BIG IDEA:
INTEGRITY IN MINISTRY LEADS TO THE TESTIMONY OF A CLEAR CONSCIENCE
INTRODUCTION:
Key passage in Paul’s defense against attacks on his integrity as a minister of the Gospel.
John MacArthur: Paul wrote 2 Corinthians to defend himself against the assaults of the false apostles at Corinth (2 Cor. 11:13). Those lying deceivers sought to discredit him, undermine his authority, and then replace the truth of God with their satanic lies. They attacked his integrity, falsely accusing him of not being honest and sincere in his dealings with the Corinthians. The false apostles also portrayed Paul as a manipulator, scheming to defraud the Corinthians and to promote his personal agenda. In short, according to the false apostles, Paul’s motives were corrupt, his words untrustworthy, and his actions devious. . .
In proving his integrity, Paul’s clear conscience was a source of peace, comfort, and joy to him. Others might falsely accuse him of heinous sins, but Paul’s conscience did not accuse him. It exonerated him of their charges and protected him from false guilt.
The false apostles had launched a three-pronged attack on Paul’s credibility. On the moral level, they accused him of secretly being a wicked sinner, justly suffering all the time because of the chastening of God. On the relational level, they accused him of being insincere, deceptive, and manipulative. They charged that he was not what he appeared to be on the surface; that in reality, he was using the Corinthians for his own selfish purposes. On the theological level, they charged that Paul misrepresented God’s Word and was a liar and a false teacher. What hurt Paul more than those baseless, slanderous lies was the sad fact that many in the Corinthian congregation believed them.
In this passage Paul appealed to the supreme human court, his fully informed conscience, to overturn the false verdicts of Satan’s messengers. His conscience exonerated him of moral, relational, and theological wrongdoing.
Paul Barnett: Paul’s reply, when reduced to basics, is that he has interrogated his conscience (12) in prospect of the day of the Lord Jesus (14), when, as he states elsewhere, “the Lord . . . will expose the motives of the heart” (1 Cor. 4:5). The testimony of his conscience is that, on that day, Paul will be shown to have behaved both in the world at large and towards the Corinthians with holiness and godly sincerity (12). These motives have been operative, his conscience tells him, both in the former (lost) letter and in the present one. He had written so as to be understood, which in part he was; he now writes with the intention that the Corinthians will come to understand fully (14). Their questioning of his motives is ill based. When the great and coming day arrives and everything is revealed he is confident that they will boast of him.
David Garland: This passage contains the letter’s theme statement (see Rom 1:16–17). Paul hopes the Corinthians will understand that he is their boast in the Lord and will see that they can and should be proud of him instead of denigrating him. This theme is restated in 5:11–12: “What we are is plain to God, and I hope it is also plain to your consciences. We are not commending ourselves to you again, but giving you an opportunity to be proud of us, so that you may have a reply for those who take pride in outward appearance rather than in the heart.” He aims to get them to evaluate him properly so that they will speak of him with pride, in spite of his afflictions, and will defend him against those who denigrate his ministry. He hopes they will pray for him in his sufferings and give thanks for his deliverance rather than belittle him (1:11), embrace him as their boast (1:13–14), and come to acknowledge his complete straightforwardness and sincerity in carrying out his apostolic commission (1:13). . .
This theme statement makes clear that Paul will be writing about himself in this letter, and we have already discussed in the introduction how these verses point to the unity of the letter. The subject of boasting is a central theme in the letter (see 5:12; 10:8, 13, 15–16, 18; 11:10, 12, 16–18, 30; 12:1, 5–6, 9), and his boast about them is also prominent (7:4, 14; 8:24; 9:2–3). His sincerity and uprightness as an apostle recurs throughout (1:17; 2:17; 4:2; 6:3–10; 7:2; 10:2; 12:16–18). Paul does not use the phrase “fleshly wisdom” again in the letter, but he does mention again about making his plans or acting “according to the flesh” (kata sarka; 1:17; 4:2; 5:16; 10:2–4; 12:16). Paul asserts that the grace of God is the controlling factor in his life (2:14; 3:5; 4:7–11; 11:23–33; 12:9). Paul mentions writing his letters throughout (2:3–4, 9; 7:8, 12; 10:1, 9–11; 13:10). The problem of only knowing him in part resurfaces in 2:5; 4:2, 16–18; 5:11–12 and throughout chaps. 10–13. He makes clear that God knows what he is (5:11) even if he is not fully known to the Corinthians. Being known by God also implies being judged by God at the day of the Lord Jesus, and this idea recurs in 5:10; 7:1; 13:5–10.
