Bible Commentaries

SECTION 3. — HE REQUESTS THEM TO RECEIVE BACK THE EXCOMMUNICATED PERSON CH. 2:5-11.

Moreover, if any one has caused sorrow, not to me has he caused sorrow, but (in part, that I may not press heavily) to all of you. Sufficient for the such man is this punishment, that inflicted by the more part: so that on the contrary for you rather to show favour and encourage, lest by his more abundant sorrow the such man be swallowed up. For which cause I exhort you to confirm towards him love. For to this end also I wrote, that I may know the proof of you, whether in reference to all things you are obedient. And to whom you show any favour I also do. For I also, the favour which I have shown, if I have shown any favour, it is because of you, in the presence of Christ, that we may not be over-reached by Satan: for of his thoughts we are not ignorant.

In saying (2 Corinthians 1:23) that he delayed his visit to Corinth in order to spare his readers, Paul doubtless thought chiefly of the immoral man whom in 1 Corinthians 5:3 f he bids them hand over to Satan, and of their guilty toleration of his sin. For to this case refers the severest passage in the First Epistle. Cp. 2 Corinthians 7:12. About this man Paul has now something more to say.

2 Corinthians 2:5. If any one: delicate allusion to the excommunicated man.

Not to me. The bitterness of spirit resulting from the spiritual injury caused by this man’s sin fell not upon Paul but upon every member of the church. For all tolerated the offence (1 Corinthians 5:2) and were therefore damaged by it. It is true that it gave Paul holy grief: but this, as not implying the deeper bitterness of spiritual injury, he leaves out of sight.

In part; i.e. not quite full of sadness. This modifies sorrow to all of you. These words Paul inserts that he may not, by what he says here, press heavily, i.e. upon the guilty man. The strong words of 1 Corinthians 5:1-5 might lead some to suppose that Paul looked upon the offence as a special sin against himself. He reminds them that the real injury was inflicted not upon himself but upon those who tolerated the crime. That he needs, in mercy to the guilty man, to modify these words, reveals how great was the injury inflicted by this one man upon the whole church.

2 Corinthians 2:6. The such man; points to a definite man, and takes into account all that he has done and is.

By the more part; implies a dissenting minority.

This punishment, was doubtless in obedience to Paul’s command in 1 Corinthians 5:1-5. Apparently, some deliberate opponents of the apostle had refused to concur in, and execute, the sentence. But the rest had in some way punished the offender. What this punishment actually was, and how far it went towards that prescribed by the apostle, viz. surrender to Satan, we do not know. But it was followed by genuine and overwhelming sorrow in the guilty man: and, this being taken into account, it was considered by the apostle to be sufficient. Probably, by quick and full repentance the sinning one saved himself from the full mysterious penalty.

So that etc.: result and measure of this sufficiency.

On the contrary: his total change calling for corresponding change in the action of the church.

Show-favour: by forgiving him. Same word in 2 Corinthians 2:10 three times, also Ephesians 4:32; Colossians 3:13; in the same sense of forgiveness, i.e. favor towards those who have injured us.

More abundant sorrow: which he will have if you refuse to forgive and encourage him.

The such man: again substituted, in kindness, for the man’s name.

Swallowed up: nothing left of him. Same word in 1 Peter 5:8; 1 Corinthians 15:54.

For which cause: because the punishment already inflicted is sufficient, and to avoid this more abundant sorrow.

I exhort] Laying aside his apostolic authority, he begs them to do it, that thus it may be their act as well as his.

To confirm: to declare formally and authoritatively that he is an object of their love: same word in Galatians 3:15, and (LXX.) Genesis 23:20.

2 Corinthians 2:9. Motive for “confirming love.”

I also wrote: viz. the First Epistle, as in 2 Corinthians 2:3.

The proof of you: as in 2 Corinthians 8:2; 2 Corinthians 9:13; 2 Corinthians 13:3; Romans 5:4.

Whether in reference to all things you are obedient: an element of character which Paul wished to test. Notice the apostolic authority here assumed. To evoke, for his own satisfaction, his readers’ loyalty to his authority, was one purpose of his former letter. To say this is a quiet assertion of authority; and therefore supports the exhortation of 2 Corinthians 2:8.

2 Corinthians 2:10-11. Paul supports his request still further by saying that if his readers in their favor forgive anything he seals their forgiveness with his own authority; thus expressing his confidence in their judgment. And this he confirms by saying that the pardon he has already granted was for their sakes, in the sight of Christ, and to save both himself and them from the greed of Satan.

