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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 2:12–17. His three-level outline is real structure in the source text, so it is rendered as structure.
After these directions concerning the excommunicated person the apostle makes a long digression, to give the Corinthians an account of his travels and labours for the furtherance of the gospel, and what success he had therein, declaring at the same time how much he was concerned for them in their affairs, how he had no rest in his spirit, when he found not Titus at Troas (Co2 2:13), as he expected, from whom he hoped to have understood more perfectly how it fared with them. And we find afterwards (Co2 7:5-7) that when the apostle had come into Macedonia he was comforted by the coming of Titus, and the information he gave him concerning them. So that we may look upon all that we read from this second chapter, v. 12, to ch. 7:5, as a kind of parenthesis. Observe here,
I.Paul's unwearied labour and diligence in his work, Co2 2:12, Co2 2:13.
He travelled from place to place, to preach the gospel. He went to Troas from Philippi by sea (Act 20:6), and thence he went to Macedonia; so that he was prevented from passing by Corinth, as he had designed, Co2 1:16. But, though he was prevented in his design as to the place of working, yet he was unwearied in his work.
II.His success in his work:
A great door was opened to him of the Lord, Co2 2:12. He had a great deal of work to do wherever he came, and had good success in his work; for God made manifest the savour of his knowledge by him in every place where he came. He had an opportunity to open the door of his mouth freely, and God opened the hearts of his hearers, as the heart of Lydia (Act 16:14), and the apostle speaks of this as a matter of thankfulness to God and of rejoicing to his soul: Thanks be to God, who always causeth us to triumph in Christ. Note,
1.A believer's triumphs are all in Christ. In ourselves we are weak, and have neither joy nor victory; but in Christ we may rejoice and triumph.
2.True believers have constant cause of triumph in Christ, for they are more than conquerors through him who hath loved them, Rom 8:37.
3.God causeth them to triumph in Christ. It is God who has given us matter for triumph, and hearts to triumph. To him therefore be the praise and glory of all.
4.The good success of the gospel is a good reason for a Christian's joy and rejoicing.
III.The comfort that the apostle and his companions in labour found, even when the gospel was not successful to the salvation of some who heard it, Co2 2:15-17. Here observe,
1.The different success of the gospel, and its different effects upon several sorts of persons to whom it is preached. The success is different; for some are saved by it, while others perish under it. Nor is this to be wondered at, considering the different effects the gospel has. For,
(1.)Unto some it is a savour of death unto death. Those who are willingly ignorant, and wilfully obstinate, disrelish the gospel, as men dislike an ill savour, and therefore they are blinded and hardened by it: it stirs up their corruptions, and exasperates their spirits. They reject the gospel, to their ruin, even to spiritual and eternal death.
(2.)Unto others the gospel is a savour of life unto life. To humble and gracious souls the preaching of the word is most delightful and profitable. As it is sweeter than honey to the taste, so it is more grateful than the most precious odours to the senses, and much more profitable; for as it quickened them at first, when they were dead in trespasses and sins, so it makes them more lively, and will end in eternal life.
2.The awful impressions this matter made upon the mind of the apostle, and should also make upon our spirits: Who is sufficient for these things? Co2 2:16. Tis hikanos - who is worthy to be employed in such weighty work, a work of such vast importance, because of so great consequence? Who is able to perform such a difficult work, that requires so much skill and industry? The work is great and our strength is small; yea, of ourselves we have no strength at all; all our sufficiency is of God. Note, If men did seriously consider what great things depend upon the preaching of the gospel, and how difficult the work of the ministry is, they would be very cautious how they enter upon it, and very careful to perform it well.
3.The comfort which the apostle had under this serious consideration,
(1.)Because faithful ministers shall be accepted of God, whatever their success be: We are, if faithful, unto God a sweet savour of Christ (Co2 2:15), in those who are saved and in those also who perish. God will accept of sincere intentions, and honest endeavours, though with many they are not successful. Ministers shall be accepted, and recompensed, not according to their success, but according to their fidelity. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Isa 49:5.
(2.)Because his conscience witnessed to his faithfulness, Co2 2:17. Though many did corrupt the word of God, yet the apostle's conscience witnessed to his fidelity. He did not mix his own notions with the doctrines and institutions of Christ; he durst not add to, nor diminish fRom. the word of God; he was faithful in dispensing the gospel, as he received it from the Lord, and had no secular turn to serve; his aim was to approve himself to God, remembering that his eye was always upon him; he therefore spoke and acted always as in the sight of God, and therefore in sincerity. Note, What we do in religion is not of God, does not come from God, will not reach to God, unless it be done in sincerity, as in the sight of God.
