Paul’s Ministry in the Midst of Difficulties. 2Co 6:1-10

Fellow-workers of God:

v. 1. We, then, as workers together with Him, beseech you also that ye receive not the grace of God in vain.

v. 2. (For He saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee. Behold, now is the accepted time; behold, now is the day of salvation.)

Paul had just given a summary description of the ministry of reconciliation which had been entrusted to him, and had sent forth a ringing invitation to accept the grace of God. He now makes the application in an admonition to sanctification: We, then, working together with Him, also entreat you not in vain to receive the grace of God. In carrying out the Gospel-ministry, in issuing the Lord’s urgent invitation to accept the effected reconciliation, Paul and all ministers of the Gospel are God’s assistants, working with Him for the salvation of men’s souls. “Therefore God is the true Master within, in the heart, that performs the best work; and we help and serve Him to this end externally with the ministry of preaching. ” It is necessary, then, to add admonition to Gospel exposition, as the apostle here does, entreating the Corinthians, appealing to them not to hear the message of the grace of God without benefit. “To accept the grace of God in vain can be nothing else than hearing the pure Word of God, in which the grace of God is offered, and yet remaining apathetic and not accepting it, remaining as one was before. ” The grace of God is offered independently of man’s faith and obedience, but if it is not accepted by the hearers, it will, instead of profiting them, result in their everlasting condemnation, chap. 2:16. If a person feigns interest in the forgiveness of sins, but will not truly repent of his sins; if he makes a practice of referring to the Redeemer, but himself trusts in his own merits; if he is a member of a congregation and uses the means of grace, but incidentally leads a life by which the mercy of God is disgraced, then he belongs to the class of those whom the warning of the apostle strikes.

In order to give proper weight to his evangelical admonition, Paul supports it with a passage from the Old Testament: at an accepted time I hearkened to thee, and in a day of salvation I succored thee, Isa 49:8. This word of the prophet was being fulfilled before the eyes of the Corinthians, as it is today, for he speaks of the time of the New Testament as that of the dispensation of grace. What God had promised to His great Servant, the Messiah, that is being given by grace to all those that accept the Christ in true faith. Behold, now is the acceptable time; behold, now is the day of salvation; that is Paul’s explanation and comment. Since Christ has been made manifest in the flesh, the propitious time has come, the time of His good pleasure, the time of His good will toward men, in which He intends to reveal His mercy, power, and glory. The present Christian dispensation is the day of salvation, with God freely extending His gracious help to all sinners that will hear His call. The repetition of the word “behold” emphasizes the point that the present time is that in which God so accepts, in which He so dispenses His grace and mercy. Now they have free access to the redemption of Christ, Heb 4:16; Rom 5:2. Now, today, they should make their decision and partake of His bounty, accept the hand of reconciliation extended to them. Mark: If the time of grace is neglected, if its invitation is ignored, it may soon be past forever, to be followed by a time of wrath and condemnation. “Now that God has given us His mercy in such rich measure,… truly it is necessary that we do not set the grace of God at naught and let Him knock in vain. He is standing at the door: well for us if we open to Him. He is saluting us; blessed he that answers. If we overlook His passing, who will bring Him back?”

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

The methods and conditions of an apostolic ministry (2Co 6:1-10). Appeal to the Corinthians to reciprocate his affection and separate themselves from evil (2Co 6:11-18).

2Co 6:1

We then, as fellow workers. Continuing the entreaty of 2Co 5:20, he adds, “But as [his] fellow workers we also exhort you.” The “also” shows that he does not rest content with merely entreating them (), but adds to the entreaty an exhortation emphasized by a self-sacrificing ministry. “Fellow workers with God“ (1Co 3:9). Beseech. The word is the same as that rendered “beseech” by the Authorized Version in 2Co 5:20, and it should be rendered “exhort:” “God exhorts you by our means; we therefore entreat you to be reconciled to God; yes, and as Christ’s fellow workers we exhort you.” That ye receive not. The word means both passively to receive and actively to accept as a personal boon. The grace of God. To announce this is the chief aim of the gospel (Act 13:43; Act 20:24). In vain; that is, “without effect.” You must not only accept the teaching of God’s Word, but must see that it produces adequate moral results. It must not, so to speak, fall “into a vacuum ( ).” “He,” says Pelagius, “receives the grace of God in vain who, in the new covenant, is not himself new.” If you really are in Christ you must show that you have thereby become “a new creation” (2Co 5:17). The branches of the true Vine must bear fruit. (For the phrase, “in vain,” see Gal 2:2; Php 2:16.) What the grace of God is meant to effect is sketched in Tit 2:11, Tit 2:12.

2Co 6:2

For he saith; that is, “God saith.” The nominative is involved in the “fellow workers,“so that this is hardly to be classed with those rabbinic methods of citation found also in Philo, which deliberately omit the word “God” as the speaker, and use “He” by preference. I have heard thee, etc. The quotation is from the LXX. of Isa 49:8, and is meant to express the necessity for receiving the grace of God, not only efficaciously, but at once. The “thee” in Isaiah is the Servant of Jehovah, the type primarily of Christ, and then of all who are “in Christ.” In a time accepted; literally, in the Hebrew, in a time of favour. It is the season of grace, before grace has been wilfully rejected, and the time for judgment begins (Pro 1:24-28). The accepted time; literally, the well-accepted opportunity. St. Paul in his earnestness strengthens the force of the adjective. The same word occurs in 2Co 8:12; Rom 15:16, Rom 15:31.

“There is a deep nick in Time’s restless wheel
For each man’s good.”

(Chapman.)

Now. No doubt St. Paul meant that, as long as life lasts, the door of repentance is never absolutely closed; but it is probable that he had specially in view the nearness of the advent of Christ. Compare the stress laid upon the word “today” in Heb 3:7, Heb 3:8, and “at least in this thy day“ (Luk 19:42).

