind lightly. He had good reasons for not doing what he had originally planned. When a spiritually minded person does not do what he intends to, it is because he has in mind something more providential for the salvation of someone's soul. The apostle did not carry out his original plan in order that the Corinthians might become better men and women. He delayed his coming specifically because there were some among them who had not purified themselves, and he was waiting for that to happen first. This is spiritual thinking. Carnal thinking, by contrast, makes changes of plan in order to suit personal desires, not in order to do what is beneficial.

"When I therefore was thus minded, did I show fickleness?"

Here in what follows, he directly does away with the charge arising out of his delay and absence. For what he says is of this nature. "I was minded to come unto you." "Wherefore then did I not come? Is it as light-minded and changeable?" for this is, "did I show fickleness?" By no means. But wherefore? "Because what things I purpose, I purpose not according to the flesh." What is, "not according to the flesh?" I purpose not "carnally."

"That with me there should be the yea yea and the nay nay."

But still even this is obscure. What is it then he says? The carnal man, that is, he that is rivetted to the present things and is continually occupied in them, and is without the sphere of the Spirit's influence, has power to go every where, and to wander whithersoever he will. But he that is the servant of the Spirit, and is led, and led about by Him, cannot everywhere be lord of his own purpose, having made it dependent upon the authority thence given; but it so fares with him as if a trusty servant, whose motions are always ruled by his lord's biddings and who has no power over himself nor is able to rest even a little, should make some promise to his fellow-servants, and then because his master would have it otherwise should fail to perform his promise. This then is what he means by, "I purpose not according to the flesh." I am not beyond the Spirit's governance, nor have liberty to go where I will. For I am subject to lordship and commands, the Comforter's, and by His decrees I am led, and led about. For this cause I was unable to come, for it was not the Spirit's will.

Here he more clearly defends himself regarding the delay, saying that he wished to come to them, but why did he not come? Is it because I am fickle and inconstant, deciding now one way, now another? No. Or do I desire according to the flesh, that is, in a human manner, and am guided by my own will, so that whatever I decide myself, I carry out, whether it be yes or no? Not at all. But I am under the direction of the Spirit and do not have the authority to go where I wish, but where He commands. Therefore, with me "yes" often does not remain "yes," for this is not pleasing to the Spirit, and "no" does not remain "no," for what I deny, the Spirit commands. Observe the wisdom: how that which the slanderers made a pretext for reproach — namely, that he did not come although he had promised — he turns into praise, saying that he does not have authority over himself, but the Spirit leads him wherever it is pleasing to Him. What then? Did he make the promise without the assistance of the Spirit, but out of ignorance of the future? Out of ignorance, for he did not know all things. Thus he also prayed sometimes for what was unprofitable, for example, for the removal of temptations (2 Cor. 12:7–9). And in the Acts there is an example that this was beneficial, so that people would not regard the apostles as gods, as happened with the Lycaonians (Acts 14:11).

Then he puts the accusation for this change, for which the Corinthians accused him, in the form of a question, saying, Was I vacillating when I wanted to do this? For on account of this they charged him with two things: light-mindedness, because he changed his mind: "The fool changes like the moon" (Sir. 27:11); and carnal love, because it seemed to them that he had done this from some carnal and human affection. Hence, he touches on two points: first, light-mindedness, and he says, Was I vacillating, if I failed to do what I once wanted to do? God forbid! "Neither must you think, if we command different things, that it comes from the levity of our mind" (Est. 16:9); "In the mighty throng I will praise you" (Ps. 35:18). Secondly he touches on carnal affection, when he says, Do I make my plans like a worldly man, i.e., according to carnal affection, ready to say Yes and No at once, i.e., to affirm and deny: "Some suspect us of acting in worldly fashion" (2 Cor. 10:2); "A double-minded man is unstable in all his ways" (Jas. 1:7-8).

Paul is saying that God's preaching through him has been faithful. Flatterers, on the other hand, frequently fail to mention things which are true in order not to offend people. Commentary on Paul's Epistles.

