2Cor 1:12, 8:2, 9:11, 13, Eph 6:5, Col 3:22 | Barnes | STEP | Verse 12. For our rejoicing is this . The source or cause of our rejoicing. "I have a just cause of rejoicing; and it is, that I have endeavoured to live a life of simplicity and godly sincerity, and have not been actuated by the principles of worldly wisdom." The connexion here is not very obvious, and it is not quite easy to trace it. Most expositors, as Doddridge, Locke, Macknight, Bloomfield, etc. suppose that he mentions the purity of his life as a reason why he had a right to expect their prayers, as he had requested in . They would not doubt, it is supposed, that his life had been characterized by great simplicity and sincerity, and would feel, therefore, a deep interest in his welfare, and be disposed to render thanks that he had been preserved in the day of peril. But the whole context and the scope of the passage are rather to be taken into view. Paul had been exposed to death, he had no hope of life. Then the ground of his rejoicing and of his confidence was, that he had lived a holy life. he had not been actuated by "fleshly wisdom," but he had been animated and guided by "the grace of God." His aim had been simple, his purpose holy, and he had the testimony of his conscience that his motives had been right; and he had, therefore, no concern about the result. A good conscience, a holy life through Jesus Christ, will enable a man always to look calmly on death. What has a Christian to fear in death? Paul had kept a good conscience towards all; but he says that he had special and peculiar joy that he had done it towards the Corinthians. This he says, because many there had accused him of fickleness, and of disregard for their interests. He declares, therefore, that even in the prospect of death he had a consciousness of rectitude towards them, and proceeds to show that the charge against him was not well-founded. I regard this passage, therefore, as designed to express the fact that Paul, in view of sudden death, had a consciousness of a life of piety, and was comforted with the reflection that he had not been actuated by the "fleshly wisdom" of the world. The testimony of our conscience . An approving conscience. It does not condemn me on the subject. Though others might accuse him, though his name might be calumniated, yet he had comfort in the approval which his own conscience gave to his course. Paul's conscience was enlightened, and its decisions were correct. Whatever others might charge him with, he knew what had been the aim and purpose of his life; and the consciousness of upright aims, and of such plans as the "grace of God" would prompt to, sustained him. An approving conscience is of inestimable value when we are calumniated--and when we draw near to death. That in simplicity . εναπλοτητι. Tindal renders this forcibly, "without doubleness." The word means sincerity, candour, probity, plain-heartedness, Christian simplicity, frankness, integrity. See . It stands opposed to double-dealings and purposes; to deceitful appearances, and crafty plans; to mere policy, and craftiness in accomplishing an object. A man under the influence of this, is straightforward, candid, open, frank; and he expects to accomplish his purpose by integrity and fair dealing, and not by stratagem and cunning. Policy, craft, artful plans, and deep-laid schemes of deceit belong to the world; simplicity of aim and purpose are the true characteristics of a real Christian. And godly sincerity . Greek, "Sincerity of God." This may be a Hebrew idiom, by which the superlative degree is indicated; when, in order to express the highest degree, they added the name of God, as in the phrases "mountains of God," signifying the highest mountains, or "cedars of God," denoting lofty cedars. Or it may mean such sincerity as God manifests and approves; such as he, by his grace, would produce in the heart; such as the religion of the gospel is fitted to produce. The word used here, ειλικρινεια, and rendered sincerity , denotes, properly, clearness , such as is judged of or discerned in sunshine, (from ειλη and κρινω,) and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine . The plans of the world are obscure, deceitful, and dark, as if in night . Not with fleshly wisdom . Not with the wisdom which is manifested by the men of this world; not by the principles of cunning, and mere policy, and expediency, which often characterize them. The phrase here stands opposed to simplicity and sincerity, to openness and straightforwardness. And Paul means to disclaim for himself, and for his fellow-labourers, all that carnal policy which distinguishes the mere men of the world. And if Paul deemed such policy improper for him, we should deem it improper for us; if he had no plans which he wished to advance by it, we should have none; if he would not employ it in the promotion of good plans, neither should we. It has been the curse of the church and the bane of religion; and it is to this day exerting a withering and blighting influence on the church. The moment that such plans are resorted to, it is proof that the vitality of religion is gone; and any man who feels that his purposes cannot be accomplished but by such carnal policy, should set it down as full demonstration that his plans are wrong, and that his purpose should be abandoned. But by the grace God . This phrase stands opposed, evidently, to "fleshly wisdom." It means that Paul had been influenced by such sentiments and principles as would be suggested or prompted by the influence of his grace. Locke renders it, "By the favour of God directing me." God had shown him favour ; God had directed him; and he had kept him from the crooked and devious ways of mere worldly policy. The idea seems to be not merely that he had pursued a correct and upright course of life, but that he was indebted for this to the mere grace and favour of God--an idea which Paul omitted no opportunity of acknowledging. We have had our conversation . We have conducted ourselves, (ανεστραφημεν.) The word here used means, literally, to turn up, to overturn; then to turn back, to return, and, in the middle voice, to turn one's self around, to turn one's self to anything, and, also, to move about in, to live in, to be conversant with, to conduct one's self. In this sense it seems to be used here. Comp. . The word conversation we usually apply to oral discourse; but in the Scriptures it means conduct; and the sense of the passage is, that Paul had conducted himself in accordance with the principles of the grace of God, and had been influenced by that. In the world . Everywhere; wherever I have been. This does not mean in the world, as contradistinguished from the church; but in the world at large, or wherever he had been, as contradistinguished from the church at Corinth. It had been his common and universal practice. And more abundantly to you-ward . Especially towards you. This was added, doubtless, because there had, been charges against him in Corinth, that he had been crafty, cunning, deceitful, and especially that he had deceived them, , in not visiting them as he had promised. He affirms, therefore, that in all things he had acted in the manner to which the grace of God prompted, and that his conduct, in all respects, had been that of entire simplicity and sincerity. (+) "rejoicing" "glorying" (b) "not with fleshly" (c) "Grace of God" (++) "fleshly" "carnal" (&) "conversation" "Behaved ourselves" (|) "to you-ward" "Towards you"