Frank Matera: The account begins with a unit (1:12–14) that announces the letter’s theme; namely, Paul’s apostolic integrity provides the Corinthians with a reason to boast in him just as he boasts in them. In defense of his apostolic integrity and reliability, he will explain that his altered travel plans are not to be interpreted as duplicity or vacillation on his part, since his reliability is rooted in the faithfulness of Jesus Christ, the Son of the faithful God (1:15–22). Rather, he postponed his promised visit in order to spare the community further sadness, and he wrote a severe letter so that the Corinthians might know his love for them (1:23 – 2:4). Now that they have punished the offender who caused sorrow to all of them, it is time to forgive the offender lest Satan outwit them (2:5–11). For his part, Paul was so concerned for their welfare that he left a fruitful mission in Troas and went to Macedonia in search of Titus so that he could learn of their welfare (2:12–13). Could there be any greater indication of his integrity and love for them? . . .
This unit (1:12–14) consists of three parts.
- In the first (v. 12) Paul calls upon his conscience as a witness to his integrity.
- In the second (vv. 13–14a) he indicates that he is writing so that the community will completely understand him.
- In the third (14b) he provides a supporting reason for his hope that they will fully understand him: they are his boast, and he wants them to view him as their boast.
Thus two references to boasting enclose this unit: Paul’s affirmation that his “boast” (kauchēsis) is the testimony of his conscience (v. 12a) and his statement that he is, or should be, a cause of “boasting” (kauchēma) for the Corinthians, just as they will be his boast at the Lord’s parousia (v. 14b). Although Paul employs the plural (“we,” “our”) throughout this section, it is probably to be construed as a literary plural, that is, a reference to Paul, since it is his behavior that is in view as the following sections show.
Scott Hafemann: Paul makes the transition to this next section by indicating another reason he is so confident in calling the Corinthians to praise God for his life of faith in the midst of adversity (cf. 1:3–11). In 1:8–11, his confidence derived from God’s work of rescuing Paul in order to sustain his hope personally. In 1:12–14, it now derives from God’s work of establishing Paul’s ground for boasting publicly. Specifically, Paul’s conscience is clean concerning his behavior in the world in general and toward the Corinthians in particular since in both regards he has acted “in the uprightness and sincerity that are from God” (v. 12a). “Uprightness” (haplotes) and “sincerity” (eilikrineia) are concepts that carry the connotation of moral purity. From their use elsewhere in Paul’s writings it is clear that, given humanity’s bankrupt nature and the dominance of sin in the lives of those outside of Christ (see, e.g., Rom. 6:16–20; 8:5–8), the presence of such uprightness and sincerity cannot be attributed to Paul’s own moral ability (for haplotes, see esp. 2 Cor. 11:3 as well as Rom. 12:8; Eph. 6:5; for eilikrineia, 1 Cor. 5:8; 2 Cor. 2:17). Where such attributes exist, they are “from God,” the result of the transforming work of God’s Spirit in the lives of his “new creation” (2 Cor. 5:17; cf. 3:18).
I. (:12) CONFIDENCE OF INTEGRITY —
HE HAS BEEN SINCERE IN HIS DEALINGS WITH THEM
A. The Value of a Good Conscience
“For our proud confidence is this, the testimony of our conscience”
David Guzik: In this section, Paul defends himself against the accusation that he is fickle and unreliable. Here, he simply states that he has a clear conscience before God, and trusts that the Corinthian Christians will understand.