Favour-I-have-shown: viz. in 2 Corinthians 2:7 towards the excommunicated man.

If I have etc.: modifies the foregoing words. Paul hesitates to say that he has forgiven. For this would imply an offence against himself; whereas he has said in 2 Corinthians 2:5 that the real injury was done not to himself but to those who tolerated the offender.

Because of you: moved by desire for your good.

In the presence of Christ: before whom, and to please whom, Paul acts and speaks. He forgives the excommunicated man and wishes to save him, lest Satan gain a victory, by robbing the church of a member and the apostle of a child in the Gospel. Thus that we may not etc. (cp. Ephesians 6:11 f; 1 Peter 5:8) expounds because of you. And while expounding it Paul puts himself among his readers as one who will suffer loss if the man be not saved.

Of his thoughts: viz. his purpose to overreach the people of God. Paul’s knowledge that Satan was planning their injury, a knowledge shared by others, moved him to take steps to guard against such injury. Of these steps, pardon of the notorious offender was one.

REVIEW. Paul’s mention of the tears amid which he wrote his First Epistle prompts him to speak further about the saddest matter it contained. He reminds us that the injury which caused his tears was done, not to him, but to the whole church. The punishment inflicted, though all did not concur in it, is nevertheless sufficient; so that now it may give place to public and formal pardon and encouragement. Indeed, the erring man’s deep penitence calls for this. While begging mercy for him, Paul reminds us of his apostolic authority. He also expresses confidence in his readers’ judgment by saying that he is ready to endorse at any time their forgiveness by his own authority, and that the forgiveness he has just pronounced is for his readers’ good, to save them from the wiles of that enemy who, as all know, ever seeks to defraud the people of God.

Of the light shed by this section on the effect at Corinth of the First Epistle, further use will be made under 2 Corinthians 7:16.

SECTION 4. — PRAISE FOR GOD’S MANIFEST APPROVAL OF HIS LABORS. CH. 2:12-3:6.

Moreover, when I came to Troas for the Gospel of Christ, and a door was open to me in the Lord, I had no relief for my spirit, through my not having found Titus my brother: but I bade farewell to them and went forth into Macedonia. But to God be thanks who always leads us in triumph in Christ, and makes manifest through us in every place the odour of the knowledge of Him. Because a perfume of Christ we are to God, among those who are being saved and among those who are perishing to these, an odour from death for death; but to those, an odour from life for life.

And for these things who is sufficient? For we are not, as the many are, huckstering the word of God, but as from sincerity, but as from God, before God in Christ we speak.

Are we beginning again to commend ourselves? Or do we need, as some do, commendatory letters to you or from you? Our letter you are, written in our hearts, known and read by all men: being made manifest that you are a letter of Christ, ministered by us, written not with ink but with the Spirit of the living God, not in stone tablets but in tablets which are fleshen hearts. A confidence of this kind we have through Christ in reference to God. Not that of ourselves we are sufficient to reckon anything, as from ourselves: but our sufficiency is from God. Who also has made us sufficient to be ministers of a New Covenant, not of Letter but of Spirit.

2 Corinthians 2:12-13. Further proof, after the necessary digression of 2 Corinthians 2:5-11 of Paul’s deep interest in his readers, shown in his movements after writing his First Epistle. This is followed by an assertion and proof and defence of the grandeur of his ministry, occupying 2 Corinthians 2:12 to 2 Corinthians 6:10. See under 2 Corinthians 6:10.

Having come to Troas; agrees with Acts 20:1, which says that after the tumult Paul left Ephesus for Macedonia.

Troas: now Eski Stamboul or Old Constantinople, where there are considerable ruins: an important Roman colony on or near the site of ancient Troy, on the coast of Asia Minor and near the entrance of the Dardanelles. It was the chief landing place for those coming by sea from Macedonia to western Asia. Cp. Acts 16:8; Acts 20:6.

For the Gospel: Romans 1:1 : i.e. to proclaim it.

Door being open, or standing opened: as in 1 Corinthians 16:9. The opportunity afforded at Troas was in the Lord: i.e. in relation to the Master Christ. Notice an important coincidence with Acts 20:7 ff, where, though we have no account of Paul’s previous preaching at Troas, (cp. Acts 16:8; Acts 20:1), yet on his return after visiting Macedonia and Corinth we find Christians at Troas with whom he celebrates the Lord’s Supper. These were probably, in whole or part, a result of labors at the time referred to here. We must therefore suppose that after the tumult at Ephesus Paul went to Troas with a view to preach the Gospel there; and found an abundant opportunity of doing so.

