For we are not like so many others, who peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as men sent from God.For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ.
3 sermons cite this verse
… same way that Madison Avenue sells cars and soap. Paul said in second Corinthians chapter two verse 17, they peddle the word of God. That was the third kind of false prophet. You have, you have to see all kinds. They're all out there, friend. They're in the woodwork. There are those who pervert the gospel. That's the way of Cain. There are those who prostitute the gospel. That's balaim. But there are also those who protest the gospel. That's kora. The name is spelled different in the old Testament. Uh, uh, it, it's K-O-R-A-H in the Old Testament. Uh, C-O-R-E is the way it's translated out of the Greek New Testament. The same man, who was Korah? Well, you read about him in Numbers chapter 16. Korah was a gifted man and a man of privilege. He was a cousin of Moses. He was a Levite. He was a prince in Israel. But somehow he got the idea that he did not like the leadership of Moses, and he did not like the leadership of Aaron. Now, I remember that Moses and Aaron were a prophet and a priest. As a matter of fact, the Bible says, prophesies the coming of Jesus, and says the coming of Jesus is this, that Jesus is going to be a prophet like Moses. Moses is a type of the Lord Jesus Christ. And so is Aaron, a type of the Lord Jesus Christ, because Christ is our high priest. Christ is prophet and priest to the church. …
2. We do not, indeed, establish the old ceremonial law; we know that is abolished for ever. Much less do we establish the whole Mosaic dispensation; this we know our Lord has nailed to his cross. Nor yet do we so establish the moral law, (which, it is to be feared too many do,) as if the fulfilling it, the keeping all the commandments, were the condition of our justification: If it were so, surely “in His sight should no man living be justified.” But all this being allowed, we still, in the Apostle’s sense, “establish the law,” the moral law. I. 1. We establish the law, First, by our doctrine; by endeavouring to preach it in its whole extent, to explain and enforce every part of it, in the same manner as our great Teacher did while upon earth. We establish it by following St. Peter’s advice: “If any man speak, let him speak as the oracles of God;” as the holy men of old, moved by the Holy Ghost, spoke and wrote for our instruction; and as the Apostles of our blessed Lord, by the direction of the same Spirit. We establish it whenever we speak in his name, by keeping back nothing from them that hear; by declaring to them, without any limitation or reserve, the whole counsel of God. And in order the more effectually to establish it, we use herein great plainness of speech. “We are not as many that corrupt the word of God;” -kapEleuontes_, (as artful men their bad wines;) we do not cauponize, mix, adulterate, or soften it, to make it suit the taste of the hearers: — “But as of sincerity, but as of God, in the sight of God, speak we in Christ;” as having no other aim, than “by manifestation of the truth to commend ourselves to every man’s conscience in the sight of God.” …
“We are not as many, who corrupt the word of God: But as of sincerity, but as of God, in the sight of God speak we in Christ.” [1.] Many have observed, that nothing conduces more to a Preacher’s success with those that hear him, than a general good opinion of his sincerity. Nothing gives him a greater force of persuasion than this; nothing creates either a greater attention in the hearers or a greater disposition to improve. When they really believe he has no end in speaking, but what he fairly carries in view, and that he is willing that they should see all the steps he takes for the attainment of that end, — it must give them a strong presumption, both that what he seeks is good, and the method in which he seeks it. [2.] But how to possess them with this belief is the question. How shall we bring them to take notice of our sincerity, if they do not advert to it of themselves? One good way, however common, is, frankly and openly to profess it. There is something in these professions, when they come from the heart, strongly insinuating into the hearts of others. The persons of any generosity that hear them find themselves almost forced to believe them; and even those who believe them not are obliged in prudence, not to let their incredulity appear, since it is a known rule, — the honester any man is, the less apt is he to suspect another. The consequence whereof is plain: Whoever without proof, is suspicious of his neighbour’s sincerity, gives a probable proof that he judges of his heart from the falseness of his own. …