2 Corinthians 1:12

Verse 12. For our rejoicing is this. The source or cause of our rejoicing. "I have a just cause of rejoicing; and it is, that I have endeavoured to live a life of simplicity and godly sincerity, and have not been actuated by the principles of worldly wisdom." The connexion here is not very obvious, and it is not quite easy to trace it. Most expositors, as Doddridge, Locke, Macknight, Bloomfield, etc. suppose that he mentions the purity of his life as a reason why he had a right to expect their prayers, as he had requested in 2Cor 1:11. They would not doubt, it is supposed, that his life had been characterized by great simplicity and sincerity, and would feel, therefore, a deep interest in his welfare, and be disposed to render thanks that he had been preserved in the day of peril. But the whole context and the scope of the passage are rather to be taken into view. Paul had been exposed to death, he had no hope of life. Then the ground of his rejoicing and of his confidence was, that he had lived a holy life. he had not been actuated by "fleshly wisdom," but he had been animated and guided by "the grace of God." His aim had been simple, his purpose holy, and he had the testimony of his conscience that his motives had been right; and he had, therefore, no concern about the result. A good conscience, a holy life through Jesus Christ, will enable a man always to look calmly on death. What has a Christian to fear in death? Paul had kept a good conscience towards all; but he says that he had special and peculiar joy that he had done it towards the Corinthians. This he says, because many there had accused him of fickleness, and of disregard for their interests. He declares, therefore, that even in the prospect of death he had a consciousness of rectitude towards them, and proceeds to show 2Cor 1:13-23 that the charge against him was not well-founded. I regard this passage, therefore, as designed to express the fact that Paul, in view of sudden death, had a consciousness of a life of piety, and was comforted with the reflection that he had not been actuated by the "fleshly wisdom" of the world.

The testimony of our conscience. An approving conscience. It does not condemn me on the subject. Though others might accuse him, though his name might be calumniated, yet he had comfort in the approval which his own conscience gave to his course. Paul's conscience was enlightened, and its decisions were correct. Whatever others might charge him with, he knew what had been the aim and purpose of his life; and the consciousness of upright aims, and of such plans as the "grace of God" would prompt to, sustained him. An approving conscience is of inestimable value when we are calumniated--and when we draw near to death.

