The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification,

I.He avers the sincerity of his intention (Co2 1:15-17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (Co2 1:17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea (Co2 1:16), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, Co2 1:17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons.

II.He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, Co2 1:18, Co2 1:19. For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, Co2 1:18, Our word towards you was not yea and nay), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea (Co2 1:19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, Co2 1:20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For, 1. They are the promises of the God of truth (Co2 1:20), of him that cannot lie, whose truth as well as mercy endureth for ever. 2. They are made in Christ Jesus (Co2 1:20), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb 7:22. 3. They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, Co2 1:21, Co2 1:22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God (Co2 1:20) for the glory of his rich and sovereign grace, and never-failing truth and faithfulness.

III.The apostle gives a good reason why he did not come to Corinth, as was expected, Co2 1:23. It was that he might spare them. They ought therefore to own his kindness and tenderness. He knew there were things amiss among them, and such as deserved censure, but was desirous to show tenderness. He assures them that this is the true reason, after this very solemn manner: I call God for a record upon my soul - a way of speaking not justifiable where used in trivial matters; but this was very justifiable in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opposers. He adds, to prevent mistakes, that he did not pretend to have any dominion over their faith, Co2 1:24. Christ only is the Lord of our faith; he is the author and finisher of our faith, Heb 12:2. He reveals to us what we must believe. Paul, and Apollos, and the rest of the apostles, were but ministers by whom they believed (Co1 3:5), and so the helpers of their joy, even the joy of faith. For by faith we stand firmly, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must flow from faith.

For the Son of God, etc. - If I could have changed my purpose through carnal or secular interests then I must have had the same interest in view when I first preached the Gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove that we neither had, nor could have such interest in view?

For the Son of God, Jesus Christ,.... The apostle having asserted that the Gospel preached by them was not yea and nay, variable and different, or what was affirmed at one time was denied at another, proceeds to point out the subject of the Gospel ministry,

the Son of God, Jesus Christ; that Christ is "the Son of God": this article he began his ministry with, Act 9:20, and all the apostles affirmed the same thing; and which is of the greatest moment and importance, and ought to be abode by, insisted on, and frequently inculcated; as that he is the eternal Son of God, existed as such from everlasting, is of the same nature, and has the same perfections with his Father; and therefore is able to destroy the works of the devil, for which he was manifested in the flesh, and every way equal to the business of redemption, which he has finished; and having passed into the heavens under this character, is a powerful advocate with the Father; and which renders him a sure foundation for the church, and a proper object of faith: that the Son of God is Christ, anointed to bear and execute the office of a mediator in the several parts and branches of it; a prophet to teach his people, a priest to make atonement and intercession for them, and a King to govern and protect them: and that the Son, who is become the Lord's Christ, is Jesus, a Saviour; and that salvation is alone by him, to which he was appointed from eternity, and was sent in the fulness of time to effect it; and by his obedience, sufferings, and death, is become the author of it, and is the only able, willing, and suitable Saviour for poor sinners. This is the principal subject and strain of the Gospel ministry; and which makes it good news, and glad tidings to lost perishing sinners. The agreement between the faithful ministers of the Gospel is here plainly hinted,

who was preached among you by us, even by me, and Silvanus and Timotheus. These ministers being mentioned by the apostle with himself, shows his humility in putting them on a level with himself; and his modesty and candour in not monopolizing the Gospel to himself, but allowing others to be preachers of it as well as he: and his design herein seems to be for the confirmation of the Gospel, and to show that he was not singular and alone, and could not be blamed by them, without blaming others; and chiefly to express the harmony and unanimity of Gospel preachers. The prophets of the Old Testament, and the apostles of the New, agreed in all the doctrines and truths of the Gospel; so did the apostles themselves; and so all faithful dispensers of the word have in all different times and places agreed, and still do agree; which serves greatly to corroborate the truth of the Gospel. The Gospel being faithfully preached by these persons,

was not yea and nay; it had no contradiction in it; each part agreed together, was entirely harmonious, and consistent. Their doctrine was, that Christ is the Son of God, truly and properly God; that he took upon him the office of a Mediator, and executes it; that he is the only Saviour of sinners; that God has chosen a certain number of men in Christ before the foundation of the world, has made a covenant with them in Christ, and blessed them in him; that Christ has redeemed them by his blood; that these are regenerated by the Spirit and grace of Christ, are justified by his righteousness, and shall finally persevere, and be partakers of eternal life; which is all of a piece, and in it no yea and nay. Yea and nay doctrines are particular election, the possibility of the salvation of the non-elect, the salvability of all men, and universal redemption; justification by faith, and, as it were, by the works of the law; conversion, partly by grace, and partly by the will of man; preparatory works, offers, and days of grace; and final perseverance made a doubt of: but such is not the true ministry of Christ and his apostles,

but in him was yea; the Gospel, as in Christ, and as it comes from him, and has been preached by his apostles, and faithful ministers, is all of a piece; its constant and invariable strain, and by which it may be known and distinguished, is, to display the free, rich, and sovereign grace of God, to magnify and exalt the person and offices of Christ, to debase the creature, and to engage persons to the performance of good works, on Gospel principles, and by Gospel motives, and for right ends. The apostle using those words, "yea and nay", conforms to the language of the Jews, his countrymen, who to magnify their doctors and Rabbins, and to raise their credit, say such things of them;

""yea, yea", are the words of the house or school of Shammai; , "yea, yea", are the words of the school of Hillell (b).''

And in another place (c);

"the receiving and giving, or the dealings of a disciple of a wise man, are in truth and faithfulness. He says, , "concerning nay, nay, and concerning yea, yea".''

But what is here said better agrees with the principles and practices of the disciples and followers of Christ.

(b) T. Bab. Moed Katon, fol. 20. 1. (c) Maimon. Hilch. Dayot, c. 5. sect. 13.

Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare Sa1 15:29; Mal 3:6).

by me . . . Silvanus and Timotheus--The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Act 15:22; compare Pe1 5:12).

in him was yea--Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [GROTIUS]; or rather, by the witness of the Spirit which He has given (Co2 1:21-22) and of which miracles were only one, and that a subordinate manifestation.