To my spirit: as in 2 Corinthians 7:13; 1 Corinthians 16:18.

Had no rest: cp. and contrast 2 Corinthians 7:5.

Titus my brother; suggests the special relation of Titus to Paul as colleague in apostolic work. This trouble at not finding Titus suggests that he had been directed to rejoin Paul at Troas; and implies clearly that Paul expected him to bring news about the Corinthians. See note under 2 Corinthians 9:5. The expected meeting at Troas was prevented either by Paul’s earlier arrival owing to the tumult, or by some delay of Titus.

Bid farewell; suggests reluctance to leave Troas.

To them: to the converts at Troas. All details about them are unknown to us.

Notice the vivid picture in 2 Corinthians 2:12-13 of Paul’s deep anxiety about his readers’ spiritual welfare. He has come to the important city of Troas to proclaim there the good news about Christ; and finds a way open to do so. But he cannot preach. For his spirit is ill at ease, waiting eagerly for tidings about his beloved children at Corinth. Drawn by this intense desire he bids adieu to some at Troas who would gladly keep him, and once more crosses the blue Aegean to Europe. This anxiety suggests the greater importance, recognized by all true evangelists, of securing old converts than making new ones.

2 Corinthians 2:14 a. In Macedonia Paul met Titus, (2 Corinthians 7:6 f,) and received from him most gratifying news about the effect of his First Epistle. And we cannot doubt that this caused really the joy which finds utterance here. But instead of mentioning these tidings Paul begins a long digression (2 Corinthians 2:14 to 2 Corinthians 6:10) about the grandeur of his work. This suggests that the good news received in Macedonia revealed to Paul’s mind and heart the success and grandeur of his work as a whole, and thus called forth his thanks to God. Hence the word always, in emphatic prominence. The Greek word Thriambos, rendered here triumph, denoted originally a hymn sung in those festal processions to the honor of the god Dionysius which were so common in ancient Greece. But in this sense it is found, in all extant Greek literature, perhaps only once. It is, however, found some four times as an epithet of the god to whom the hymns were sung. It was also the usual Greek equivalent for the Latin word triumph, the technical term for the military processions in which illustrious conquerors, accompanied by their soldiers, captives, and booty, entered in state the city of Rome and marched to the Capitol. Cp. Polybius, bk. vi. 15. 8, iv. 66. 8 xvi. 23. 5; Plutarch, Pompey xlv. 14, subst. six times, verb three times; Josephus, Wars bk. vii. 5. 3, 4, 7. This use of the word suggests that it had been used not only for the hymn sung to Dionysius but for the procession in which it was sung. But of this use no example is extant. In later ages, when both pagan festivals and Roman triumphs had passed away, the word was used for any public procession. It is difficult to say to what extent details of a Roman triumph or of a pagan festival* (*See an interesting paper by G. G. Findlay in The Expositor, vol. x. p. 403.) were present to Paul’s mind when writing these words. But in any case the two kinds of triumph had enough in common to link with these words a definite idea. And the Roman triumph suggests a good meaning here. Paul thinks of his life of wandering and hardship, driven from Ephesus by a tumult and from Troas by anxiety about the Corinthians. But he remembers that, just as in Roman triumphs the long and sad train of captives and booty revealed the greatness of the victory and the victor, so his own long and weary wanderings over sea and land revealed the grandeur of God. Cp. Polybius, bk. xvi. 23. 5: “And, when he entered the city in triumphal procession, then even still more, being reminded of their former dangers by sight of those led along, their emotions were aroused both of thanks to the gods and of goodwill towards the cause of so great a change.” Perhaps Paul’s words were suggested in part by remembrance, ever present to him, of his former hostility to God. As a captive he is led along. And his absolute submission, shown in his apostolic work, reveals the completeness of the victory of Him against whom Paul once fought. That his march in the train of his conqueror was with a song of praise to the conqueror, is explained in the words which follow.

In Christ: as the cause, the aim, the director, and the encompassing element, of all his journeys.

2 Corinthians 2:14 b. Explains “leads in triumph,” and accounts for Paul’s “thanks to God.”

Odour: John 12:3; Ephesians 5:2; Philippians 4:18 : any kind of scent.