That in simplicity. εναπλοτητι. Tindal renders this forcibly, "without doubleness." The word means sincerity, candour, probity, plain-heartedness, Christian simplicity, frankness, integrity. See 2Cor 11:3. It stands opposed to double-dealings and purposes; to deceitful appearances, and crafty plans; to mere policy, and craftiness in accomplishing an object. A man under the influence of this, is straightforward, candid, open, frank; and he expects to accomplish his purpose by integrity and fair dealing, and not by stratagem and cunning. Policy, craft, artful plans, and deep-laid schemes of deceit belong to the world; simplicity of aim and purpose are the true characteristics of a real Christian.

And godly sincerity. Greek, "Sincerity of God." This may be a Hebrew idiom, by which the superlative degree is indicated; when, in order to express the highest degree, they added the name of God, as in the phrases "mountains of God," signifying the highest mountains, or "cedars of God," denoting lofty cedars. Or it may mean such sincerity as God manifests and approves; such as he, by his grace, would produce in the heart; such as the religion of the gospel is fitted to produce. The word used here, ειλικρινεια, and rendered sincerity, denotes, properly, clearness, such as is judged of or discerned in sunshine, (from ειλη and κρινω,) and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in night.

Not with fleshly wisdom. Not with the wisdom which is manifested by the men of this world; not by the principles of cunning, and mere policy, and expediency, which often characterize them. The phrase here stands opposed to simplicity and sincerity, to openness and straightforwardness. And Paul means to disclaim for himself, and for his fellow-labourers, all that carnal policy which distinguishes the mere men of the world. And if Paul deemed such policy improper for him, we should deem it improper for us; if he had no plans which he wished to advance by it, we should have none; if he would not employ it in the promotion of good plans, neither should we. It has been the curse of the church and the bane of religion; and it is to this day exerting a withering and blighting influence on the church. The moment that such plans are resorted to, it is proof that the vitality of religion is gone; and any man who feels that his purposes cannot be accomplished but by such carnal policy, should set it down as full demonstration that his plans are wrong, and that his purpose should be abandoned.

But by the grace God. This phrase stands opposed, evidently, to "fleshly wisdom." It means that Paul had been influenced by such sentiments and principles as would be suggested or prompted by the influence of his grace. Locke renders it, "By the favour of God directing me." God had shown him favour; God had directed him; and he had kept him from the crooked and devious ways of mere worldly policy. The idea seems to be not merely that he had pursued a correct and upright course of life, but that he was indebted for this to the mere grace and favour of God--an idea which Paul omitted no opportunity of acknowledging.

We have had our conversation. We have conducted ourselves, (ανεστραφημεν.) The word here used means, literally, to turn up, to overturn; then to turn back, to return, and, in the middle voice, to turn one's self around, to turn one's self to anything, and, also, to move about in, to live in, to be conversant with, to conduct one's self. In this sense it seems to be used here. Comp. Heb 10:33, 13:18, 1Timm 3:15, 1Pet 1:17. The word conversation we usually apply to oral discourse; but in the Scriptures it means conduct; and the sense of the passage is, that Paul had conducted himself in accordance with the principles of the grace of God, and had been influenced by that.

In the world. Everywhere; wherever I have been. This does not mean in the world, as contradistinguished from the church; but in the world at large, or wherever he had been, as contradistinguished from the church at Corinth. It had been his common and universal practice.

And more abundantly to you-ward. Especially towards you. This was added, doubtless, because there had, been charges against him in Corinth, that he had been crafty, cunning, deceitful, and especially that he had deceived them, 2Cor 1:17, in not visiting them as he had promised. He affirms, therefore, that in all things he had acted in the manner to which the grace of God prompted, and that his conduct, in all respects, had been that of entire simplicity and sincerity.