Eric Mason: God has given every human being a conscience. Conscience is the alarm system God has placed in everyone; it involves our values and mindset. So when we go against our conscience or move in tandem with it, our conscience signals that something’s wrong or sends a thumbs-up. Think about a relationship or friendship with someone that went awry. God is sending you in a different direction, but you don’t have closure. You know there’s something there that you need to work through with that person because you sense inside of you that something isn’t complete. That’s God using your conscience as a mechanism to communicate to you about that situation. The relationship feels unsettling, so you are stirred to address the unfinished business. But your conscience also affirms when there’s nothing unresolved in the relationship and you’re in the clear.
Robert Hughes: Human conscience was the proving ground for Paul’s adequacy and the target of his arguments: “by the manifestation of truth commending ourselves to every man’s conscience in the sight of God” (4:2). That explains the “for” of verse 12. Paul was certain that the Corinthians would pray for him because they knew his behavior and conscience were clean.
R. Kent Hughes: In Paul’s thought, conscience — a clear conscience, a good conscience — is foundational to ministry. Three times in his Pastoral Letters he referenced conscience, urging “love that issues from a pure heart and a good conscience and a sincere faith” (1 Timothy 1:5). He said that church leaders “must hold the mystery of the faith with a clear conscience” (1 Timothy 3:9). Substantiating his own ministry he said, “I thank God whom I serve, as did my ancestors, with a clear conscience” (2 Timothy 1:3). The rest of the New Testament testifies to Paul’s empowerment through “a good conscience.” He courageously took his stand before the Sanhedrin, looked them straight in the eye, and declared, “Brothers, I have lived my life before God in all good conscience up to this day” (Acts 23:1). And standing before Governor Felix he confidently declared, “So I always take pains to have a clear conscience toward both God and man” (Acts 24:16). To the Romans Paul voiced his amazing affirmation of love for his people as true because it was spoken with a clear conscience: “I am speaking the truth in Christ —I am not lying; my conscience bears me witness in the Holy Spirit” (Romans 9:1).
To the Corinthians, Paul audaciously boasts in his conscience. Paul has begun with an in-your-face repudiation of their charges.
Colin Kruse: The conscience is not to be equated with the voice of God or even the moral law, rather it is a human faculty which adjudicates upon human action by the light of the highest standard a person perceives.
Seeing that all of human nature has been affected by sin, both a person’s perception of the standard of action required and the function of the conscience itself (as a constituent part of human nature) are also affected by sin. For this reason conscience can never be accorded the position of ultimate judge of one’s behavior. It is possible that the conscience may excuse one for that which God will not excuse, and conversely it is equally possible that conscience may condemn a person for that which God allows. The final judgment therefore belongs only to God (cf. 1 Cor. 4:2–5). Nevertheless, to reject the voice of conscience is to court spiritual disaster (cf. 1 Tim. 1:19). We cannot reject the voice of conscience with impunity, but we can modify the highest standard to which it relates by gaining for ourselves a greater understanding of the truth.
Mark Seifrid: As its appearance in the opening report of the letter signals, the topic of boasting is fundamental to Paul’s argument. He is responding to the Corinthian attraction to those who based their claim to apostolic status on the visible display of their powers, and thus boasted in themselves. In the body of the letter (3:1 – 7:16), Paul sets forth his proper boast. He himself will engage in improper boasting in its closing (11:16 – 12:10). The vocabulary varies in the development of the argument in the body, but the theme is consistent. Despite all outward circumstances and his own human weakness, Paul boasts, acts in boldness and remains confident, because — and only because — he is the object of divine grace and mercy, which makes him new and carries him along with the Corinthians to the end of the good purposes of the Creator. As he indicates to the Corinthians, he is giving them reason for boasting about him — or again, more properly, about God’s work in him — in the face of boasting “in appearance” (5:12). Only after he has laid this foundation does he counter the boasting of his opponents with a form of boasting in himself, and that only with reserve and irony.