"But as God is faithful, our word toward you was not yea and nay."

He skillfully overturns a rising objection. For one might say, If after having promised, thou hast put off coming, and yea is not yea, and nay nay, with thee, but what thou sayest now thou unsayest afterwards, as thou didst in the case of this Journey: woe is unto us, if all this were the case in the Preaching too. Now lest they should have these thoughts and be troubled thereat, he says, "But as God is faithful, our word toward you was not yea and nay." This, saith he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calleth his preaching here, "word.") Then he bringeth proof of this that cannot be gainsaid, by referring all to God. What he saith is this; "the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie." Whereupon also he said, "God is faithful," that is, "true." "Mistrust not then what is from Him, for there is nought of man in it."

He refutes an objection that arises. Someone could quite rightly say: if what you say is unreliable, and you often say "yes" but it turns out to be "no," then we fear that your teaching and your preaching may be the same — "yes" and "no," that is, inconstant and unreliable. In refutation of this objection, he says that the promise to come to them was his own affair, and therefore it was not fulfilled; but as for the preaching, it is the work of God, and what is from God is inaccessible to falsehood. Therefore he also said: "God is faithful," that is, true, and since He is true, His word to you, preached by us, is neither inconstant nor unreliable, sometimes "yes" and sometimes "no."

Having enlarged upon their accusation, he excuses himself, saying, As surely as God is faithful, our word to you has not been Yes and No. In regard to this he does two things: first, he declares that he did not lie; secondly, he shows how he did not lie (v. 21).

He shows in two ways that he had not lied, namely, from his character and from the cause for his not lying. From his character, because we should not suppose that a person would easily lie, if he has never been found to be a liar. According to this explanation, As surely as God is faithful, is spoken with the force of an oath. As if to say: God is my witness that my word, namely, my preaching, to you has not been Yes and No, i.e., there is no falsity in it: "A faithful God, without deceit, just and upright is he" (Deut. 32:4). But if God is faithful is taken for the truth of the divine promise, then the sense is: God is faithful, i.e., he keeps his promises, but he had promised to send you preachers of the truth: "I will give you shepherds after my own heart" (Jer. 3:15). Therefore, since I was sent by him, our word to you has not been Yes and No.

Competent preachers ought to be unambiguous about what they say. Say nothing that is not beneficial. Given that our human will often tends in ambivalent directions, Paul is insistent that he is not acting according to his will but according to what he knows will be helpful. In Christ, of course, this problem does not exist, because he always wills what is beneficial. Furthermore, Christ's will never changes and is never uncertain.

And when we confess that we have lied, we speak the truth, for we are saying what we know, and we know that we have lied. That Word, however, which is God and more powerful than ourselves, cannot do this.… And of himself he does not speak, but of that Father is everything that he speaks, since the Father speaks it in a unique way. The great power of that Word is that he cannot lie, because in him there cannot be yes and no but yes, yes; no, no. For that is not even to be called a word if it is not true.

"For the Son of God," saith he, "Who was preached among you by us, even by me, and Silvanus, and Timothy, was not yea and nay."

For on this account he brings before them the company of the teachers also, as thence too giving credibility to the testimony by those who taught, and not who heard it only. And yet they were disciples; however in his modesty he counts them as in the rank of teachers. But what is, "was not yea and nay?" I have never, he saith, unsaid what before I said in the Preaching. My discourse to you was not now this, now that. For this is not of faith, but of an erring mind.

"But in Him was the yea." That is, just as I said, the word abideth unshaken and steadfast.

Finally he says what word was not "yes" and "no." He Whom we preached to you was not "yes" and "no," that is, one thing was not preached now and another thing now, but it was "yes," that is, what was preached was firm and without wavering. He also lists many of those who preached, presenting their testimony as worthy of belief and at the same time teaching humility, for he presents his disciples as co-teachers.

