2 Corinthians 1:17

Ver. 6 . “But with you it may be that I shall abide, or even winter.” For I do not at all wish to take you merely in my way, but to continue among you and spend some time. For when he wrote this letter, he was in Ephesus, and it was winter; as you may know by his saying, “Until Pentecost I will tarry at Ephesus; but after this I shall go away to Macedonia, and after having gone through it, I will be with you in the summer; and perhaps I shall even spend the winter with you.” And why did he say, “perhaps;” and did not positively affirm it? Because Paul did not foreknow all things; for good purposes. Wherefore neither doth he absolutely affirm, in order that if it came not to pass, he might have something to resort to; first, his previous mention of it having been indefinite; and next, the power of the Spirit leading him wheresoever It willed, not where he himself desired. …

Ver. 16, 17 . “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 Judæa. When I therefore was thus minded, did I show fickleness?” [3.] Here in what follows, he directly does away with the charge arising out of his delay and absence. For what he says is of this nature. “I was minded to come unto you.” ‘Wherefore then did I not come? Is it as light-minded and changeable?’ for this is, “did I show fickleness?” By no means. But wherefore? “Because what things I purpose, I purpose not according to the flesh.” What is, “not according to the flesh?” I purpose not ‘carnally.’

Ver. 17 . “That with me there should be the yea yea and the nay nay.”

Seest thou how glorying is not “after the Lord?” For He saith, “When ye shall have done all, say, We are unprofitable servants.” ( Luke xvii. 10 .) Howbeit, by itself indeed it is not “after the Lord,” but by the intention it becomes so. And therefore he said, “That which I speak,” not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not ‘after the Lord,’ has become so from the intention, so also glorying. …

It is impossible for us briefly to run through everything. For who could count up almost all the patriarchs and numberless saints, some of whom for the preservation of life, others out of desire for a blessing, others out of pity, others to conceal some secret, others out of zeal for God, others in searching for the truth, became, so to speak, patrons of lying? And as all cannot be enumerated, so all ought not to be altogether passed over. For piety forced the blessed Joseph to raise a false charge against his brethren even with an oath by the life of the king, saying: “Ye are spies: to see the nakedness of the land are ye come;” and below: “send,” says he, “one of you, and bring your brothers hither: but ye shall be kept here until your words are made manifest whether ye speak the truth or no: but if not, by the life of Pharaoh, ye are spies.” For if he had not out of pity alarmed them …

But, on the other hand, the fickle are to be admonished to strengthen their mind with gravity. For they then dry up the germs of mutability in themselves when they first cut off from their heart the root of levity; since also a strong fabric is built up when a solid place is first provided whereon to lay the foundation. Unless, then, levity of mind be previously guarded against, inconstancy of the thoughts is by no means conquered. From this Paul declared himself to be free, when he said, Did I use levity? or the things that I purpose do I purpose according to the flesh, that with me there should be yea and nay ( 2 Cor. i. 17 )? As if to say plainly, For this reason I am moved by no breeze of mutability, that I yield not to the vice of levity.