(+) "rejoicing" "glorying" (b) "not with fleshly" 1Cor 2:4,13 (c) "Grace of God" 1Cor 15:10 (++) "fleshly" "carnal" (&) "conversation" "Behaved ourselves" (|) "to you-ward" "Towards you"

2 Corinthians 8:2

Verse 2. How that, in a great trial of affliction. When it might be supposed they were unable to give; when many would suppose they needed the aid of others; or when it might be supposed their minds would be wholly engrossed with their own concerns. The trial to which the apostle here refers was doubtless some persecution which Was excited against them, probably by the Jews. Acts 16:20, 17:5.

The abundance of their joy. Their joy arising from the hopes and promises of the gospel. Notwithstanding their persecutions, their joy has abounded, and the effect of their joy has been seen in the liberal contribution which they have made. Their joy could not be repressed by their persecution, and they cheerfully contributed largely to the aid of others.

And their deep poverty. Their very low estate of poverty was made to contribute liberally to the wants of others. It is implied here,

(1.) that they were very poor--a fact arising probably from the consideration that the poor gene- rally embraced the gospel first, and also because it is probable that they were molested and stripped of their property in persecutions. Comp. Heb 10:34.

(2.) That notwithstanding this they were enabled to make a liberal contribution--a fact demonstrating that a people can do much even when poor, if all feel disposed to do it, and that afflictions are favourable to the effort. And,

(3.) that one cause of this was the joy which they had even in their trials. If a people have the joys of the gospel; if they have the consolations of religion themselves, they will somehow or other find means to contribute to the welfare of others. They will be willing to labour with reference to it, or they will find something which they can sacrifice or spare. Even their deep poverty will abound in the fruits of benevolence.

Abounded. They contributed liberally. Their joy was manifested in a large donation, notwithstanding their poverty.

Unto the riches of their liberality, Marg., "simplicity." The word (απλοτης) here used, means properly sincerity, candour, probity; then Christian simplicity, integrity; then liberality. See Rom 12:8, (Marg.;) 2Cor 9:11,13. The phrase, "riches of liberality," is a Hebraism, meaning rich or abundant liberality; The sense is, their liberality was much greater than could be expected from persons so poor; and the object of the apostle is to excite the Corinthians to give liberally by their example.

(b) "deep poverty" Mk 12:44 (1) "liberality" "simplicity"

2 Corinthians 9:11

Verse 11. Being enriched in every thing, etc. In all respects your riches are conferred on you for this purpose. The design of the apostle is to state to them the true reason why wealth was bestowed. It was not for the purposes of luxury and self-gratification; not to be spent in sensual enjoyment, not for parade and display; it was that it might be distributed to others in such a way as to cause thanksgiving to God. At the same time, this implies the expression of an earnest wish on the part of Paul. He did not desire that they should be rich for their own gratification or pleasure; he desired it only as the means of their doing good to others. Right feeling will desire property only as the means of promoting happiness and producing thanksgiving to God. They who truly love their children and friends will wish them to be successful in acquiring wealth only that they may have the means and the disposition to alleviate misery, and promote the happiness of all around them. No one who has true benevolence will desire that any one in whom he feels an interest should be enriched for the purpose of living amidst luxury, and encompassing himself with the indulgences which wealth can furnish. If a man has not a disposition to do good with money, it is not true benevolence, to desire that he may possess it.

To all bountifulness. Marg., Simplicity, or liberality. The word (απλοτητα) means, properly, sincerity, candour, probity; then also simplicity, frankness, fidelity, and especially as manifesting itself in liberality. See Rom 12:8, 2Cor 8:2. Here it evidently means liberality; and the idea is, that property is given for this purpose, in order that there may be liberality evinced in doing good to others.

Which causeth through us, etc. That is, we shall so distribute your alms as to cause thanksgiving to God. The result will be, that by our instrumentality thanks will be given to the great Source and Giver of all wealth. Property should always be so employed as to produce thanksgiving. If it is made to contribute to our own support and the support of our families, it should excite thanksgiving. If it is given to others, it should be so given, if it is possible, that the recipient should be more grateful to God than to us; should feel that though we may be the honoured instrument in distributing it, yet the true benefactor is God.

(1) "all bountifulness" "simplicity, or liberality" (d) "causeth through us" 2Cor 1:11, 4:15

2 Corinthians 9:13

Verse 13. Whiles by the experiment, etc. Or rather, by the experience of this ministration; the proof, (δοκιμης,) the evidence here furnished of your liberality. They shall in this ministration have experience or proof of your Christian principle.

