Conscience, Conduct and Integrity (1 Cor 1:12-24)

Why Paul changed his plans (1:12-24). Paul's conscience testifies to his integrity in his conduct (2 Cor 1:12). [Sincere and Reliable; Response to Criticism (1:12-24)]

• How's your conscience in how you think, feel and live?
• If I act nicely, is it because that's who I genuinely am, or is it just because I like the person I'm nice to?
• Or, if I'm mean, impatient and harsh, is it because I'm upset with that person and "forget" that I'm a Christian?

The body of Paul's response (1:12 - 7:16) is a long section responding to news from Titus that the 'severe letter' had resolved the crisis from the offender's attack on Paul during his 'painful visit' to them.

• He defends his personal integrity and explains why he changed his travel plans (1:12-24), and 
• his purpose in writing the 'severe letter' (2:1-4), 
• calls for the reinstatement of the presumably repentant offender (2:5-11) and 
• tells of his disappointment at not meeting Titus in Troas (2:12-13). 
• He then describes how God enables him to exercise a competent ministry (2:14 - 4:6) and that 
• it involves present suffering on the way to future glory (4:7 - 5:10). 
• There follows a description of the ministry of reconciliation (5:11-21) and 
• his appeal to them for reconciliation (6:1 - 7:4). 
• The body of the response concludes with an expression of joy, having received news from Titus of the resolution of the current crisis (7:5-16).

Personal defence (1:12-24). Some in Corinth criticised Paul for his character and actions. So, even while welcoming the good news from Titus regarding changes for the better, he felt the need to defend his personal integrity before dealing with:

• matters in the 'severe letter,' 
• the reinstatement of the offender, and 
• the nature of his apostolic ministry.

General defence of his integrity (2 Cor 1:12-14) before specifically defending his integrity in relation to his travel plans and writing the 'severe letter' (1:15 - 2:4). In 2 Cor 1:12-14 he defends his integrity in general terms, and then specifically in relation to changes to his travel plans (1:15-24). "Now this is our boast: our conscience testifies that we have conducted ourselves in the world ... with integrity" (2 Cor 1:12). Paul uses the concept of boasting more than any other NT writer. To boast means to take pride in something or someone, and in Paul's writings it's used both negatively [an unwarranted pride in one's own merits], and positively [legitimate pride based upon what God has done and enabled one to do] (Rom. 15:17-19).

'Conscience' (syneidesis) occurs more often in the Pauline corpus than in the rest of the NT combined. Unlike the Stoics, Paul did not regard conscience as the voice of God within, nor did he restrict its function to a person's past acts (usually the bad ones), as was the case in the secular Greek world of his day. For Paul, conscience is a human faculty whereby people either approve or disapprove of their actions (performed or intended) and those of others. The conscience is not to be equated with God or the moral law. Rather, it adjudicates on human action in the light of the highest standard a person perceives--to the Jews could be the Mosaic law and halakhic tradition [religious laws], and to Christians the norms of God's past and present revelation.

All human nature is affected by sin, both a person's perception of the standard required and the conscience itself (as a part of human nature) are also affected by sin. So, conscience can never be the ultimate judge of one's behaviour. The conscience may excuse one for that which God will not excuse, and may condemn one for that which God allows. Thus, the final judgment belongs only to God (1 Cor 4:2-5). Yet, to reject one's conscience is to court spiritual disaster (1 Tim 1:19). Do not reject the voice of conscience.

Paul's boasting: "Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, with integrity and godly sincerity" (2 Cor 1:12a). Paul behaves this way in the world (carrying out his mission), but especially in his relations with them. He spent 18 months with them on his 1st visit, and in all his interactions with them, he was especially careful to be exemplary. Why? Perhaps they were more critical and Paul wanted to be clear that as a messenger of the gospel.

"We have done so, relying not on worldly wisdom but on God's grace" (2 Cor 1:12b). The contrast between operating with integrity and godly sincerity and relying . . . on God's grace on the one hand, and with worldly wisdom on the other, is one a frequent theme in Paul's letters. Later he asserts, 'Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as those sent from God' (2 Cor 2:17; 4:2). Worldly wisdom resorts to cunning (2 Cor 4:2) or cleverness with words (1 Cor 2:1) to impress an audience. A ministry by the grace of God relies on the power of God (Rom 15:17-19; 1 Cor 2:2-5; 2 Cor 12:11-12). If God by his grace chooses to bless, the ministry will be effective; if not, Paul won't seek to produce results by worldly means.

