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.

I call God for a record upon my soul - The apostle here resumes the subject which he left Co2 1:16, and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, etc.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them), he proposed to delay his coming. It is plain, as several commentators have observed,

1.That St. Paul's doctrine had been opposed by some of Corinth, Co1 15:12. His apostleship questioned, Co1 9:1, Co1 9:2, and Co2 12:13.

2.Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, Co1 4:18. His letters, say they, are weighty and powerful - full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, Co2 10:10.

3.This being the state in which his reputation was then at Corinth, and he having promised to come to them, Co1 16:5, he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others.

Moreover, I call God for a record upon my soul,.... The apostle having asserted his stability, both as a minister and a Christian, which, with others, he had from God, appeals to him in the most solemn manner, in full form of an oath, for the truth of what he was about to say; and is all one as if he had said, I swear by the living God, the searcher of all hearts; I call upon him to attest what I say, and bear witness to my soul, that it is true,

that to spare you, I came not as yet unto Corinth; however fickle, unstable, and inconstant, it may be insinuated to you I am, or you may take me to be, I do assure you in the name and presence of God, that the true reason of my not coming to you hitherto, since I gave you reason to expect me, was, that I might not be burdensome or chargeable to you; or I have delayed coming to you, hoping for a reformation among you, that when I do come, I may not come with a rod, and severely chastise you for the many disorders among you; that I might not use sharpness according to the power God has given me, in an extraordinary way, as an apostle, to punish for offences committed. Hence we learn, that an oath is a solemn appeal to God, and may be lawfully made in cases of moment and importance, as this of the apostle's was; whose character was traduced, and with which was connected the usefulness of his ministry; and it being an affair that could not be determined in any other way, and an oath being for confirmation, and to put an end to strife, he makes one in this serious and awful manner.

Moreover I--Greek, "But I (for my part)," in contrast to GOD who hath assured us of His promises being hereafter fulfilled certainly (Co2 1:20-22).

call God--the all-knowing One, who avenges wilful unfaithfulness to promises.

for a record upon my soul--As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).

to spare you--in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.

I came not as yet--Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare Co2 10:10-11, which shows that his detractors represented him as threatening what he had not courage to perform (Co1 4:18-19).