Historical interpretation
Three Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Some indeed there are, who carry about the name [of Christ] in deceitfulness and wickedness, and do certain other things unworthy of God. These ye ought to avoid, as ye would wild beasts: for they are mad dogs, biting in secret. Ye ought to be on your guard against them, since they are hard to heal. There is one Healer, of flesh and spirit, begotten and not begotten, in the flesh made God, in death true life, both of Mary and of God, first passible then impassible: Jesus Christ our Lord.
From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood (presbyterii ordine), display sound speech and blameless conduct for the confirmation and correction of others. In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, "I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them." In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, "I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed (Christi ejus); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you." And when the people had said to him, "Thou hast not tyrannized, neither hast thou oppressed us neither hast thou taken ought of any man's hand," he called the Lord to witness, saying, "The Lord is witness, and His Anointed is witness this day, that ye have not found ought in my hand. And they said to him, He is witness." In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;" "We have injured no man, corrupted no man, circumvented no man."
Paul is alluding to various false apostles who used to corrupt the Word of God through bad interpretation. Some of them were so zealous for Jewish tradition that they did not teach properly about Christ.
"For we are not as the rest, which corrupt the word of God."
'For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ's. For we will not imitate the false apostles; the men who say that most is of themselves.' For this is "to corrupt," when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God's; which is the charge Isaiah brings when he said, "Thy vintners mingle wine with water:" for even if this was said of wine, yet one would not err in expounding it of doctrine too. 'But we,' saith he, 'do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.'
Whence he elsewhere also turns them into ridicule, saying, "For what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it." This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men's opinion, but to what God willeth. For He it is that requireth the account. Now however this order is reversed: and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us.
Whence he added, "But as of sincerity, but as of God, in the sight of God speak we in Christ."
'We do not,' saith he 'beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, "but as of God;" that is, we do not say that we confer any thing of our own, but that God hath given all.' For "of God" means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. "Speak we in Christ." Not by our own wisdom, but instructed by the power that cometh from Him. Those who glory speak not in this way, but as bringing in something from themselves.
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Summary
In 2 Corinthians 2:17, the Apostle Paul profoundly differentiates his apostolic ministry from that of others, asserting that he and his fellow workers do not distort or exploit the word of God for personal gain, as many do. Instead, they proclaim the divine message with absolute sincerity, as those commissioned by God, constantly aware of His omnipresent scrutiny, and always speaking from a genuine union with Christ Himself. This verse stands as a powerful declaration of integrity, divine authority, and purity of motive in the proclamation of the Gospel.
Context
Literary Context
This verse concludes a significant section (2 Corinthians 2:14-17) where Paul describes the nature and impact of his ministry. He begins by portraying believers as participants in Christ's triumphal procession, spreading the "fragrance of the knowledge of Him" everywhere (2 Corinthians 2:14). He then explains that this ministry is a "fragrance of Christ" to God, whether it leads to life for some or death for others, highlighting the profound responsibility involved (2 Corinthians 2:15-16). The weight of this responsibility leads directly into 2 Corinthians 2:17, where Paul asserts his integrity, contrasting his authentic approach with those who handle God's word deceitfully. This verse serves as a crucial bridge to the subsequent chapters where Paul continues to defend his apostolic authority and the legitimacy of his ministry against detractors in Corinth.
Historical & Cultural Context
The Corinthian church was a vibrant but problematic community, influenced by various philosophical and rhetorical trends of the Hellenistic world. Paul faced opposition from false apostles or itinerant teachers who sought to undermine his authority and introduce alternative gospels or methods. These individuals often operated like sophists or traveling merchants, charging fees for their teachings and manipulating their messages for popularity or financial profit. The term "corrupt" (καπηλεύω, kapēleúō) used by Paul in this verse directly alludes to the practice of "hucksters" or "peddlers" who would dilute or adulterate goods (like wine) to increase their profit. This cultural practice provides a vivid backdrop for Paul's accusation against those who treated God's sacred word as a commodity to be exploited. Paul's emphasis on "sincerity" and speaking "in the sight of God" was a direct counter-cultural statement against such mercenary and deceptive practices common in the ancient world.
Key Themes
2 Corinthians 2:17 encapsulates several overarching themes prevalent throughout the letter and Paul's theology. Firstly, it underscores the theme of Authentic vs. Corrupt Ministry, drawing a sharp distinction between Paul's Spirit-led, Christ-centered proclamation and the self-serving, diluted messages of his opponents. This theme is further explored as Paul defends his apostolic calling and the integrity of his message in chapters like 2 Corinthians 4:1-6. Secondly, the verse highlights Divine Authority and Accountability, as Paul insists that his message originates "of God" and is delivered "in the sight of God," emphasizing that true ministry is not merely human eloquence but a divine commission under divine scrutiny. This aligns with Paul's broader understanding of his apostleship as a direct call from Christ, as seen in Galatians 1:11-12. Finally, the phrase "speak we in Christ" emphasizes the theme of Christ-Centeredness in Ministry, asserting that the very essence, content, and power of Paul's proclamation are inextricably rooted in his union with Jesus Christ, a foundational concept for Paul's theology found throughout his epistles, such as Ephesians 4:15-16.