2Co 6:3

Giving no offence in anything. An undercurrent of necessary self defence runs through St. Paul’s exhortation. The participle is, like “fellow workers,” a nominative to “we exhort you” in 2Co 6:1. Offence. The word here is not skandalon, which is so often rendered “offence,” but proskope, which occurs here alone in the New Testament, and is not found in the LXX. It means “a cause of stumbling.” Proskomma, a stumbling block, is used in 1Co 8:9. Be not blamed. When any just blame can be attached to the minister, the force of the ministry of reconciliation is fatally weakened. (For the word, see 2Co 8:20.)

2Co 6:4

Approving ourselves; rather, commending ourselves, He is again referring to the insinuation, which had evidently caused him deep pain, that he was not authorized to preach, as his Judaic opponents were, by “letters of commendation” (2Co 3:1-3) from James or from the ciders at Jerusalem. His credentials came from God, who had enabled him to be so faithful. As the ministers of God (1Co 4:1). The article should be omitted. In much patience. Christ had forewarned his apostles that they would have much to endure, and had strengthened them by the promise that “he that endureth to the end shall be saved” (Mat 10:22). In afflictions. This word, as we have seen, is one of the haunting words in 2Co 1:4-11. In necessities. St, Paul was poor, and was often in want (Act 20:34). In distresses. The same word which occurs in 2Co 4:8. It means “extreme pressure” (literally, narrowness of space), and is a climax of the other words.

2Co 6:5

In stripes. The stripes were of two kindsfrom Jewish whips and Roman rods. But of the five scourgings with Jewish whips not one is mentioned in the Acts, and only one of the three scourgings with Roman rods (Act 16:23). Nothing, therefore, is more clear than that the Acts only furnishes us with a fragmentary and incomplete record, in which, as we gather from the Epistles, either the agonies of St. Paul’s lifelong martyrdom are for some reason intentionally minimized, or else (which is, perhaps, mere probable) St. Paul was, as his rule and habit, so reticent about his own sufferings in the cause of Christ that St. Luke was only vaguely, if at all, aware of many scenes of trial through which he had passed. In imprisonments. St. Paul was frequently in prison, but St. Luke only tells us of one of these occasions (Act 16:24)at Philippi; the Roman imprisonment and that at Caesarea were subsequent to this Epistle. In tumults. These were a normal incident of St. Paul’s life, both up to this time and for years afterwards (Act 13:50; Act 14:19; Act 16:22; Act 17:4, Act 17:5; Act 18:12; Act 19:28, Act 19:29; Act 21:27-39; Act 22:22, Act 22:23; Act 23:9, Act 23:10; Act 27:42, etc.) The word akatastasiai might also mean “insecurities,” i.e. homelessness, wanderings, uncertainties; but New Testament usage seems decisive in favour of the frowner meaning (2Co 12:20; 1Co 14:33; Jas 3:15). In labours (2Co 11:28; 1Co 4:12; 1Co 15:10; Act 20:34; 1Th 2:9; 2Th 3:8). In watchings. “Spells of sleeplessness” were a necessary incident of such a life; and an eminently nervous nature like that of St. Paul is rarely capable of the habitual relief of sound steep. Hence he again refers to this in 2Co 11:27. His “sleeplessness” was sometimes the necessary result of labours “night and day” (Act 20:31; 1Th 2:9, etc.). In fastings. St. Paul never inculcates the practice of voluntary fasting as a duty (for the reading in 1Co 7:5 is more than dubious); but it is probable that he found it personally useful at times (Act 13:2, Act 13:3; Act 14:23; Act 9:9). The nine forms of suffering hitherto mentionedthree general, three specific, and three voluntaryare all physical sufferings borne with “much endurance.”

2Co 6:6

By pureness; rather, in pureness, as the preposition is the same. He now gives six instances of special gifts and virtues. The “pureness” is not only “chastity,” but absolute sincerity (1Jn 3:3; 2Co 4:2; 1Th 2:10). By knowledge. The knowledge is the true knowledge of the gospel in its fulness (Eph 3:4). In his depth of insight into the truth St. Paul was specially gifted. The word gnosis had not yet acquired the fatal connotations which afterwards discredited it. By long suffering (2Ti 3:10; 2Ti 4:2). The patient endurance of insults, of which St. Paul shows a practical specimen in this Epistle, and still more in Php 1:15-18. By kindness. “Love suffereth long, and is kind” (1Co 13:4); “Long suffering, kindness” (Gal 5:22). By the Holy Ghost. To the special gift of the Spirit St. Paul attributed all his success (1Th 1:5; Rom 15:18, Rom 15:19). By love unfeigned; which is the surest fruit of the Spirit, and the best of all spiritual gifts (2Co 12:15; 1Co 8:1; 1Co 13:1-13.; Rom 12:9, etc.).

2Co 6:7

By the word of truth. St. Paul now passes to the more specific endowments of the true teacher. By the power of God; literally, in power of God (2Co 4:7; 1Co 2:4; 1Co 4:20). “For the kingdom of God is not [only] in word, but in power.” By the armour of righteousness. Here first the preposition “in” () is changed for “through,” “by means of” (). Armour; rather, arms. On the right hand and on the left. That is, both by offensive weapons and a defensive panoply (2Co 10:4; Eph 6:11-17; 1Th 5:8).

