2Cor 1:12, 1Pe 1:18 | JFB | STEP | 12. For —reason why he may confidently look for their prayers for him. our rejoicing — Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists. in simplicity —Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from [ALFORD ]. Some of the oldest manuscripts and versions, however, support it. godly sincerity —literally, "sincerity of God"; that is, sincerity as in the presence of God ( ). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him ( ). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts ( ), suggests holy straightforwardness and sincere faithfulness to promises ( ), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom." in the world —even in relation to the world at large, which is full of disingenuousness. more abundantly to you-ward — ( ). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.

2 Corinthians 1:12

12. For—reason why he may confidently look for their prayers for him.

our rejoicing—Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.

in simplicity—Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from Eph 6:5 [ALFORD]. Some of the oldest manuscripts and versions, however, support it.

godly sincerity—literally, "sincerity of God"; that is, sincerity as in the presence of God (1Co 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (2Co 2:17). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (Ro 12:3; 15:15), suggests holy straightforwardness and sincere faithfulness to promises (2Co 1:17-20), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."

in the world—even in relation to the world at large, which is full of disingenuousness.

more abundantly to you-ward— (2Co 2:4). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.

1 Peter 1:18

18. Another motive to reverential, vigilant fear (1Pe 1:17) of displeasing God, the consideration of the costly price of our redemption from sin. Observe, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to buy heaven for us: heaven is the "inheritance" (1Pe 1:4) given to us as sons, by the promise of God.

corruptible—Compare 1Pe 1:7, "gold that perisheth," 1Pe 1:23.

silver and gold—Greek, "or." Compare Peter's own words, Ac 3:6: an undesigned coincidence.

redeemed—Gold and silver being liable to corruption themselves, can free no one from spiritual and bodily death; they are therefore of too little value. Contrast 1Pe 1:19, Christ's "precious blood." The Israelites were ransomed with half a shekel each, which went towards purchasing the lamb for the daily sacrifice (Ex 30:12-16; compare Nu 3:44-51). But the Lamb who redeems the spiritual Israelites does so "without money or price." Devoted by sin to the justice of God, the Church of the first-born is redeemed from sin and the curse with Christ's precious blood (Mt 20:28; 1Ti 2:6; Tit 2:14; Re 5:9). In all these passages there is the idea of substitution, the giving of one for another by way of a ransom or equivalent. Man is "sold under sin" as a slave; shut up under condemnation and the curse. The ransom was, therefore, paid to the righteously incensed Judge, and was accepted as a vicarious satisfaction for our sin by God, inasmuch as it was His own love as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt might be redeemed by one of his brethren. As, therefore, we could not redeem ourselves, Christ assumed our nature in order to become our nearest of kin and brother, and so our God or Redeemer. Holiness is the natural fruit of redemption "from our vain conversation"; for He by whom we are redeemed is also He for whom we are redeemed. "Without the righteous abolition of the curse, either there could be found no deliverance, or, what is impossible, the grace and righteousness of God must have come in collision" [STEIGER]; but now, Christ having borne the curse of our sin, frees from it those who are made God's children by His Spirit.

vain—self-deceiving, unreal, and unprofitable: promising good which it does not perform. Compare as to the Gentiles, Ac 14:15; Ro 1:21; Eph 4:17; as to human philosophers, 1Co 3:20; as to the disobedient Jews, Jer 4:14.

conversation—course of life. To know what our sin is we must know what it cost.

received by tradition from your fathers—The Jews' traditions. "Human piety is a vain blasphemy, and the greatest sin that a man can commit" [LUTHER]. There is only one Father to be imitated, 1Pe 1:17; compare Mt 23:9, the same antithesis [BENGEL].