Manifest: set conspicuously before men. See under Romans 1:19.

Knowledge of Him: of Christ, as proved by “perfume of Christ” in 2 Corinthians 2:15. This knowledge of Christ is an odour which, by leading Paul along in triumph, God manifests, i.e. presents to men’s minds. We may conceive the triumphal procession accompanied by incense-bearers, and revealing its approach by the perfume scattered around. So Paul’s presence, wherever he went, made Christ known, as it were silently and invisibly but pervasively, to those among whom he moved. And that he was a means through which God made Christ known to men to be their eternal life, filled his lips, even amid weariness and anxiety, with “thanks to God.”

The two parts of this verse present two aspects of Paul’s life. He was both well known and unknown. Before the eyes of men the once proud Pharisee walked, a conspicuous token of the victory and majesty of God; meanwhile imparting unobtrusively to those ready to receive it, the life-giving knowledge of Christ.

2 Corinthians 2:15-16. A fact which explains and justifies the assertion of 2 Corinthians 2:14 b.

Perfume of Christ: something revealing, as perfumes do, the nature of that from which it proceeds; and therefore practically the same as “odour of the knowledge of Him,” but adding to it the idea of pleasantness to God.

Similarly, the self-sacrifice of Christ (Ephesians 5:2) and the money given by the Philippians to Paul (Philippians 4:18) were “an odour of perfume.” Same words in Leviticus 1:9; Leviticus 1:13; Leviticus 1:17, etc. Wherever Paul went he presented unobtrusively to men around the knowledge of Christ, and thus pleased God. He was, therefore, himself a perfume of Christ to God. For through his life and work shone the glory of Christ. And this, both when surrounded by those who accept Christ and are thus in the way of salvation and by those who reject Him and are thus perishing. See under 1 Corinthians 1:18. For in each case his word is acceptable to God, as accomplishing a divine purpose. In 2 Corinthians 2:16 Paul lingers on these contrasted cases, and explains more fully the meaning of his solemn words.

Odour: more appropriate to the word death than is “perfume.”

From death for death: (cp. Romans 1:17 :) a scent proceeding from, and thus revealing the presence of, death; and, like malaria from a putrefying corpse, causing death. Paul’s labors among some men revealed the eternal death which day by day cast an ever deepening shadow upon them; and, by arousing in them increased opposition to God, promoted the spiritual mortification which had already begun. But even among such he was nevertheless a revelation of Christ, acceptable to God, i.e. “a perfume of Christ to God.” For it pleases God, the righteous Judge, that the foundation Stone crushes to death (Luke 20:18) those who refuse to build upon it. Among those who believed, Paul’s labors both gave proof of the eternal life they already possessed, and strengthened it. Thus, through the apostle and his colleagues, driven rudely from place to place, revealing and causing among different men different moral states and different results, God was spreading, unobtrusively yet pervasively, the knowledge of Christ. And for this honor Paul cannot forbear to give exultant “thanks to God.”

2 Corinthians 2:17. A question suggested by the solemnity of the position just described, before Paul passes to God’s commendation of his work by the conversion of the Corinthians; and a reason for this question, viz. that Paul is very far from looking upon the Gospel as mere merchandise for self-enrichment.

Huckster: one who bought from the merchants and sold by retail. Same word in Sirach 26:29; Isaiah 1:22 “thy hucksters mix the wine with water.” Cp. Plato, Protagoras p. 313d: “They who carry about education from city to city and sell and huckster it.” Not thus did Paul with the Gospel, making gain of it.

As the many are: a terrible charge. It does not necessarily mean the greater part of Christian teachers; but implies a large and definite number present to Paul’s thought. Sincerity was the human source or motive of his words, as it was (2 Corinthians 1:12) the element of his whole behavior. The original source was from God.

As from (cp. John 1:14)… as from: his words correspond with their human and divine source.

Before God etc.: completes the inward picture of Paul’s preaching; his words spring not from selfish, but from genuine purposes, and from God; and are such words as men speak when sincere and when moved by God. They are spoken in the presence of God and in union with Christ as their encompassing element. Cp. 2 Corinthians 12:19.

2 Corinthians 2:1. Paul now proceeds to recall plain proof (in 2 Corinthians 3:2-3) of the dignity claimed by him in 2 Corinthians 2:14 f. But he remembers that his words above may be thrown in his teeth by opponents at Corinth as mere self-commendation. This hostile reply he anticipates by the first question of 2 Corinthians 3:1; and overthrows it by a second question, which compels his opponents to admit that he has no need to commend himself. Then as an answer to the second question he gives proof of his divine mission.