2Co 6:8

By honour and dishonour; rather, by glory and dishonour. There is no need to change here the meaning of , “by means of,” to “through,” i.e. “amid.” The honour and dishonor are alike means which contribute to the commendation of the ministry. Of our Lord some said, “He is a deceiver,” while others said, “He is a good man” (Joh 7:12); and the dispraise of some is the highest praise (Mat 5:11). Compare with the whole passage 1Co 4:9-13, where we see that “abuse,” “insult,” and “slander,” constituted no small part of the apostle’s daily trial. By evil report and good report. The beatitude of malediction (Luk 6:22; 1Pe 4:14). St. Paul had deliberately abandoned the desire to win the suffrages of men at the cost of undesirable concessions (Gal 1:10). As deceivers. The Jews called Christ “a deceiver” (mesith, i.e. a deliberate and misleading impostor), Mat 27:63; Joh 7:12. This is an illustration of the “evil report,” and in the Clementine homilies, a century later, St. Paul, under the disgraceful pseudonym of “Simon Magus,” is still defamed as a deceiver. And yet true. There is no “yet” in the original, and its omission gives more force to these eloquent and impassioned contrasts.

2Co 6:9

As unknown; literally, as being ignored; as those whom no one cares to recognize. And yet well known. “And becoming fully recognized.” “Recognized” by God (1Co 13:12), and ultimately by all good men (2Co 11:6), though they might be contemptuously ignored by men. As dying (2Co 1:9; 2Co 4:10, 2Co 4:11). Behold. The word calls attention to what seemed like a daily miracle. The paradox of the Greek tragedian

“Who knows if life be death, and death be life?”

which seemed so supremely amusing to Aristophanes and the wits of Athens, became a familiar fact to the early Christians (Rom 8:36; 1Co 15:31; Eph 2:5, Eph 2:6; Col 2:13, etc.). As chastened. The daily Divine education of suffering (Psa 118:18).

2Co 6:10

As sorrowful, yet alway rejoicing. The early Christians always insist on “joy” as one of the fruits of the Spirit (comp. Mat 5:10-12), and especially joy in the midst of grief and anguish (Rom 5:3; Rom 14:17; 1Th 5:16, “Rejoice always”). The best proof that this was no mere phraseology, but an amazing and new charism granted to the world, may be seen in the Epistle to the Philippians. It was written when St. Paul was old, poor, deserted, imprisoned, in danger of immediate death. and apparently in the lowest deeps of forsakes sorrow; vet the spontaneous keynote of the whole Epistle is, “I rejoice; rejoice ye” (Php 4:6, Php 4:12). As poor. The word means even “paupers,“ and describes a very literal fact. St. Paul, for Christ’s sake, had suffered “the loss of all things” (Php 3:8). Yet making many rich. Not by getting collections for them (which would be a most unworthy antithesis, though it is strangely accepted by Chrysostom and others); but “by imparting to them the true riches, in the form of spiritual gifts, and the teaching of the gospel” (comp. Jas 2:5). Possessing all things; rather, as having nothing, and fully having all things. The verb means “possessing all things to the full.” For “all things are ours” (1Co 3:21, 1Co 3:22).

2Co 6:11-18

An appeal to the Corinthians to reciprocate his love for them, and separate themselves from evil.

2Co 6:11

Corinthians! A rare and very personal form of loving appeal, which occurs nowhere else in these Epistles (comp. Php 4:15). Our mouth is open to you. St. Paul has evidently been writing in a mood of inspired eloquence. The fervour of his feelings has found vent in an unusual flow of beautiful and forcible language. He appeals to the unreserved freedom with which he has written as a reason why they should treat him with the same frank love. Our heart is enlarged. After writing the foregoing majestic appeal, he felt that he had disburdened his heart, and as it were made room in it to receive the Corinthians unreservedly, in spite of all the wrongs which some of them had done him. On the antithesis of the mouth and the heart, see Mat 12:34; Rom 10:10.

2Co 6:12

Ye are not straitened in us. Any narrowing of the sympathy or straining of the relations between us does not rise in any way from me. (For the verb, see 2Co 4:8.) Ye are straitened in your own bowels; rather, in your own hearts. Any tightening or pressure of the feelings which should exist between us rises solely from your own hearts. Enlarge and open them, as I have done, and we shall once more love each other aright. The verb has already occurred in 2Co 4:8 (“distressed”). Your own bowels. It is to be regretted that the Authorized Version adopted the meaningless and often rather incongruous word “bowels” for the Greek word used in its Hebraic sense of “feelings,” “affections” (So 2Co 5:4; Isa 16:11). This literalism is always out of place, and especially in Phil 7, 12, 20.

2Co 6:13

Now, for a recompense in the same. He begs them to give him “a reward in kind;” in other words, he wishes them to be as frank with him as he has been to them. As unto my children. And therefore, as a spiritual father, I may surely ask for sympathy. St. Paul uses the same metaphor in 1Co 4:14; 1Th 2:11. Be ye also enlarged. Treat me as I have treated you (comp. “Be as I am,” Gal 4:12).

2Co 6:14

Be ye not unequally yoked together with unbelievers. Ewald, followed by Dean Stanley, Holsten, and others, thinks that here there is a sudden dislocation of the argument, and some have even supposed that the section, 2Co 6:14-7:1, is either an after thought written by the apostle on the margin of the Epistle after it was finished; or even an interpolation. The latter view has arisen from the unusual expressions of the section, and the use of the word “Belial,” and the command of Greek shown by the varied expressions. There is no adequate ground for these conjectures. Every writer is conscious of moods in which words come to him more fluently than at other times, and all writers of deep feeling, like St. Paul, abound in sudden transitions which correspond to the lightning-like rapidity of their thoughts. It is doubtful whether the readers would not have seen at once the sequence of thought, which depends on circumstances which we can only conjecture. Probably the alienation from St. Paul had its root in some tampering with unbelievers. Such might at any rate have been the case among the Gentile members of the Church, some of whom were even willing to go to sacrificial feasts in heathen temples (1Co 8-10.). “Unequally yoked” is a metaphor derived from Le 19:19 and Deu 22:10, and is the opposite of “true yoke fellow“ (Php 4:3). What fellowship; literally, participation (Eph 5:6-11). Unrighteousness; literally, lawlessness (1Jn 3:4). It was a special mark of heathen life (Rom 7:19). Light with darkness. This antithesis is specially prominent in Eph 5:9-11 and Col 1:12, Col 1:13, and in the writings of St. John (Joh 1:5; Joh 3:19; 1 John, passim).

