And in this confidence I had a mind to come to you before, that you might have a second grace:

“"And in this confidence I was minded to come before unto you." What confidence? "In relying exceedingly on you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this." "I was minded to come unto you, and by you to pass into Macedonia." And yet he promised the contrary in his former Epistle, saying thus: "Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia." How is it then that he here says the contrary? He doth not say the contrary: away with the thought. For it is contrary indeed to what he wrote, but not contrary to what he wished. Wherefore also here he said not, "I wrote that I would pass by you into Macedonia;" but, "I was minded." For though I did not write on that wise," he says, "nevertheless I was greatly desirous, and 'was minded,' even before, to have come unto you: so far was I from wishing to be later than my promise that I would gladly have come before it." "That ye might have a second benefit." What is, a second benefit? "That ye might have a double benefit, both that from my writings, and that from my presence." By "benefit" he here means pleasure. "And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judaea."”

“The Apostle, having won the good will of the Corinthians, next adds his excuse, and concerning this he does three things. First he sets forth his intention; second, under the form of a question, he sets out the accusation made against him by them, at the words when therefore this, etc.; third, he excuses himself, at the words but God is faithful. Concerning the first, it should be known that the Apostle, in a first letter (which we do not have) sent by him to the Corinthians, or through a messenger, had promised them that he would come to them first, before going into Macedonia, and through them would go into Macedonia, and again from there would return to Achaia, in which Corinth is, and from Achaia into Judea; but afterward, in the second letter, which we have as the first, he writes to them that he would go first into Macedonia, and afterward come to Corinth. Since therefore, according to this, it seems contrary to the first promise, the Apostle now excuses himself concerning this, setting forth first the promise itself as it was first made, and therefore he says and in this confidence, as if to say: you know my purity and my sincerity, and you are my witnesses, and my glory; therefore in this confidence, that is, trusting in this — since we hope to be glorified through one another — I wished to come to you first, that you might have a second grace, because a second visitation and confirmation in the faith is called a second grace with respect to the conversion which they first had through his ministry and preaching. And through you to pass into Macedonia, and again from Macedonia to come to you, and by you to be led on into Judea. This is the order of the first promise, but in the preceding letter the order is contrary, as has been said. Next he sets forth, under the form of a question, the accusation of this change, by which the Corinthians accused him, saying when therefore I had willed this, etc. Two things they imputed to him from this: fickleness, because he had changed his purpose — Ecclesiasticus 27:12: the fool is changed as the moon — and carnality, because it seemed to them that he had done this from some carnal and human affection. Hence he touches on these two, and first fickleness, and so he says did I use fickleness, if I did not do what I once willed? Far from it. Esther 16:9: nor should you think, if we command different things, that it comes from fickleness of mind. Psalm 34:18: in a weighty people, etc. Second he touches on carnality when he says or do the things which I think — whether to be done or to be left undone — do I think according to the flesh, that is, according to some carnal affection, so that with me there is yes and no, that is, affirmation and negation? Below, 10:2: they think that we walk according to the flesh. James 1:8: a man double-minded, etc. Having set out their accusation, he next excuses himself, saying but God is faithful, etc., and concerning this he does two things. First he intimates that he had not lied; second he shows the manner in which he was not lying, at the words but he who confirms, etc. That he had not lied, he excuses himself in two ways, namely from custom, and from cause. From custom indeed, because it ought not to be believed that someone easily lies who has never been found a liar; and according to this exposition, but God is faithful, etc., is taken in the force of an oath, as if to say: let God be my witness, that my word — namely of preaching — which was among you, is not in it yes and no, that is, there is no falsity in it. Deuteronomy 32:4: God faithful, and without any, etc. But if but God is faithful, etc., be taken for the truth of the divine promise, then the sense is: God is faithful, that is, he keeps his promises. Now he had promised to send to you preachers of truth, Jeremiah 3:15: I will give you shepherds according to heart, etc., and therefore, since I have been sent by him, our word which was, etc., as above. From cause he excuses himself, when he says for the Son of God. And this in two ways, namely the motive cause and the efficient cause, at the words but he who confirms, etc. Now the motive cause for not lying is this, that whoever takes up some office is naturally moved toward the things that are fitting to that office, and not toward the contrary. But it is evident that the apostolic office is to preach the truth; therefore he is not moved toward the contrary of truth, which is to lie. And concerning this he does three things. First he proves the truth of his own word through the word of Christ; second, the truth of Christ through the word of God, at the words for how many soever, etc.; third he concludes his intention, at the words therefore also through him, etc. He says therefore first: I say that our words ought to be reckoned true, and they are true, because we have preached Christ, in whom there was no falsity. And this is what he says, for the Son of God, Christ, who has been preached by us among you; by me, namely principally, and Silvanus, secondarily (this is Silas, of whom mention is