For all the promises of God are in him, It is; therefore also by him, amen to God, unto our glory.

“"For how many soever be the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us." What is this, "how many soever the promises of God?" The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he saith that they abide immoveable, and in them is no yea and nay, that is, the things spoken were not now true, and now false, as was the case about my being with you, but always true. And first indeed he contends for the articles of the faith, and the word concerning Christ, saying, "My word" and my preaching, "was not yea and nay;" next, for the promises "for how many soever be the promises, of God, in Him is the yea." But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He "always" is, and is the same. But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. "Unto the glory of God through us." What is, "unto [His] glory through us?" He fulfilleth them by us, that is, and by His benefits towards us unto His glory; for this is "for the glory of God." But if they be for the glory of God, they will certainly come to pass. For His own glory He will not think little of, even did He think little of our salvation. But as it is, He thinketh not little of our salvation either, both because He loveth mankind exceedingly, and because our salvation is bound up with His glory from these things accruing.”

“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.”

“For all the promises of God in him are yea,.... This is a reason or argument proving what is before said, that "in" Christ "was yea", since "all the promises of God in him are yea"; and shows, that God has made many promises to his people: mention is here made of "promises", and of "all" the promises; or, as the words may be rendered, "as many promises of God". There are some which concern the temporal good of the saints; as that they shall not want any good thing; and though they shall be attended with afflictions, these shall work for their good, and they shall be supported under them. Others concern their spiritual good; some of which relate to God himself, that he will be their God, which includes his everlasting love, his gracious presence, and divine protection. Others relate to Christ as their surety and Saviour, by whom they are, and shall be justified and pardoned, in whom they are adopted, and by whom they shall be saved with an everlasting salvation: and others relate to the Spirit of God, as a spirit of illumination, faith, comfort, strength, and assistance, and to supplies of grace by him from Christ: and others concern everlasting life and happiness, and are all of them very ancient, which God, that cannot lie, promised before the world began; are exceeding great and precious, suited to the various cases of God's people; are free and unconditional, immutable and irrevocable, and will all of them have their certain accomplishment. These promises are all "in" Christ; with and in whom could they be but in him, since he only existed when they were made, which was from everlasting? with and in whom should they be of right, but in him with whom the covenant, which contains these promises, were made, and who undertook the accomplishment of them? where could they be safe and secure but in him, in whose hands are the persons, grace, and glory of his people? not in Adam, nor in angels, nor in themselves, only in him. Moreover, these promises are "in him yea", and in him amen; they are like the Gospel which exhibits them, consistent, and all of a piece; like the covenant which contains them, and is ordered in all things, and sure; and like the author of them, whose faithfulness and lovingkindness to his in Christ shall never fail; and like Christ himself, in whom they are, who is "the amen, the true and faithful witness, the same today, yesterday, and for ever"; by whose blood, the covenant, and all the promises of it, are ratified and confirmed, and in whom, who is the truth of them, they are all fulfilled. And these are unto the glory of God by us; these serve to illustrate and advance the glory of God, when they are preached by us, and held forth by us in the Gospel, just as they are in Christ, free, absolute, and unconditional; and when they are received "by us" as believers in Christ; for the stronger we are in the faith of the promises, the more glory we give to God; faith by laying hold on, and embracing the promises, glorifies the veracity, faithfulness, power, and grace of God. The Syriac version puts the "Amen" into this last clause, and reads it thus, "therefore by him we give Amen to the glory of God".”

“For all the promises of God - Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest; would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfill those promises by us - by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true; and consequently each must have its due fulfillment. God will not make use of trifling, worldly men, as the instruments by which he will fulfill his promises; but he has fulfilled them by us; therefore we are just and spiritual men, else God would not have used us. In him are yea, and in him amen - All the promises which God has made to mankind are yea - true in themselves, and amen - faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the Gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea; and it has its fulfillment through Christ, and is amen; and this is to the glory of God, by the preaching of the apostles. From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry; but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus; and of showing that the promises of God not only come by him, but are fulfilled through him.”

“The doctrine which the apostle delivered to them was not ambiguous, doubtful, or contradictory, first one thing, then another; on the contrary, it was such, that the apostle could say, (ver. 14.) we are your glory. — Amen. All the promises made by God, with regard to Christ, are fulfilled in him; therefore we may say Amen, and give glory to God, through Jesus Christ, who hath fulfilled all his promises. (Calmet) — One of the distinctive marks, as the holy fathers affirm, between separatists and Catholics is; the former are fond of innovation, changes, and reform, the latter are scrupulously tenacious of what has been delivered from the beginning. See St. Irenĉus, lib. i. chap. 18.; Tertullian, de prĉscript.; St. Basil, ep. 12. Vine: Lyr. See also Les Variations, by Bossuet.”

“Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," Co2 1:19, that is, inconstancy as to one's word). and in him Amen--The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (Heb 6:18; Rev 3:14). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ. unto the glory of God by us--Greek, "for glory unto God by us" (compare Co2 4:15), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. CONYBEARE takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."”