2Co 6:15

Concord; literally, harmony or accord. The word does not occur elsewhere in the New Testament or in the LXX. The adjective sumphonos occurs in 1Co 7:5. Christ with Belial (see 1Co 10:21), Belial. Here used in the form Beliar, as a proper name, because no Greek word ends in the letter . In the Old Testament it does not stand for a person, but means “wickedness” or “worthlessness.” Thus in Pro 6:12 “a naughty person” is adam belial. “A son of Belial” means “a child of wickedness” by a common Hebraism (Deu 13:13; Jdg 19:22). And hence, since Belial only became a proper name in later days

“To him no temples rose,
No altars smoked.”

Perhaps, as has been conjectured, this clause, which contains two such unusual words, may be a quotation. It is, however, no ground of objection that Belial does not occur elsewhere in St. Paul, for until the pastoral Epistles he only uses diabolos twice (Eph 4:27; Eph 6:11). What part, etc.? This is not, like the other clauses, an illustration, but the statement of the fact itself which “has come in amidst the lively, sweeping flow of the discourse.” With an infidel; i.e. with an unconverted Gentile.

2Co 6:16

What agreement. The word means “unity of composition.” This is the fifth synonym which St. Paul has used in this clause , . The verb occurs in Luk 23:51. St. Paul in this chapter shows an almost unwonted command over the Greek language. With idols (Mat 6:24; 1Jn 5:21). Ye. “We” is the reading of , B, D, L. Ewald, without sufficient ground, makes it one of his arguments for regarding this section as interpolated. Are the temple of the living God. The indwelling of the Holy Spirit in every Christian heart, which is the distinguishing result of the new covenant, was very prominent in the thoughts of St. Paul. As God hath said. The quotation is altered slightly from the LXX. of Le 26:12. But in this and the next verses we have “a mosaic of citations” from this passage and Exo 29:45; Isa 53:11; Eze 20:34; 2Sa 7:14; comp. Jer 31:9; Isa 43:6. This mode of compressing the essence of various quotations into one passage was common among the rabbis. In them. In the original Hebrew this means “among them” (Exo 29:45; Le Exo 26:12). since the indwelling of God by his Holy Spirit belongs only to the new covenant.

2Co 6:17

From among them; i.e. from among the unbelievers. Touch not the unclean thing (Le 2Co 11:8, etc.; Isa 52:11). I will receive you (comp. Eze 20:34). These promises to Israel are naturally transferred to the ideal Israel, the Christian Church.

2Co 6:18

And will be a Father unto you. These reminiscences are sufficiently near to 2Sa 7:8-14; Isa 43:6; Jer 31:9, to render needless the supposition that they come from any apocryphal book (Ewald) or Jewish hymn (Grotius). Saith the Lord Almighty. The phrase, not elsewhere used by St. Paul, is taken from 2Sa 7:8 (LXX.). The epithet indicates the certain fulfilment of the promises. Pantokrator, for “Almighty,” is used in the LXX. for “Lord of sabaoth,” and in the New Testament only occurs elsewhere in the Apocalypse.

HOMILETICS

2Co 6:1, 2Co 6:2 – The grace of God received in vain.

“We then, as workers together,” etc. There are three topics here for meditation.

I. A SUBLIME MISSION. “Workers together with him.” What is the grand work in which God is engaged and in which we can cooperate? He is engaged in numerous worksworks of creation, government, conservation, in which we can have no hand. The work here is evidently the work spoken of in the preceding chapterthe work of reconciling man to himself, the work which he does in Christ. Now, all genuine ministers cooperate with him in this; their grand endeavour is to bring alienated souls into friendship with him. Blessed partnership this.

II. A SOLEMN POSSIBILITY. “Receive not the grace of God in vain.” The grace of God here evidently refers to the offer of this reconciliation. This may be looked upon objectively or subjectively. Objectively it is the gospel, which is called the “gospel of the grace of God;” subjectively it is personal Christianity. It may be received “in vain” in two forms. Many have the offer of reconciliation and reject it, and to them the offer has been received “in vain.” It is possible for those who have personally experienced it to lose it. The free agency of man, the exhortations of the Scriptures, and the facts of apostasyas in the case of David, Peter, etc.show the possibility of losing this. No greater calamity can happen to a man than to receive this “grace in vain;” hence the earnestness of the apostle.

III. A SUPREME OPPORTUNITY. “For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.” To use the words of a modern writer, “There is, so to speak, a ‘now’ running through the ages. For each Church and nation, for each individual soul, there is a golden present that may never again recur, and in which lie boundless possibilities for the future. The words of the apostle are, as it were, the transfigured expression of the generalization of a wide experience, which tells us that there is a tide in the affairs of men.'”

2Co 6:3-8 – The highest office injured by its officer.

“Giving no offence in any thing,” etc. Paul was engaged in the highest officethe office of reconciling men to God; in this he was a coworker with the Infinite, and here he refers to

I. AN EVIL TO WHICH MINISTERS OF THE GOSPEL ARE LIABLE. The evil referred to is bringing blame upon the ministry. “Giving no offence in anything, that the ministry be not blamed.” So perverse is man that he often degrades some of the highest offices he is called to sustain. There are merchants that degrade commerce, doctors that degrade medicine, judges that degrade justice, statesmen that degrade legislation, kings that degrade the throne; but, what is worse far, there have been ministers who have degraded the ministry, and there are such still, ignorant men, intolerant men, worldly men, unspiritual men, blatant dogmatists. Ah me! how the pulpit is often degraded!