Paul boasts here in “the witness of his conscience,” that he has acted in “simplicity and purity.” His boast stands in striking contrast to his own statement to the Corinthians that, even though he knows of nothing against himself, he is not thereby justified (1 Cor 4:4). This judgment belongs solely to the Lord, who at the last day will “make manifest the purposes of human hearts” (1 Cor 4:5). For Paul, the conscience can be only an imperfect anticipation of being manifest before Christ (5:10). It performs only a limited function in the life of the human being. It can be “weak” and prohibit conduct that is legitimate, or conversely condone behavior that is wrong. As we have just noted, according to Paul, the conscience does not possess exhaustive self-knowledge. To have a good conscience does not necessarily mean that one is free from guilt. Our own hearts and motives remain finally hidden from us. Paul’s claim here to the “witness of his conscience” is limited to his dealings in the world coram hominis. It is not an assertion of absolute purity coram Deo — and therefore not a claim to absolute authority. Paul appeals to the witness of his conscience with respect to the Corinthians. Limited though its function may be, a good conscience is essential to Paul’s mission as apostle: by his good conscience, and therefore the transparency of his life, he commends himself to the conscience of the Corinthians, and, in fact, that of every human being (4:2; 5:11). Paul’s boast in the witness of his conscience is bound up with his call to boast “in the heart,” where God has performed his saving work, rather than in appearance (5:12).
B. The Vital Components of Integrity of Ministry
- Looked at Positively
a. “in holiness”
b. “and godly sincerity”
David Garland: He always acted with sincerity and integrity. Integrity prompts one to act on what is right even if it is risky, unpopular, or unpleasant and to do so steadfastly when the hail of criticism falls. Paul could not control his circumstances, but his integrity meant that he did everything he could to keep promises.
The root meaning of the word translated “sincerity” (eilikrineia) refers to something “examined by the light of the sun and found pure.” Paul is truthful, honest, and transparent (in contrast to the peddlers of the word, 2:17). Spicq contends that the word does not connote “so much an absence of duplicity or hypocrisy as a fundamental integrity and transparency; it can be compared to innocence.” Paul knows, however, that he will be judged by the light of the Son of God and will be found pure because he is being transformed into his likeness (3:18).
- Looked at in Contrast
a. “not in fleshly wisdom”
b. “but in the grace of God”
Scott Hafemann: Paul’s point in verse 12 is that his outward behavior, rather than calling his ministry into question, actually confirms the grace of God’s call in his life. In his “boast” about a clean conscience, Paul is therefore not engaging in the self-glorification and self-dependence that he himself so strongly condemns (cf. Rom. 3:27; 1 Cor. 1:29; 3:21; 4:7; 5:6; 2 Cor. 5:12; 11:12, 16, 18; 12:1–5; Eph. 2:9). To boast in one’s honesty and sincerity, or in any other evidence of God’s grace, is to boast or glory properly in what God has done in and through one’s life, that is, to “boast in the Lord” (1 Cor. 1:31; 15:9; 2 Cor. 10:17; cf. 10:8; 11:10; Rom. 5:2; 15:17; 1 Cor. 9:15; Gal. 6:4; Phil. 3:3). The content of one’s boast, not the act of boasting as such, determines whether it is legitimate or not.
C. The Fishbowl of Spiritual Ministry
- On Display Before the World
“we have conducted ourselves in the world”
- Critically Examined by the Church
“and especially toward you”
II. (:13-14) TRANSPARENCY OF INTEGRITY —
THE MORE THEY KNOW HIM, THE MORE THEY WILL SEE HIS SINCERITY
Charles Swindoll: Paul hoped that the words of this latest letter (2 Corinthians) would pierce through the misconceptions or deceptions that had been clouding their understanding, so that they would see things clearly (1:13). He hoped his words would dispel the seeds of distrust that had been planted by his opponents and that one day they would take as much pride in him and his ministry as he took in them and their conversion (1:14).
A. (:13) Open Book
“For we write nothing else to you than what you read and understand,
and I hope you will understand until the end.”