Paul continues his general defence: "For we do not write to you anything you cannot read or understand" (2 Cor 1:13a). They questioned his integrity by what he'd written--that in his letters he wrote one thing but intended another. It might be: the 'previous letter' (1 Cor 5:9), the 'severe letter' (2 Cor 2:3-4; 7:8- 12), or parts of 1 Cor where he refused support (1 Cor 9:12-18) and his travel plans (1 Cor 16:5-7)--which is most likely as he explains why he changed those plans (2 Cor 1:15 - 2:4). But Paul insists that what he wrote was straightforward.

The day of the Lord (2 Cor 1:13b-14) when every person's life and work will be subject to divine scrutiny: "And I hope that, as you have understood us in part, you will come to understand fully that you can boast of us just as we will boast of you in the day of the Lord Jesus" (2 Cor 1:13b-14). Paul expresses his pride and joy in his converts at the coming of the Lord (Phil 4:1; 1 Th 2:19), but only here of the pride he expects his converts to have in him on that day. Paul feels pride in his converts because they are the seal of his apostleship, the proof that he faithfully carried out his commission as apostle to the Gentiles (Rom 1:5). His converts will feel pride in their apostle when on that day they realize all they owe him. Then they'll understand fully what they have only understood in part.

Defence of changed travel plans (1:15-24). From a general defence of his integrity Paul now specifically addresses his change of travel plans, which they took as evidence of insincerity in his dealings with them.

Benefit you twice. "Because I was confident of this..." (2 Cor 1:15a, 14), Paul promised to visit them after passing through Macedonia (1 Cor 16:5). But he changed his plans and visited them before going to Macedonia to double benefit them: "I wanted to visit you first so that you might benefit twice. I wanted to visit you on my way to Macedonia and to come back to you from Macedonia, and then to have you send me on my way to Judea" (2 Cor 1:15b-16). "Benefit" denotes the joy Paul hopes would be experienced by them when he visits them. But since Paul no longer thinks of his relationship with others in purely human terms (2 Cor 5:16) - apart from Christ - it's more likely that the benefit Paul had is the effect of his spiritual ministry among them (Rom. 1:11-12). "...send me on my way" is to provide a person with things necessary for a journey. When Paul wrote of his intended journey to Judea, he had in mind his trip to Jerusalem with the collection taken up among the Gentile churches for the poor believers there (Ac 20:1 - 21:17; Rom 15:25-27).

The confidence Paul spoke of (1 Cor 2:15) was misplaced, for they criticised him for his changed travel plans that forced him to ask. "Was I fickle when I intended to do this?" (2 Cor 1:17a). Paul's question in Greek expects a negative answer, as in, 'You do not think I was changing my plans in an off-hand manner, do you?' The next question relates to Paul's personal integrity: "Or do I make my plans in a worldly manner so that in the same breath I say both 'Yes, yes' and 'No, no'?" (2 Cor 1:17b). Again the question expects a negative answer. To make my plans in a worldly manner ('according to [the] flesh') would be to renege on commitments if they no longer suited him, with little concern for how this would affect them. As if he would change his 'Yes, yes' to a 'No, no' without any compunction if it so suited him. Paul's question is meant to evoke from his audience an emphatic denial that he would act in such a way.

Straightforward. 'Yes, yes' and 'No, no' echoes Jesus' teaching: 'All you need to say is simply "Yes," or "No" ' (Mt 5:37). ['let your word [be] "yes yes", "no no" ']. Also, 'All you need to say is a simple "Yes" or "No" ' (Jas 5:12). 'Yes, yes, no, no' is the same as Jesus did, to teach straightforward truthfulness and to warn against the (inappropriate) use of oaths. Paul uses it to deny that he was fickle when making his plans, being prepared to say 'yes, yes' and 'no, no' in the same breath.

"But as surely as God is faithful, our message [logos] to you is not 'Yes' and 'No'" (2 Cor 1:18). This is an oath - that Paul's word to them was consistent with his intentions. He didn't say 1 thing to them and then do something different if it suited him. Paul uses oaths often (Rom 1:9; 2 Cor 1:23; 11:10, 31; Gal 1:20; Phil 1:8; 1 Th 2:5, 10) when he defends or lays heavy stress upon the truth of his assertions. In the early church Christ's words against swearing (Mt 5:33-37) were likely understood as a criticism of the improper use of oaths, rather than their prohibition. Christ was placed under oath when answering the question of the high priest (Mt 26:63).

Paul's message (logos) to them with an oath is not inconsistent. It relates to his travel plans. Paul used 'message' (logos) with his gospel preaching (1 Cor 1:18; 2:4; 1 Th 1:6). So he uses logos here to assert that his message isn't inconsistent. "For the Son of God, Jesus Christ, who was preached among you by us - by me, Silas and Timothy - was not 'Yes'and 'No', but in him it has always been 'Yes'" (2 Cor 1:19). There's no inconsistency in Christ, whom Paul proclaimed in his gospel - he's not 'Yes' and 'No', but always 'Yes', i.e., utterly reliable. Paul implies he's similarly reliable in his preaching and in all he says or writes, including his travel plans.