made in Acts 18:5), and Timothy, of whom mention was made above. For these two were with the Apostle when he first converted them. In him, namely the Son of God, there was not yes and no, that is, falsity, nor did he do what was not fitting. But in him there was yes, that is, truth; for the true and being are convertible. John 14:6: I am the way, the truth, and the life. But because what he says might seem doubtful — that in Christ there was no falsity — he immediately proves this, adding for how many soever, etc. And he proves it in this way. It is evident that in that which is manifestative of the divine truth there cannot be falsity; the Son of God came to manifest the divine truth by fulfilling through himself the promises made by God; therefore in him there is no falsity. And this is what he says: in the Son of God there is not yes and no, but yes, because how many soever promises of God — namely, as have been made to men — in him, that is in Christ, are, that is, are verified and fulfilled in Christ. Romans 15:8: I say that Jesus Christ was a minister, etc. To confirm, etc. From these things, therefore, he concludes that since his words are true — because he preaches the Son of God, in whom is truth — therefore also through him, namely Christ, we say, amen to God, that is, true. Apocalypse 3:14: these things says the Amen, the faithful witness, etc. Isaiah 65:16: he who is blessed on the earth shall be blessed in God, amen, etc. And this truth we say to God, that is, to the honor of God, namely manifesting his truth and our glory, because our glory is your conversion. Or our glory, because our glory is to show forth and preach the word of God. Next, when he says but he who confirms, etc., the Apostle proves that he has not lied, through the efficient cause. For although a man, by free will, can use his tongue to speak either truth or falsehood, nevertheless God can confirm a man so firmly in truth that he speaks nothing but true things. If therefore God were to confirm someone in truth, it is manifest that he would not speak falsehood; but God confirms us in truth; therefore, etc. And therefore he says that it is God who confirms you with us in Christ, that is, in the true preaching of Christ, as if to say: if Christ were outside us, we could lie, but since he is with us, and we are in Christ, we do not lie. Psalm 74:4: I have confirmed its pillars, etc. We are therefore in Christ in two ways, namely through grace and through glory. Through grace indeed we are in him insofar as we have been anointed with the grace of the Holy Spirit, and have been made members of Christ, and joined to him. By which grace also Christ was anointed according as he is man. Psalm 44:8: God has anointed you, etc. And from the fullness of this anointing it overflowed onto all who are his, like the ointment on the head — namely on Christ — which descended, etc. And therefore he says that God has anointed us. He has anointed us, I say, as kings and priests. Apocalypse 5:10: you have made us to God, etc. 1 Peter 2:9: but you are a chosen race, etc. But the union which is through glory we do not have in reality, but in a certain hope, insofar as we have a firm hope of eternal life. And we have a twofold certitude of hope of attaining this union. One is through a sign, the other through a pledge. Through an evident sign, because of the faith. Hence he says he has sealed us with the sign of the faith of Christ. Likewise the sign of the cross. Ezekiel 9:4: mark thau, that is, the sign of the cross. Apocalypse 7:3: till we sign the servants of our God, etc. And this through the Holy Spirit. Romans 8:9: if anyone does not have the Spirit of Christ, etc. And therefore it is a special and certain sign of attaining eternal life to be configured to Christ. Canticle of Canticles 8:6: set me as a seal, etc. Or he has sealed us with the sign of life. But through the pledge, the greatest, because of the Holy Spirit, and therefore he says he has given the pledge of the Spirit in our hearts. Of which it is certain that no one can take it from us. But note, in a pledge two things are to be considered, namely that it produces the hope of having the thing, and that it is worth as much as the thing is worth, or more; and these two things are found in the Holy Spirit. For if we consider the substance of the Holy Spirit, thus the Holy Spirit is worth as much as eternal life, which is God himself, because he is worth as much as all three persons. But if the manner of having be considered, thus it produces hope, and not possession, of eternal life, because we do not yet perfectly have it in this life. And therefore we are not perfectly blessed, except when we shall have it perfectly in our homeland. Ephesians 1:13: you have been sealed with the Spirit. Next, when he says but I call God to witness, etc., he excuses himself concerning the fact that he did not come: and this through an oath, which is a greater thing. And concerning this he does three things. First he sets forth his excuse; second he answers a tacit question, at the words not that we dominate; third he explains what he says, at the words for by faith you stand. Now he excuses himself through a twofold oath. One of attestation, when he says but I call God to witness, the other of execration, when he says upon my soul, that is, against my soul. Romans 1:9: God is my witness, etc. As witness, I say, I call upon God, because I did not come again, that is, after the first time, or after I departed from you; and this I did, sparing you, namely because he knew them to be incorrigible. Hence, if he had gone then, either he would have punished them, and thus perhaps they would have withdrawn entirely from the faith; or he would not have punished them, and thus he would have given them occasion to sin the more. But because someone might say: why do you say sparing you? Are you not our lord? He therefore next removes this, saying not, I say, that we dominate over your faith, but are helpers, etc., as if to say: I do not say this as a lord, but as a fellow-helper. 1 Peter 5:3: not as lording it over the clergy, etc. A helper, I say, of your joy, or of your amendment. But why he says, of your faith, he next explains, saying for by faith you stand, that is, you stand in this grace of Christ through faith.”