David Garland: The Corinthians have a penchant for misreading his letters (see 1 Cor 5:9–11), hence Paul’s anxiety over how they would receive the letter of tears. Therefore he “begs them to pay attention to what he actually says and not to impose their own interpretation on his words.” No discrepancy between his letters and his conduct exists. Let them have a “fair hearing.” If they criticize him for saying one thing in his letters and doing another, Paul affirms the straightforward character of his letters. His letters are not veiled, equivocal, or mercurial. Neither are his actions. He has no hidden agenda. He is transparent in all he does and writes. If they comprehend his letters, they will also understand his purposes and will not impugn his motives.
Robert Hughes: Verses 13-14 explain “especially toward you” (1:12). Verse 13 gives one specific example of Paul’s good conscience; the honesty of his letters, which was part of the honesty of his life. His earlier letters had been criticized (10:9-11), but in 1:13 he refers to what he has written in the previous twelve verses.
Richard Pratt: Paul’s message was clear, compared to the sophistry and obscurity of human wisdom. Paul sought to make his teachings plain. His refusal to use pretentious, worldly wisdom demonstrated his integrity.
B. (:14) Mutual Appreciation / Boasting
“just as you also partially did understand us,
that we are your reason to be proud as you also are ours,
in the day of our Lord Jesus.”
Robert Hughes: The interpretive key to Paul’s whole understanding of mutuality lies in 1:14, with reference to what the Corinthians had at least partially understood. That verse presents a world view that undergirded Paul’s entire concept of what bound him to the Corinthians; when the day of the Lord arrives, they will be each others’ reasons for pride. He hoped they would fully understand that (1:13). Their future mutual joy before the Lord had to pervade their present attitudes toward each other. They were bound together in an eternal calling of life and redemption in Christ. How could they even think about being less than open and warm with each other and with Paul? How could they have split up into arrogant factions and turned a cold heart to the one who labored so sacrificially to bring them the great message of salvation?
Ralph Martin: At present the Corinthians know only part of Paul’s story; he hopes they will bear with him as he tells it in detail. Then they will see why he acted as he did. The upshot will be a restored relationship of mutual trust, based on a reciprocal confidence. He already has firm faith in their integrity as Christian believers; he trusts that such a confidence will now come from them to him as they express their acceptance of his honesty.
David Garland: Paul wants the Corinthians to understand him better, to understand his ministry — how a minister of the glorious gospel must withstand such dishonor and indignity — to esteem his motives behind his actions — how he had done all things without guile and with their best interests at heart. They have renewed their zeal for Paul (7:7, 11), but the statement in 1:14a implies that they still have only a partial understanding of him, something he may have concluded from his discussion with Titus after his visit (7:6–7). He knows himself and wants them to know him fully. What may still confound them about Paul is how one so weak, so humble, so impoverished, and so afflicted can “rightly claim to be a minister of the glorious gospel of Jesus Christ.”
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PREACHING CHRIST:
1) Carrying out ministry (as well as living our whole life) “in the grace of God” requires that we repudiate any confidence in the flesh (in our own wisdom and strength and righteousness) and fall completely at the foot of the cross where we see the grace of God in the person of Jesus Christ.
2) The integrity of Christ during His earthly ministry is the best example of what Paul is testifying to here: look at His holiness, His godly sincerity, His avoidance of fleshly wisdom as He wrestled with Satan in the desert, the testimony of His conscience when unjustly accused, the consistency and transparency of His life lived out in truly a fishbowl environment.
3) The goal of Christian ministry is to disciple others … to grow them up into Christlikeness so that both the discipler and the disciple end up looking more like the Master. As this is accomplished by the power of the Holy Spirit there will be cause to be proud when we stand together before our Lord Jesus Christ. Certainly we do not want there to be any unresolved problems of reconciliation between our Christian brothers.
4) The “day of our Lord Jesus Christ” is not here yet, but is fast approaching. Any suffering or affliction on account of the gospel is very brief. There is an urgency to conduct our ministry in a manner that will be applauded by Jesus Christ Himself. At that day everything (including our motives in ministry) will be made manifest before Him who knows us all intimately right now.