II. AN EVIL WHICH MUST BE AVOIDED AT ANY COST. See what Paul did and suffered to avoid this stupendous evil. “But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,” etc. Mark:

1. How he suffered in order to maintain the honour of the ministry. “Afflictions,” “necessities,” “distresses,” “stripes,” “imprisonments,” “tumults,” “labours,” “watchings,” “fastings,” etc.

2. How he wrought in order to maintain the honour of the ministry. By “pureness,” “knowledge,” “long suffering,” “kindness,” etc. He learned to labour and to wait. “Neither count I my life dear unto myself, that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.” The ministry in these days is too often degraded into a trade, a profession, a medium for the gratification of the vanity, ambition, and the greed of men. The millions have come to call churches and chapels “preaching shops.” One of the greatest trades carried on in this commercial age is, perhaps, the trade in the gospel

2Co 6:9, 2Co 6:10 – “Things are not what they seem.”

“As unknown, and yet well known,” etc. Against misrepresentations and slanders, Paul, in the context, vindicates his apostolic authority, and proclaims at the same time the unworldly principle which animated both him and his fellow workers. These words present to us the two opposite sides of a good man’s lifethe secular and the spiritual The side revealed, as seen by man, and the side in the sight of God.

I. TO THE SECULAR EYE HE WAS UNKNOWN; TO THE SPIRITUAL WELL KNOWN. “As unknown, and yet well known.” The world has never yet rightly interpreted and understood the real life of a genuine disciple of Christ. To the world, Paul appeared an ignominious fanatic. John says, “The world knoweth us not.” The world does not understand self-sacrificing love, the animating, shaping, directing principle of a godly man’s life. It understands ambition, greed, revenge, but not this. Hence men in every age, so far as they have come under the rule of this “new commandment,” have been regarded as monsters unworthy of life. This explains martyrdom, ay, and the crucifixion of Christ. But, though thus unknown to men, they are well known to others.

1. Well known to Christ. “I know my sheep.” Christ knows all his disciples.

2. Well known to heavenly spirits. They are famous in heaven. At their conversion heaven rejoiced, and over every step of their subsequent history heaven watches with a loving care.

II. TO THE SECULAR EYE HE WAS DYING; TO THE SPIRITUAL HE WAS LIVING, “As dying, and, behold, we live.” To worldly men Paul appeared as mortal as other men; with a frame scourged by persecution, shattered by perils, wasted by labour and want, he was nothing but a dying man. His contemporaries knew that he would soon run himself out, and mingle with the dust of all departed men. But spiritually he was living. “Behold, we live.” The soul within that dying body of his was living a wonderful lifea life of Christly inspiration and aims, a life of communion with heaven; a life destined to become more sunny, vigorous, and beautiful with every aspiration and act. Living is not body breathing, but spirit acting, acting according to the Divine laws of our constitution.

III. TO THE SECULAR EYE HE WAS MUCH TRIED; TO THE SPIRITUAL HE WAS NOT DESTROYED. “Chastened, and not killed.” The word “chastened” here refers, I think, to his various scourgings, suffered in the synagogues and elsewhere. To worldly spectators he, with all his wounds, would appear a dead man; but he was spiritually alive. The hardships and the strifes did not touch his soul; his spiritual purposes, enjoyments, and hopes were not killed. Spiritual life is unkillable; like certain plants in the vegetable kingdom, which have their germs or roots so deep down in the soil, and so thoroughly mixed up with it, that, though you cut down the trunk, or pull up the roots from the earth, their life will break out again.

IV. TO THE SECULAR EYE HE WAS VERY SORROWFUL; TO THE SPIRITUAL HE WAS ALWAYS REJOICING. “As sorrowful, yet alway rejoicing.” As if Paul had said, “Under our sufferings, we seem to be very cast down and sad; dreary, degraded, and wretched does our life seem to the worldly men around us.” So it often is with the life of a Christian man. But, on the spiritual side, a truly godly man is “always rejoicing,” rejoicing in a good conscience, rejoicing in a stream of pure and noble thoughts, rejoicing in a consciousness of Divine favour.

V. TO THE SECULAR EYE HE WAS VERY POOR; TO THE SPIRITUAL HE WAS WEALTH GIVING. “As poor, yet making many rich.” Paul and his colleagues were poor; they had suffered the loss of all things. Yet spiritually they were not only rich, but made others rich.

1. The highest work of man is to impart spiritual riches to his brother man.

2. Worldly poverty does not disqualify a man for the discharge of this sublime mission.

VI. TO THE SECULAR EYE HE WAS DESTITUTE; TO THE SPIRITUAL HE WAS ENORMOUSLY RICH. “Having nothing, and yet possessing all things.” Nothing of this world’s good, yet “possessing all things,” not legally, but morally. Christliness gives us an interest in all things. “All things are yours.”

Do not estimate life by appearancesthings are not what they seem. Christliness with poverty, persecution, and suffering, is infinitely to be preferred to wickedness with the whole world at its command.

2Co 6:11-13 – Genuine Christian love.

“O ye Corinthians,” etc. Notice

I. ITS POWER. What does it do? It enlarges the heart. “Our heart is enlarged” The heart means the whole spiritual nature, and this spiritual nature is capable of indefinite expansion and Christian love, and nothing else can effect this. A man’s intellect may be expanded by ideas, but his heart, out of which are “the issues of life,” only by love. What a difference between the heart of a miser or a bigot to the heart of a Paul, a Howard, or a Fenelon! Selfishness contracts the soul into a grub, love expands it into a seraph. Therefore “covet earnestly the best gift,” that is, love.

II. ITS IRREPRESSIBILITY. “Our mouth is open unto you.” A large heart is so full of loving sympathies and aims that speech becomes a necessity. “Out of the abundance of the heart the mouth speaketh.” The language of love is the language of nature, the language of eloquence, the language of inspiration.