Commendatory letters: containing credentials needful for those who go among strangers. Such letters Apollos brought (Acts 18:27) to Corinth. But Paul did not need them either to the Corinthians or from them to others.

As some do: probably Jewish or Judaizing teachers who came with letters from known Jewish teachers in other places. The mention of such letters reveals the infinite difference between the great Apostle who came alone to Corinth and founded the church and these unknown teachers.

2 Corinthians 2:2-3. Our letter: practically the same as “the seal of my apostleship,” 1 Corinthians 9:2. Both to themselves and to others, “to you” and “from you,” the Christians at Corinth were a proof that God sent Paul. “Others bring letters in their hands: but in our hearts you ever are as a plain declaration to ourselves of our divine mission.” This shut out all need for commendatory letters. These words are forerunners of “confidence” in 2 Corinthians 3:4 and “hope” in 2 Corinthians 3:12.

Known and read. The Corinthian church was not only in the heart of the apostle but was also visible to all men, as a proof of Paul’s divine mission. His credentials were so conspicuous that all saw them; and so plain that all read their significance.

All men: believers and unbelievers: for in their hearts even enemies knew the work Paul had done at Corinth.

Being manifested that you are etc.: since you stand before the eyes of the world as a letter written by Christ and therefore carrying His authority.

Ministered (see under Romans 12:7) by us: by Paul and Timothy, who, as servants of Christ, founded the Corinthian church, which is here described as a letter written by Christ. These words correspond with “through us” in 2 Corinthians 2:14. Not “written by us”: for the writer was Christ, whose helper Paul was. The Holy Spirit dwelling in the hearts of the Christians at Corinth through the agency of Paul and Timothy was an abiding divine testimony to them, to their converts, and to others that they were sent by God. To the converts, the presence of the Spirit was known directly by the new cry Abba, Father, put into their hearts and lips, and by victory over sin given to them day by day; and to others, by “the fruit of the Spirit” in their holy lives. Cp. Romans 8:13-16; Galatians 5:22.

Living God: in contrast to lifeless ink or stone. Cp. 1 Thessalonians 1:9; 1 Timothy 3:15; 1 Timothy 4:10; Acts 14:15; Hebrews 9:14; Deuteronomy 5:26; Joshua 3:10; Psalms 42:2, etc. It suggests the activity of God, ever blessing, protecting, or punishing. After placing in contrast to the letters written with ink brought by his opponents the gift of the Holy Spirit, Paul places this gift in further contrast to the stone tablets received by Moses on Mount Sinai. And very suitably. For these tablets of stone, preserved during long ages, were an abiding and visible and famous witness of the divine authority of Moses and of the Covenant of which he was minister. No human hand, but the Hand which made Sinai and the world, traced those venerable characters. But they were written only on lifeless stone, on material apparently the most lasting yet doomed to perish. But the divine writing of which Paul had been the pen was on living human hearts, destined to retain and show forth in endless life the handwriting of God.

Flesh: the visible and controlling embodiment of human life, and a conspicuous contrast to stone. Same contrast, and same phrase, in Ezekiel 11:19; Ezekiel 36:26 f. Paul’s commendation was engraved on the flesh and blood walls of the inmost chamber of his readers’ being.

By the second contrast of 2 Corinthians 3:3 Paul opens a way for important teaching to follow. And this second contrast increases immensely the force of the foregoing rebuke to his opponents. Amid much affliction but in words of glowing gratitude to God Paul has been speaking (2 Corinthians 2:14 f) about his own ministry. To this some might object as being self-commendation. The apostle asks whether he has any need for commendation. The absurdity of this suggestion, and the infinite difference between himself and his detractors, he reveals by asking whether when he came to lay the foundation of the church at Corinth he brought commendatory letters with him, or had ever asked his readers for such. Yet he has a letter of commendation, not in his hand but in his heart. His readers themselves are a divine commendation of himself and his fellow-laborers. Others brought letters written in characters of ink. His commendation was the presence of the life-giving Spirit in his readers’ hearts. Nay more. Not only were Paul’s credentials of a kind quite different from those of his opponents, but they were infinitely superior even to the venerable credentials with which God confirmed the Covenant made amid the thunders of Sinai and confirmed the authority of the great Lawgiver of Israel. For Moses brought down from the mountain a testimony written by God on blocks of silent stone. But Paul could point to a testimony written also by God, in the hearts of living men. On Jewish opponents glorying in Moses, this argument would fall with overwhelming force.