Son of God--is found in only 3 other places in Paul (Rom 1:4; Gal 2:20; Eph 4:13). It's a messianic title in the Dead Sea Scrolls (4Q246). This title shows the closest relationship between Christ and God (Rom 10:13/Joel 2:32; Rom 14:11; Phil 2:10-ll/Isa 45:23). From his conversion in the mid-30s, Paul preached Jesus as the Son of God, 1st in Damascus (Ac 9:19-20; Gal. 1:16), then in Cilicia (Gal 1:16, 21-23). Jesus the Son of God is central to Paul's gospel preaching (2 Cor 1:19; Rom 1:3-4, 9; 5:10; 8:3, 32; Gal 1:16; 4:4).

Paul specifically associates Silas ('Silvanus' nrsv) and Timothy with himself in the preaching of the gospel in Corinth. Silvanus, who may be identified with the Silas (Silas) of Acts, was a leader of the Jerusalem church chosen to carry the decision of the Jerusalem council to Antioch (Ac 15:22), who became Paul's colleague on the 2nd missionary journey following Paul's disagreement with Barnabas (Ac 15:36- 41). When Paul and Silas reached Lystra, Timothy, the son of a Jewish Christian mother and a Greek father, was recruited to join the small missionary team (Acts 16:1-3). Thus, when Paul came to Corinth for the 1st time, both these men were associated with him, and joined him in the ministry of the gospel there.

"For no matter how many promises God has made, they are 'Yes' in Christ" (2 Cor 1:20a). What does it mean that in Christ 'it is always "Yes" ' (2 Cor 1:19)? Many OT promises of God never fail to find their fulfilment in Christ:

• the seed of the woman who will bruise the serpent's head (Gen. 3:15), 
• the raising up of one like Moses (Dt 18:15; Jn 7:40; Ac 3:22; 7:37), 
• one who will sit on David's throne (2 Sam. 7:12-13), and 
• the servant of the Lord who will bear the sins of the people (Isa 53:4-11).

There's no equivocation with the promises of God. Balaam says to Balak: "God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfil?" (Num. 23:19).

"And so through him the 'Amen' is spoken by us to the glory of God" (2 Cor 1:20b). The Gk is difficult to translate/interpret. But its general thrust reflects the praise and worship of the early church to God offered 'through him' (Christ) and confirmed by their 'Amen' (assent). Many similar ascriptions of praise in the NT (Rom 1:25; 9:5; 11:36; 15:33; 16:27; Gal 1:5; Eph 3:21; Phil 4:20; 1 Tim 1:17; 6:16; 2 Tim 4:18; Heb 13:21; 1 Pet 4:11; 5:11; 2 Pet 3:18; Jude 25; Rev 1:6; 7:12) confirms the use of 'Amen' in the early church. Here (2 Cor 1:19) the "us" by whom the Amen is spoken refers to Paul and his missionary colleagues.

God's certain promises made Paul, his co-workers and they stand firm in Christ (2 Cor 1:21), and who also anointed them and sealed them with the Spirit (2 Cor 1:22). To those who ascribed fickleness to Paul because he changed his travel plans was God's work in him, making him stand firm in Christ, which guarantees the trustworthiness of what he says. What is God's work in Paul?

1. "Now it is God who makes both us and you stand firm in Christ" (2 Cor 1:21a). The verb 'To stand firm' (bebaioo) is a guarantee given that commitments will be carried out. The NT uses it in connection with the proclamation of the gospel, which is 'confirmed' by miraculous signs or spiritual gifts (Mk 16:20; 1 Cor 1:6). When human beings are the objects, it indicates their strengthening or establishing to exhibit certain characteristics--believers being kept firm so as to be blameless in the day of the Lord (1 Cor 1:8). Here he argues that God makes him stand firm to be trustworthy.
2. God "anointed us" (2 Cor 1:21b) [with the Spirit]. Anointing was used in commissioning rites in the OT (Exo 28:41; 1 Sam 15:1; 1 Kgs 19:16) and in the NT [Heb 1:9 ('God, your God, has set you above your companions by anointing you with the oil of joy'), in Luke's writings (Lk 4:18; Ac 4:27; 10:38) and in 1 Jn 2:20, 27 [2 x])]--referring to the anointing of the Spirit.
3. God "set his seal of ownership on us" (2 Cor 1:22a). The verb, 'to set a seal on' ( sphragizo ), is the sealing of commercial letters and sacks so that nobody can tamper with the contents. In the NT, 'to seal' means to keep secret or stamp with a mark of identification or ownership (Rev 7:3-8). Christians are 'marked with the seal of the promised Holy Spirit' (Eph 1:13; 4:30) that occurs at conversion as people are baptized (Ac 2:38).
4. When his seal upon us, God also "put his Spirit in our hearts as a deposit" (2 Cor 1:22b). "Deposit" [NIV and most English translations) is arrabon [Gk], and like sphragizo is a commercial term. It's the pledge given by a purchaser to a seller as a guarantee that the purchase price will be paid. Thus, the Spirit God has given Paul and to whose presence he appeals is a guarantee of his apostolic integrity.