III. ITS HUNGER. What does it hunger for? “Ye are not straitened in us, but ye are straitened in your own bowels [‘affections,’ or ‘hearts’],” etc. Paul states that their hearts towards him were “straitened,” or narrow, compared with his to them. He entreats them to be “enlarged,” and thus “recompense” or return his affections. Love, by a necessity of its nature, hungers for a return of its affections from the object on which it is bestowed. Paul did not ask them for their money, or their patronage or praise, but simply for a return of the love which he had for them.

2Co 6:14-18 – Unequally yoked.

“Be ye not unequally yoked,” etc. Observe here three things.

I. THERE IS AN ESSENTIAL SPIRITUAL DIFFERENCE BETWEEN THOSE WHO ARE TRULY CONVERTED TO CHRISTIANITY AND THOSE WHO ARE NOT. The line of demarcation is broad and conspicuous. The difference is the difference:

1. Between “righteousness and unrighteousness.”

2. Between “light and darkness.”

3. Between Christ and Satan. “What concord hath Christ with Belial?”

4. Between faith and infidelity. “What part hath he that believeth with an infidel?”

5. Between the “temple of God” and the “temple of idols.”

II. NOTWITHSTANDING THE SPIRITUAL DIFFERENCE, THE CONVERTED ARE IN DANGER OF BEING ASSOCIATED WITH THE UNCONVERTED. Hence the command, “Be ye not unequally yoked together with unbelievers.” Also the command, “Come out from among them.” Alas! we find such association in almost every department of lifein the matrimonial, the commercial, the political, etc.

III. FROM SUCH AN ASSOCIATION IT IS THE DUTY OF THE CONVERTED TO EXTRICATE THEMSELVES. “Wherefore come out from among them,” etc. Observe two things.

1. The nature of the separation. “Come out from among them.” It must be:

(1) Voluntary. Not to be driven out, but you must break away from all the ties that bind you. Agonize to enter the “strait gate.”

(2) Entire. “Touch not the unclean thing.” Sin is an unclean thingunclean in its essence, its phases, and its influences.

2. The encouragement to the separation. “I will receive you, and will be a Father unto you, and ye shall be my sons and daughters.” As a Father, what does God do for his children?

(1) He loves them. His love is the fountain of all the love in the universe. All the love that human parents have for their children is but one drop from the boundless ocean.

(2) He educates them. Who teaches like God? He teaches the best lesson, in the best way, for the best end. He educates the whole soul, not for temporal purposes, but for ends spiritual and everlasting.

(3) He guards them, Human parents can only guard the bodies of their children. This Father guards the soulthe conscience from guilt, the heart from impurity, the intellect from error, etc.

(4) He provides for them. The best of human parents can only provide for their children a few supplies for their bodies, and that for a time only. This great Father provides for the soul, and provides forever. “He is able to do exceedingly abundantly above all that we ask or think.”

HOMILIES BY C. LIPSCOMB

2Co 6:1-10 – Appeal growing out of the foregoing argument.

The grace of God had been manifested in the reconciliation of which he had been treating; and this reconciliation had its period, or season, special as to its character and advantages. Everything has relation to time. Life has infancy, childhood, youthsuccessive eras. Nature has her seasons. It was now God’s receiving time, a dispensation of mercy, an acceptable time, a day of salvation. So sensible was St. Paul of this fact that he, as a coworker with God, pressed the exhortation on the Corinthians not to neglect the grace of God freely vouchsafed in this auspicious time. Good influences were conspiring in their favour; “receive not the grace of God in vain.” It was a coworking period. Out of the turmoil, the strife of tongues, the collisions within the Church and without, doctrines were emerging into clearer view, and, as doctrines were better understood, duties would be more faithfully discharged. Had not these Corinthians been revived and strengthened of late? Had they not heeded his affectionate warning and purified the Church? It was a season for continued and enlarging coworking, the Holy Spirit and the Church combining in an effort, peculiarly desirable then, to extend Christ’s kingdom. And what was he doing to this end? For his part he was studious to put no stumbling block in the way of others, lest the ministry be reproached. That was the prudence which wards off evil. It has grave duties. It is vigilant, able to see the approach of danger and measure the extent of the peril. It is prompt to set in a precautionary manner. Yet this was only one part of a coworker’s duty. On the other hand, then, he was intent on commending himself to their confidence and affection, and by what means? The portraiture of St. Paul as a coworker is now presented. Previously to this he had sketched himself (see 2Co 2:1-17., 3., 4.) in certain specific relations, such for instance as an “able minister,” and as one who carried his treasure in an “earthen vessel;” but it was now his purpose to delineate himself and his experience with reference to a particular end. To be a cooperator, patience is the first virtue required. He speaks, therefore, at the outset, of “much patience,” and assuredly he did not mistake the basic position of this great quality. He mentions nine forms of suffering which have been regarded by some commentators as constituting three classes, viz.: afflictions or general calamities, necessities, distresses, the leading idea being pressure, or “narrow straits;” then stripes, imprisonments, tumults, referrable to the popular excitement against him as a preacher; and lastly, labours, watchings, fastings, as indicative of ministerial experience: In all these things patience was exercised, keeping him steadfast, enabling him to endure, and preserving his mind in the peace of Christ. It is a description of one whose body was open on all sides the invasions of pain as the infliction of opposition and malice; and again, of one whose mind had anxieties and sorrows originating in its own sense of responsibility. Body wrought upon mind, mind upon body. Under these conditions the coworker had to proceed with his taskpatience “much patience.” being the cardinal excellence of his character. But, further, the coworker speaks of purity, knowledge, long- suffering, kindness, endowments of the Spirit, sincere love; and again, he speaks or the word of truth, how he worked with God’s power, and fought also with an armour of righteousness, right hand and left hand engaged in the conflict. Just here the mind of St. Paul reacts from its subjective state, the enumeration of his moral virtues is suspended, and the idea of conflict brings back the “afflictions” alluded to (2Co 6:4). Nearly all his transitions occur in one of two ways, either as the immediate product of a physical sensation or as the result of some exciting thought, having its source in his train of reflection. At the instant when the image of battle comes before him, the coworker has the doctrine and morality of the gospel to defend against fierce, vindictive, might assailants. The honor of his position and the glory of Christ as the Captain of his salvation are at stake. Sword and shield are in hand, and for what is he fighting and how? “Armor of righteousness is very expressive. The great truth was in his mind foremost as a restraint as well as an impulse, the truth so ably argued in the previous chapter that we are “made the righteousness of God in him.” Give the ethical philosopher all the credit he deserves; honour the moralist who strives to protect society from immorality; and yet it is very obvious that a man who feels himself set for the defence of the “righteousness of God” as manifested in Christ stands on ground infinitely higher than the mere philosopher and moralist. This cannot be denied; such a man has a spirit, a motive, an end, far remote from the others, and peculiar to the sphere he fills. What the apostle fights for is righteousness. And how is he fighting? It is important that we should see his temper, his tactics, his whole method of conducting the campaign. Men who ostensibly fight for righteousness are not always righteous fighters. “I will not trust in my bow, neither shall my sword save me,” said one of the psalmists. “Make haste to help me, O Lord my salvation,” was David’s prayer. “Ye know not what manner of spirit ye are of,” were the words of Jesus when the “sons of thunder” wished to call down fire from heaven on the Samaritan village. Michael the archangel, in contention with the devil, “durst not bring against him a railing accusation.” A bad spirit is not allowable even towards Satan, nor can an archangel go beyond “The Lord rebuke thee.” Now, the apostle speaks of himself as fully armed for offensive and defensive warfare. And the fight goes on amid honour and dishonour, praise and cheer from friends, hostility and contempt from enemies; by evil report and good report; vilified as a deceiver, but yet a true man; as unknown (“obscure nobodies”) to men, but known to God; as dying, and behold, out of perils, life springs renewed and enlarged; chastened as a discipline needed for a spiritual warrior who was meantime in everything a coworker with Christ; a sorrowful man in the estimation of many, but in reality always rejoicing; poor, working with our own hands for a living, but making many rich in spiritual blessings; and, finally, having nothing, and yetglorious paradoxpossessing in Christ all things.L.