2 Corinthians 2:4-6 a. A comment on 2 Corinthians 3:2-3.

Confidence: an idea recurring throughout 5, 6.

Of this kind: viz. grounded on the fact that through his agency God had written His name by the Holy Spirit in the hearts of living men.

Through Christ: “through whom we received grace and apostleship,” Romans 1:5.

In reference to God; as in Romans 4:2. Paul’s confidence took hold of God and came through the work and death of Christ. For it rested on what God had wrought through Christ. To 2 Corinthians 3:4; 2 Corinthians 3:5 is a corrective: cp. 2 Corinthians 1:24.

Reckon: the mental process resulting in Paul’s confidence. See under Romans 6:11.

Of ourselves: apart from influences from without or from above. (Similar words convey important truths in John 5:30; John 16:13.) Paul’s confidence just expressed, is not a result of mere human reasoning. For confidence referring to God, mere mental powers are not sufficient.

As from ourselves: i.e. looking to our own powers as the source of success. Had Paul’s confidence been a result of mere human calculation, it would have looked for results from his own unaided powers.

Our sufficiency: our ability to make the reckoning which results in the confidence of 2 Corinthians 3:4. Of this confidence God is the source. And He has also given us spiritual powers fitting us to be ministers of a new covenant. These last words take up again, in order to develop it fully, the contrast introduced for a moment in 2 Corinthians 3:3.

A New Covenant; implies a complete difference between the gospel dispensation and the older one: for it implies a new engagement of God with men. These words confirm Luke 22:20, (which, supported by all the oldest Greek MSS., I cannot doubt to be genuine,) where, as in 1 Corinthians 11:25, similar teaching is attributed to Christ; teaching from which Paul’s words here were doubtless derived. Cp. also Hebrews 8:6 ff; Hebrews 9:16. Christ, and, taught by Him, Paul, thus proclaimed that in the Gospel the prophecy of Jeremiah 31:31 was fulfilled.

Ministers of a New Covenant: whose work it is to make known and carry out a new agreement of God with men. So “ministers of righteousness,” 2 Corinthians 11:15; “of the Gospel,” Ephesians 3:7; Colossians 1:23; Colossians 1:25; Galatians 2:17.

Not of letter etc.: in apposition to new covenant, and describing its nature. As minister of the New Covenant it was Paul’s work to convey to his hearers an indwelling Spirit; not a written letter, like that given to Israel through Moses and engraved on tablets of stone or written on the pages of a book. Similar contrast, in the lips of the Baptist: John 1:17. This contrast Paul expounds in 2 Corinthians 3:6-11; and shows in 2 Corinthians 3:12 to 2 Corinthians 4:6 that his conduct corresponds with it.

REVIEW. After speaking about his former letter and the man whom in that letter he excommunicated, Paul speaks in (4 of his movements after writing the letter. He came to Troas to preach the Gospel. But, drawn by intense anxiety about the Corinthian church, he abandoned the favorable opportunity there presented and came at once to Europe. At this point, without assigning any cause, he bursts into a song of praise to God. The state of mind which made this outburst of praise easy was doubtless prompted, though Paul does not say so, by his joyful meeting with Titus. But the matter of his praise is his entire apostolic work. His sad and weary journeys are a triumphal procession revealing the greatness of God his conqueror, a procession which makes Christ known everywhere, as by the silent perfume of incense. A perfume to God is Paul’s whole life, both among those who receive and those who reject his word. The responsibilities of his work well-nigh appall him. For to him the preaching of the Gospel is no cloak for self-seeking; but is intense reality. This is not self-commendation. For such is needless. While others bring letters of commendation he merely points to God’s evident work in the hearts of his readers, an evidence treasured in Paul’s own heart. The presence in them of God’s Spirit is a nobler testimony than the letters brought by his adversaries, or even than the tablets of stone brought by Moses from Sinai. The confidence in God which moves him to speak thus is no mere human interference, but a gift of that God who has also given him ability to do gospel work, and has made him a minister of a Covenant nobler than that established through the medium of Moses.

Notice that Paul’s appeal in support of his apostolic authority is a courteous recognition of the genuineness of the religion of his readers. They cannot deny the one without denying the other.