2Cor 1:12, 6:1 | Clarke | e4.org | Verse 12. For our rejoicing is this ] ηκαυχησις. Our boasting, exultation, subject of glorying . The testimony of our conscience ] μαρτυριοντηςσυνειδησεως. 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. In simplicity ] απλοτητι. from α, denoting unity or together , and πελω, to be ; or from α, negative , and πολυς, many ; not compounded , having one end in view, having no sinister purpose, no by end to answer. Instead of απλοτητι, many MSS. and versions have αγιοτητι, holiness . In godly sincerity ] ειλικρινειαθεου. The sincerity of God : that is, such a sincerity as comes from his work in the soul. ειλικρινεια, sincerity , and ειλικρινης, sincere , come from ειλη, the splendour , or bright shining of the sun ; and here signifies such simplicity of intention , and purity of affection , as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw. Not with fleshly wisdom ] 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. But by the grace of God ] Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above. We have had our conversation ] ανεστραφημεν. 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 αναστρεφω is compounded of ανα, again , and στρεφω, to turn; 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 , 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. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con , together, and verto , I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks , signifying the whole of a man's conduct, the tenor and practice of his life: and conversio astrorum , and conversiones caelestes , is by CICERO used for the course of the stars and heavenly bodies .--De Leg. c. 8: Caelum una conversione atque eadem, ipse circum se torquetur et vertitur .--CIC de Univers ., c. 8: "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself." In the world ] Both among Jews and Gentiles have we always acted as seeing Him who is invisible. More abundantly to you-ward. ] That is, We have given the fullest proof of this in our conduct towards you ; 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.

‏ 2 Corinthians 1:12

Verse 12. For our rejoicing is this] ηκαυχησις. Our boasting, exultation, subject of glorying.

The testimony of our conscience] μαρτυριοντηςσυνειδησεως. 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.

In simplicity] απλοτητι. from α, denoting unity or together, and πελω, to be; or from α, negative, and πολυς, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of απλοτητι, many MSS. and versions have αγιοτητι, holiness.

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

Not with fleshly wisdom] 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.

But by the grace of God] Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.

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

In the world] Both among Jews and Gentiles have we always acted as seeing Him who is invisible.

More abundantly to you-ward.] That is, We have given the fullest proof of this in our conduct towards you; 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.

‏ 2 Corinthians 6:1

CHAPTER VI.

We should not receive the grace of God in vain, having such promises of support from him, 1, 2.

We should act so as to bring no disgrace on the Gospel, 3.

How the apostles behaved themselves, preached, suffered, and rejoiced, 4-10.

St. Paul's affectionate concern for the Corinthians, 11-13.

He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, 14-16.

Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, 17, 18,

NOTES ON CHAP. VI.

Verse 1. We then, as workers together with him] συνεργουντες δεκαιπαρακαλουμεν. The two last words, with him, are not in the text, and some supply the place thus: we then, as workers together WITH YOU, and the Armenian version seems to have read it so; but no MS. has this reading, and no other version. For my own part I see nothing wanting in the text if we only suppose the term apostles; we, (i.e. apostles,) being fellow workers, also entreat you not to receive the grace of God in vain.

By the grace of God, τηνχαριντουθεου, this grace or benefit of God, the apostle certainly means the grand sacrificial offering of Christ for the sin of the world, which he had just before mentioned in speaking of the ministry of reconciliation. We learn, therefore, that it was possible to receive the grace of God and not ultimately benefit by it; or, in other words, to begin in the Spirit and end in the flesh. Should any one say that it is the ministry of reconciliation, that is, the benefit of apostolic preaching, that they might receive in vain; I answer, that the apostolic preaching, and the whole ministry of reconciliation, could be no benefit to any man farther than it might have been a means of conveying to him the salvation of God. And it is most evident that the apostle has in view that grace or benefit that reconciles us to God, and makes us Divinely righteous. And this, and all other benefits of the death of Christ, may be received in vain.