They glorify God. They will praise God as the source of your liberality, as having given you the means of being liberal, and having inclined your hearts to it.

For your professed subjection, etc. Literally, "For the obedience of your profession of the gospel." It does not imply merely that there was a profession of religion, but that there was a real subjection to the gospel which they professed. This is not clearly expressed in our translation. Tindal has expressed it better, "Which praise God for your obedience in acknowledging the gospel of Christ." There was a real and sincere submission to the gospel of Christ, and that was manifested by their giving liberally to supply the wants of others. The doctrine is, that one evidence of true subjection to the gospel, one proof that our profession is sincere and genuine, is a willingness to contribute to relieve the wants of the poor and afflicted friends of the Redeemer.

And unto all men. That is, all others whom you may have the opportunity of relieving.

(*) "experiment" "experience" (f) "glorify God" mt 5:16

Ephesians 6:5

Verse 5. Servants. οιδουλοι. The word here used denotes one who is bound to render service to another, whether that service be free or voluntary; and may denote, therefore, either a slave, or one who binds himself to render service to another. It is often used in these senses in the New Testament, just as it is elsewhere. It cannot be demonstrated that the word here necessarily means slaves; though, if slavery existed among those to whom this epistle was written-- as there can be little doubt that it did--it is a word which would apply to those in this condition. 1Cor 7:21; Gall 3:28. On the general subject of slavery, and the Scripture doctrine in regard to it, Isa 58:6. Whether the persons here referred to were slaves, or were those who had bound themselves to render a voluntary servitude, the directions here given were equally appropriate. It was not the design of the Christian religion to produce a rude sundering of the ties which bind man to man, but to teach all to perform their duties aright in the relations in which Christianity found them, and gradually to modify the customs of society, and to produce ultimately the universal prevalence of that which is right.

Be obedient to them. This is the uniform direction in the New Testament. See 1Pet 2:18, 1Timm 6:1-3. 1Cor 7:21. The idea is, that they were to show in that relation the excellence of the religion which they professed. If they could be made free, they were to prefer that condition to a state of bondage, 1Cor 7:21; but while the relation remained, they were to be kind, gentle, and obedient, as became Christians. In the parallel place in Colossians, Col 3:22,) it is said that they were to obey their masters "in all things." But evidently this is to be understood with the limitations implied in the case of wives and children, Eph 5:24; Eph 6:1, and a master would have no right to command that which was morally wrong.

According to the flesh. This is designed, evidently, to limit the obligation to obedience. The meaning is, that they had control over the body, the flesh. They had the power to command the service which the body could render; but they were not lords of the spirit. The soul acknowledged God as its Lord, and to the Lord they were to be subject in a higher sense than to their masters.

With fear and trembling. With reverence, and with a dread of offending them. They have authority and power over you, and you should be afraid to incur their displeasure. Whatever might be true about the propriety of slavery, and whatever might be the duty of the master about setting the slave free, it would be more to the honour of religion for the servant to perform his task with a willing mind, than to be contumacious and rebellious. He could do more for the honour of religion by patiently submitting to even what he felt to be wrong, than by being punished for what would be regarded as rebellion. It may be added here, that it was presumed that servants then could read. These directions were addressed to them, not to their masters. Of what use would be directions like these addressed to American slaves--scarce any of whom can read?

In singleness of your heart. With a simple, sincere desire to do what ought to be done.

As unto Christ. Feeling that by rendering proper service to your masters you are in fact serving the Lord, and that you are doing that which will be well-pleasing to him. 1Cor 7:22. Fidelity, in whatever situation we may be in life, is acceptable service to the Lord. A Christian may as acceptably serve the Lord Jesus in the condition of a servant, as if he were a minister of the gospel, or a king on a throne. Besides, it will greatly lighten the burdens of such a situation, and make the toils of an humble condition easy, to remember that we are then serving the Lord.

(a) "be obedient" 1Pet 2:18

Colossians 3:22

Verse 22. Servants, obey in all things, etc. Eph 6:5, also Eph 6:6-8.

(i) "obey" 1Pet 2:18