Exposition and Analysis
Key Word Analysis
Meaning "to retail, i.e. (by implication) to adulterate (figuratively)." This term literally refers to a "huckster" or "peddler" who dilutes or adulterates goods for dishonest gain. When applied to the "word of God," it implies a mercenary manipulation or cheapening of the divine message for personal profit, popularity, or self-advancement, rather than faithfully preserving and proclaiming its truth. It suggests a deliberate distortion driven by impure motives, akin to diluting wine with water to sell more.
Meaning "clearness, i.e. (by implication) purity (figuratively)." This word conveys the idea of being unmixed, pure, or transparent. It is sometimes associated with being "judged by sunlight," implying that something is so clear and unadulterated that even when held up to the light, no hidden flaws or impurities are revealed. In the context of Paul's ministry, it signifies unblemished motives, genuine intent, and a pure, unadulterated proclamation of the Gospel, free from ulterior motives or hidden agendas.
Meaning "directly in front of." This preposition emphasizes a direct, immediate presence or confrontation. When Paul states he speaks "in the sight of God," it conveys a profound sense of divine awareness and accountability. It means his ministry is conducted under the direct, unblinking gaze of God, implying that every word spoken and every motive held is open and transparent before the Almighty, leaving no room for deception or hidden agendas.
Verse Breakdown
"For we are not as many, which corrupt the word of God"
Paul begins by drawing a stark contrast between his ministry and that of others. The "many" refers to false teachers or opponents who were distorting or exploiting the divine message. The verb "corrupt" (Greek, kapēleúō) vividly portrays these individuals as spiritual hucksters, diluting or adulterating the sacred word for their own gain, much like unscrupulous merchants would dilute their products. Paul emphatically denies any association with such mercenary practices, asserting the purity and integrity of his own proclamation.
"but as of sincerity"
This clause introduces the first positive characteristic of Paul's ministry, directly contrasting with the corruption he just condemned. "As of sincerity" (Greek, eilikríneia) emphasizes the unmixed, pure, and transparent nature of his motives and message. It signifies that his ministry is free from hidden agendas, selfish ambitions, or any form of deceit. His aim is solely to faithfully convey God's truth, untainted by human manipulation.
"but as of God"
This phrase highlights the divine origin and authority of Paul's message. It means that his words are not merely human wisdom or opinion, but they proceed "from God" (Greek, ek Theou). This underscores that Paul is not speaking on his own authority but as an appointed messenger, whose message is divinely inspired and authorized. This is a claim to divine commission and endorsement for his ministry.
"in the sight of God"
Building on the previous clause, this emphasizes the profound accountability and awareness under which Paul operates. His ministry is conducted not only "of God" but also "before God" (Greek, katenōpion Theou). This signifies a constant consciousness of God's omnipresent gaze and judgment. Every word spoken, every motive held, is transparent before the divine presence, ensuring integrity and faithfulness in the delivery of the message.
"speak we in Christ."
This culminating phrase encapsulates the very essence of Paul's ministry. "In Christ" (Greek, en Christō) signifies that his speaking is rooted in his union with Christ, empowered by Christ, and centered on Christ. It means that Christ is the source, content, and sphere of his proclamation. His message is not merely about Christ, but it flows from a living, dynamic relationship with Him, ensuring its authenticity, power, and divine resonance. It is Christ who enables, directs, and validates his every word.
Literary Devices
Paul employs several potent literary devices in 2 Corinthians 2:17 to convey his message with force and clarity. Contrast is the most prominent, as he sharply juxtaposes "we" (his authentic ministry) with "many" (those who corrupt God's word). This creates a clear dichotomy, highlighting the moral and spiritual chasm between the two approaches. The use of Metaphor is striking in the word "corrupt" (καπηλεύω, kapēleúō), which draws on the vivid image of a dishonest merchant adulterating goods. This metaphor powerfully communicates the insidious nature of distorting sacred truth for personal gain, likening it to a cheapening of something precious. Furthermore, Paul uses Parallelism and Repetition with the phrases "but as of sincerity, but as of God, in the sight of God speak we in Christ." The repeated "but as of" (ἀλλ' ὡς) creates a rhythmic emphasis on the positive, authentic qualities of his ministry, reinforcing the sincerity, divine origin, and accountability that define his proclamation. The cumulative effect of these devices is a powerful declaration of Paul's integrity and the divine authority behind his message.