2Co 6:11-18 – His warmth of affection; anxiety of the apostle lest the grace of God be received in vain.

The ruling thought of the chapter is twofold. St. Paul, the ambassador, is a fellow worker with God in Christ, and as such he is deeply concerned that the Church at Corinth should not fail to use its means and opportunity for salvation then within reach. A critical period had come in its history, and he saw it very clearly. What so sagacious as love? what love so abounding as his? “O ye Corinthians,” out of the depths of my heart, the heart just describedout of its purity, knowledge, long-suffering; “O ye Corinthians,” by my kindness, by the Spirit of God in me, by love unfeigned; “O ye Corinthians,” amid my chastenings from God and my afflictions from men;whom I have besought not to receive the grace of God in vain, once more I pray you hearken. “Our mouth is open unto you, our heart is enlarged.” Only a very large and roomy nature could have entertained the thoughts and feelings, could have suffered, could have passed through the experiences which had just been described; but various and multiplied as were that heart’s burdens and tribulations, it had ample space for his brethren at Corinth. “Ye are not straitened in us [no narrow place you occupy in our affection], but ye are straitened in your own bowels [narrowness in your love for us],” the word “bowels” being used to express the seat of the feelings. “For a recompense [return of love] be ye also enlarged,” and he asks this as a father seeking affection from his children. A sudden break occurs in the movement of thought. Did the use of the word “children” quicken a feeling akin to parental solicitude? Or did the sorrows he was undergoing in behalf of this Church at Corinth, a moment before so vividly pictured, give him a new insight into the dangers surrounding its members? Or was he recalling the supreme truth in his theology, the atoning death of Christ, and the righteousness that came to us and became a part of us? One in whose mind associations gathered so very rapidly and suggestions arose with such spontaneous vigour would probably feel the sudden return of the ideas and images on which he had been dwelling. A peculiarity with him is this partial development of a thought on its first appearance in his intellect. A similar law is traceable in his emotional nature. There is a second production, and this “aftermath” is very valuable. The subject under consideration (2Co 6:14-18) had engaged attention in the First Epistle, and he now reverts to it under the apprehension that these Corinthians, who were particularly exposed to the “evil communications” that “corrupt good manners,” might receive the grace of God in vain. If there had been a strong reaction against the Judaizing party in the Corinthian Church, that may have introduced unusual hazards as to Gentilism. Reactions, no matter how wise and truthful in themselves, always involve more or less danger. Facts are distorted, truths are mixed with prejudices, and the victory is our victory. Generally, indeed, only when time has befriended our infirmities and given us an opportunity to recover from reactions are we put in an attitude to see and judge with entire fairness. But, whatever the impulse at the moment on St. Paul’s mind, his words are surcharged with energy. Question hastens after question. “Unequally yoked together with unbelievers” is the trumpet note of alarm. What the union was he does not specify. It may have been promiscuous intercourse with heathens, or participation in idol festivals, or mixed marriages. Whichever it was, it was unequal yoking, a very ill-devised union; and under how many aspects did it deserve condemnation? The heart of the evil is exposed; could righteousness have fellowship with unrighteousness, light commune with darkness, Christ have concord with Satan, believers have part with infidels, the temple of God agree with idols? Metaphors multiply, as they commonly do with him when excited. By their profession of Christ they were pledged to depart from all iniquity, especially all associations that might revive their former Gentile tastes and habits, most especially those social usages which identified them with idolatry. Quoting twice from the Old Testament (Leviticus and Isaiah), he shows what the true religion demanded of its subjects in its earlier stage under Moses and its later under the prophets, in both cases separation from a world given over to heathenism. Only by means of this line of demarcation between them and the corruptions of society would God acknowledge them as his people, walk in their midst, and be a Father unto them. “Touch not the unclean thing.” It was the language of Judaism from her tabernacle in the wilderness, from her temple in Jerusalem, and now reaffirmed and emphasized anew and with most solemn intensity by Christianity. St. Paul saw that history repeats itself. Not otherwise were it history. The peril of the gospel was precisely that which had wrecked Judaism. From this point of view it is profitable to re-read this earnest chapter. Chrysostom and others have spoken of its lofty eloquence. Stanley, Robertson, Webster, and Wilkinson have taught us to appreciate the breadth of its ideas and the classical force of its diction. It is a chapter of warning from the memorials of the past, as that past demonstrates most signally the jealousy of God’s rule over men. On the one hand, we have the terrible fascinations of that spirit of idolatry which in some form or other is the besetting sin of the human race, the innate disposition to supplant Jehovah, the fatal surrender to “the god of this world,” never so blinding as when he makes men as gods unto themselves. On the other hand, we have the visible symbols of God’s