“I was minded to come unto you before, t that ye might have a second benefit . The first benefit was that of his First Epistle ; his second would have been his visit to them in person. So Theophylact Or else the first benefit was his first visit, when he converted them ; his second would be his second visit, to confirm them in the faith”

“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.”

“And in this confidence I was minded,.... Being fully persuaded of your affection for me, as having been instrumental in the conversion of many of you, and of your esteem of me as a faithful and upright minister of the word, and of your being my rejoicing in the day of Christ, I was desirous, and had determined, and so promised, to come to you before; when I sent my first epistle to you, or before now, or before I went into Macedonia; and what I now say was the sincere intention of my mind; I thought really to have done what I had such an inclination to: and my view in it was, that you might have a second benefit; the meaning of which according to some is, first by his letter to them, and then by his presence with them; or as others, one benefit when he should pass by them to Macedonia, and a second, when he should return to them from thence, according to the following verse; or rather, as the first benefit which they received from him, and under his ministry, was their conversion, so this second benefit may design their edification, and establishment in the faith, their growth in grace, and improvement in spiritual knowledge.”

“And in this confidence - Under the conviction or persuasion that this is the case; that ye exult in us, as we do in you; I was minded - I had purposed to come to you before, as he had intimated, Co1 16:5; for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfill; and he gives the reason, Co2 1:23. A second benefit - He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the Gospel; and he had purposed to visit them again that they might have a second blessing, in having that seed watered. Instead of χαριν, grace or benefit, several MSS. read χαραν joy, pleasure; but the word grace or benefit, seems to express the apostle's meaning best.”

“in this confidence--of my character for sincerity being "acknowledged" by you (Co2 1:12-14). was minded--I was intending. before--"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on Co1 16:5; also see on Co1 4:18, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (Co1 4:17) before his writing the first Epistle. Compare Act 19:21-22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); Act 20:1-2. that ye might have a second benefit--one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Rom 1:11-12).”