In regard to the cause, he excuses himself for two reasons, namely, from the motive and the efficient cause. His motive for not lying is that a person who assumes an office is naturally moved to what suits that office and not to what is contrary; but it is obvious that the Apostle's office is to preach the truth. Therefore, he is not moved to the contrary of the truth, which is to lie. In regard to this he does three things: first, he proves the truth of his word by the word of Christ; secondly, he proves the truth of Christ by the word of God; thirdly, he concludes to what he intended (v. 20b).

He says, therefore: I say that our words should be regarded as true, and true they are, because we have preached Christ, in whom there is no falsehood. And this is what he says, For the Son of God, Jesus Christ, whom we preached among you, Silvanus, by me, i.e., to say principally, and Silvanus, secondarily (he is the Silas of Ac. 18:5), and Timothy mentioned above. For those two were with the Apostle when he first converted them. He, namely, the Son of God, was not Yes and No, i.e., there was not falsity, for he did nothing unbecoming, but in him it is always Yes, i.e., the truth, for truth and being are convertible: "I am the way and the truth and the life" (Jn. 14:6).

Paul means that the work of the Father and the Son is one. When the Father gives the Spirit, the Son gives him too, because the Holy Spirit comes from both of them. He is thinking of the Trinity here because he has been speaking about the perfecting of mankind. The whole sum of perfection is found in the Trinity.

"For how many soever be the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

What is this, "how many soever the promises of God?" The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he saith that they abide immoveable, and in them is no yea and nay, that is, the things spoken were not now true, and now false, as was the case about my being with you, but always true.

And first indeed he contends for the articles of the faith, and the word concerning Christ, saying, "My word" and my preaching, "was not yea and nay;" next, for the promises "for how many soever be the promises, of God, in Him is the yea." But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He "always" is, and is the same. But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. "Unto the glory of God through us." What is, "unto [His] glory through us?" He fulfilleth them by us, that is, and by His benefits towards us unto His glory; for this is "for the glory of God." But if they be for the glory of God, they will certainly come to pass. For His own glory He will not think little of, even did He think little of our salvation. But as it is, He thinketh not little of our salvation either, both because He loveth mankind exceedingly, and because our salvation is bound up with His glory from these things accruing.

In the preaching there are many promises: the resurrection of the dead, adoption, and in general the hope of the age to come. So then, he says that not only is the preaching always perfectly the same and proclaimed with unchangeableness, but so also are the promises contained in it, for they are God's. And what God has promised is in Him "yes" and in Him "amen," that is, it is unchangeable, for it is fulfilled not in any man but in God Himself, which is why it is also unchangeable. Moreover, they serve for His glory, and certainly, if for nothing else, then for His own glory God will fulfill His promises. How then will He fulfill them? "Through us," that is, through His benefactions toward us. For we who receive the promises give Him occasion to fulfill these promises. And if the promises of God are faithful, then all the more faithful is God Himself, and the word concerning Him is firm. The words "through us" can also be understood in another way, that is, to the glory of God offered up to Him through us, for He is glorified through us.

But because there might be some doubt about his statement that there was no falsity in Christ, he at once proves this, saying, For all the promises of God find their Yes in him. He proves this in the following way: it is obvious that there can be no falsity in that which is the manifestation of the divine truth; but the Son of God came to manifest the divine truth in the promises made by God to be fulfilled through him. Therefore there is no falsity in him. And that is what he says: there is not in the Son of God Yes and No, because all the promises of God, namely made to men, find their Yes in him, i.e., in Christ, i.e., they are verified and fulfilled in Christ: "I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs" (Rom. 15:8).

From this, therefore, the Apostle concludes that his words are true, because he preaches the Son of God, in whom is the truth. That is why through him, namely, Christ, we utter the Amen, i.e., that which is true: "The words of the Amen, the faithful and true witness" (Rev. 3:14); "He who blesses himself in the land shall bless himself by the God of truth, amen" (Is. 65:16). This truth we say to God, i.e., to the honor of God, namely, manifesting his truth to the glory of God and our glory, because our glory is to show and preach the word of God.