Theological and Thematic Connections
Paul's declaration in 2 Corinthians 2:17 is a foundational statement on the nature of authentic Christian ministry and the sacredness of God's Word. It underscores the profound responsibility of those who handle divine truth, emphasizing that the message must be delivered with purity of motive, divine authorization, and a constant awareness of God's presence. This verse speaks to the integrity required in all forms of Christian communication, whether from the pulpit, in teaching, or in personal witness. It warns against the temptation to dilute, distort, or exploit the Gospel for personal gain, popularity, or any agenda other than God's glory. The emphasis on speaking "in Christ" highlights that true ministry is not merely about conveying information, but about being an instrument through whom Christ Himself speaks and acts, ensuring that the message is both powerful and faithful to its divine source.
Reflection and Application
2 Corinthians 2:17 serves as a timeless mirror for both those who proclaim God's Word and those who hear it. For ministers, teachers, and communicators of the Gospel, it is a profound call to self-examination: Are our motives pure? Do we speak "as of sincerity," free from hidden agendas or desires for personal gain? Are we truly speaking "as of God," faithfully conveying His truth, or are we subtly bending it to fit cultural trends, personal preferences, or the expectations of our audience? Do we live and speak "in the sight of God," constantly aware that our every word and action is transparent before Him? This verse demands integrity, humility, and an unwavering commitment to the unadulterated truth of the Gospel. For all believers, it is a vital reminder to exercise discernment. In a world saturated with information and diverse spiritual claims, we are called to be like the Bereans, who "searched the scriptures daily, whether those things were so" (Acts 17:11). We must critically evaluate messages and messengers, not by their charisma or popularity, but by their faithfulness to God's Word and the purity of their motives, always testing what we hear against the unchanging standard of biblical truth. Our lives, too, should reflect this sincerity, living authentically "in Christ" in every sphere.
Questions for Reflection
FAQ
What does Paul mean by "corrupt the word of God"?
When Paul says "corrupt the word of God," he uses the Greek word kapēleúō (G2585), which literally means to be a "retailer" or "huckster." It carries the strong connotation of diluting or adulterating goods for dishonest profit, much like a merchant might water down wine. Figuratively, Paul is accusing his opponents of treating God's sacred message like a common commodity, manipulating or cheapening it for their own selfish ends, whether for financial gain, personal influence, or popularity, rather than faithfully proclaiming its pure truth. This is a severe indictment against those who would compromise the integrity of the Gospel.
How does Paul's statement "as of sincerity" relate to his overall ministry?
The phrase "as of sincerity" (Greek, eilikríneia, G1505) is central to Paul's defense of his ministry throughout 2 Corinthians. It emphasizes the purity of his motives and the transparency of his actions. Unlike those who sought personal gain or glory, Paul consistently asserted that his ministry was driven by a genuine desire to serve God and His people, without ulterior motives or hidden agendas. This sincerity was a hallmark of his apostleship, ensuring that the message he preached was unadulterated and true, reflecting his commitment to God's glory above all else, as also seen in 2 Corinthians 1:12.
What is the significance of "speak we in Christ"?
The phrase "speak we in Christ" (Greek, en Christō, G1722, G5547) is profoundly significant, encapsulating the very essence of Paul's theology and ministry. It means that Paul's words are not merely about Christ, but they are spoken from a deep, organic union with Him. Christ is the source, the content, the power, and the sphere of his proclamation. His ministry is not merely human effort or wisdom, but it is empowered by the indwelling Christ, ensuring that the message is authentic, divinely authorized, and carries the very authority of Jesus Himself. This highlights that true Christian communication flows from a transformative relationship with the living Lord, as Paul often expressed his identity as being "in Christ" (Galatians 2:20).
Christ-Centered Fulfillment
2 Corinthians 2:17, while a statement about Paul's ministry, points profoundly to Christ as the ultimate embodiment of truth, sincerity, and divine communication. Jesus Himself is the "Word of God" made flesh (John 1:1 and John 1:14), who never corrupted or diluted the divine message. He spoke "as of God" because He was God, perfectly revealing the Father (John 1:18). His ministry was characterized by absolute "sincerity," free from any self-serving motives, always doing the will of the Father who sent Him (John 6:38). Every word He uttered was spoken "in the sight of God," because He was continually in perfect communion with the Father, and His life was a flawless demonstration of divine truth and purity (John 8:29). Paul's ability to speak "in Christ" means that his ministry, and indeed all authentic Christian ministry, derives its power, authority, and integrity from the perfect, uncorrupted, and divinely authorized ministry of Jesus Christ. We, as believers, are called to participate in Christ's ongoing mission, speaking His truth with the same sincerity and divine dependence, knowing that it is only "in Him" that our words carry eternal weight and truly reflect the unblemished glory of God (Colossians 1:15).