God makes Paul and his colleagues stand firm and have been anointed with his Spirit (2 Cor 1:21-22) is Paul's major thrust. Why does Paul make these assertions? To show that their integrity and the truthfulness of their gospel rests on God's work. The Spirit of God makes them stand firm and anoints them, and whose presence is the authenticating seal upon their mission and message. If the work of God in them guarantees their trustworthiness in the greater matter of gospel proclamation, then surely they're also trustworthy in the lesser matter of their travel plans. Any changes is not the result of fickleness, but of genuine concern for them.

"I call God as my witness--and I stake my life on it" (2 Cor 1:23a). Beginning with a solemn oath, Paul asserts the purity of his motives, and insists that he changed his travel plans with them in mind, something he needed to emphasize because his motives were called into question (2 Cor 1:23b). "And I stake my life on it" (translates lit. 'upon my life'), is part of an imprecatory oath whereby Paul calls upon God as witness against him if he is not speaking the truth. It may also be translated 'concerning my life,' where Paul calls on God as a character witness concerning his life, in support of the truthfulness of what he says. This is how Paul calls on God as his witness in 4 other places (Rom 1:9; Phil 1:8; 1 Th 2:5, 10). This is also the way it was used in Greco-Roman tradition and in the literature of the Hellenistic and Roman period.

"...it was in order to spare you that I did not return to Corinth" (2 Cor 1:23b). It doesn't say here from what they were to be spared, but from what Paul says elsewhere (2 Cor 13:1-4, 10) it's that Paul would spare them disciplinary action.

"Not that we lord it over your faith" (2 Cor 1:24a), Paul says lest they conclude that he exercises spiritual tyranny over them. The role of an apostle (all pastors) is of a servant to the people of God (2 Cor 4:5), not a tyrant. But serving them also doesn't mean doing only what pleases them (2 Cor 1:23). It may involve disciplinary action as well. After all, apostles (all pastors), while called to serve the people of God, must do so by carrying out the desires of their Master.

"...but we work with you for your joy" (2 Cor 1:24b) attractively describes Christian ministry (lit. 'but we are fellow workers of your joy'). "...because it's by faith that you stand firm" (2 Cor 1:24c) is why Paul doesn't lord it over their faith. Though they came to faith through his ministry, but their faith was their own, and rests on the power of God (1 Cor 2:5; 15:1-2; Rom 1:16). Because of their [own] faith, believers have their own standing before God (Rom 5:1-2; 11:20), and in this respect they are subject to no-one else (Rom 14:4).

"Faith should be completely free of any bondage to men. We should note well who it is that says this, for, if ever any mortal man had a right to claim such lordship, Paul was he. Thus we conclude that faith should have no master but the Word of God and is not subject to human control. ... spiritual lordship belongs to none but God alone. This is always a settled principle--that pastors have no special lordship over men's consciences because they are ministers and helpers and not lords." John Calvin, comments on 2 Cor 1:24. The Second Epistle of Paul the Apostle to the Corinthians.

Christian ministry (1:12-24) must have integrity, godly sincerity, rely on the grace of God, reject worldly wisdom--violence, scapegoating, blaming, tribalism, manipulation (2 Cor 1:12). The message--proclaimed or written must be straightforward, unambiguous and readily understood (2 Cor 1:13-14). Ministry is never 'lording it over' people's faith, but with a view to promoting their joy in the Lord (2 Cor 1:24).

Paul describes how God works in believers to establish them firm in the faith (2 Cor 1:21). He strengthens them to stand firm in Christ and he anoints them with the Holy Spirit, both as a seal that they belong to him and as a pledge guaranteeing their full salvation at the appearing of Christ (2 Cor 1:22).

Paul emphasizes the centrality of Christ in the purposes of God for all the promises of God find their 'Yes' in him (2 Cor 1:20). All the promises - 

• the coming of a prophet like Moses (Dt 18:15), 
• one who will sit on the throne of David and establish an everlasting kingdom of peace and justice (2 Sam 7:16), 
• the Servant of the Lord who will bear the sins of God's people (Isa 53:12b), 
• the establishment of the new covenant under which people's sins will be remembered no more (Jer 31:31, 34) and 
• the law of God that will be written in their hearts by the Spirit (Jer 31:33)

- all these promises and more find their fulfilment in Christ.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.