presence among his people in the temple and its institutions, and further, the proof of the Spirit’s power in their hearts, his actual indwelling and sanctifying agency. Yet this grace may be received in vain. The higher the gift, the more freedom in its use. No sooner has the apostle set forth the fact that God was in Christ recovering the world unto himself, than the magnitude of the risk presses on his attention. The risk was altogether in man. It was a risk, moreover, in the Christian man who had received grace and might lose its influence. Law had been violated, but Christ, as the eternal Son of God, had expiated the guilt, and by faith we accepted him as the Divine Reconciler. Man’s responsibility had utterly failed under Law; would it fail under grace? If it did, there was an end of hope, since there remaineth no other sacrifice for sin. St. Paul was aware of the local circumstances that enhanced the dangers of the Corinthians. The style of the appeal recognizes this fact. Let it not be forgotten, however, that, while men as men have these local surroundings, Christianity deals with man as man, and, accordingly, the warning is addressed to us not to receive the grace of God in vain. Our probation goes on in the midst of contingencies; temptation and trial are things most completely shut out from ordinary modes of calculation, and no prophetic eye reads our future. Yet this very sense of uncertainty is the most merciful of all providential arrangements. It is a source of great power. Except for its keen sensitiveness, our liability to evil would be far greater. Apprehension acts in two waysit constantly reduces the amount of evil existing; and again, it fortifies us to resist the evil that remains. Now, Christianity operates in both these modes. With the latter only have we now to do. The problem forevery individual Christian is the efficiency of grace in his resistance to Satanic influence. So far as the Scriptures teach us on this subject, Jesus Christ had no temptations save those which Satan offered; and, while we have no warrant to say this of believers, we may safely affirm that it is the reconciled man in Christ, “made the righteousness of God in him,” who is the object of Satan’s sharpest assaults. To destroy the power of grace in the child of God is his unceasing effort. Now, this grace is received through two great channelsthe conscience and the affections. St. Paul is referring continually to these organs of spiritual activity, and hence, we infer, that he would have his converts most earnest at these points. Conscience must be enlightened by the gospel and directed by the Spirit. It must be a conscience of that righteousness we have in Christ and through Christ, external to us as the ground of justification, internal to us as the regenerating and sanctifying work of the Holy Ghost. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” But this sense of righteousness in the conscience must act likewise in the affections, or it cannot be “the law of the Spirit of life.” If, then, St. Paul commended the gospel “to every man’s conscience in the sight of God,” was he content to rest here? “O ye Corinthians, our heart is enlarged.” Open your hearts, open them freely, open them as mine is opened unto you. If they would thus realize the righteousness of Christ, they could not receive the grace of God in vain. It is here, while speaking of the enlarged heart, that he appeals to them as his children. “Be ye also enlarged.” Here we see how grace is lost; the heart, instead of expanding, is narrowed and cramped. Ministers must preach the gospel of love; and, to do this, they must be lovely in spirit and conduct. Christians must accept the grace of the gospel in hearts that enlarge, so that growth in loveliness may develop strength of character in its most enduring form. Just at this point backsliding sets in. No man’s conscience begins to be blinded till his heart begins to be narrowed. Sympathy is checked; openness of feeling arrested; giving to charitable objects abated; cordiality of intercourse with ministers and members of the Church supplanted by fault finding, prejudice, and censoriousness; and then conscience becomes careless, then inert, then callous, and grace dies in the soul. The enlarging heart is the secret of growth. Nor is there any growth so beautiful as this in itself and so inspiriting as an example to others. Its fellowship is with souls that are its kindred in Christ; its communion with that wisdom and purity symbolized by light; its concord with him who took upon himself our nature that we might bear his image; its part or share is in the possession of holiness; and its capacity is a temple, or habitation, of which “God hath said, I will dwell in them, and walk in them.”L.

HOMILIES BY J.R. THOMSON

2Co 6:1 – “Workers together.”

One who is sent upon a mission, who fills the office of an ambassador, is evidently one who, however he works, does not work alone. He is the representative of the court from which he is sent, by which he is accredited. When the apostle thought of his life mission, especially when he thought of its difficulties, it was natural that he should recall to his own mind the fact that God, who had commissioned him, was working with him and giving efficacy to his labours. And, in writing to others, it was appropriate that he should remind them that they had to deal, not merely with a fellow man, but with a fellow man who was supported and authorized by Divine wisdom and grace.

I. GOD WORKS. He not only wrought the earth and the heavens, which are “the work of his fingers:” he follows his work of creation by the unceasing work of providential care, government, and oversight. The laws of nature are the ways in which God works. And the spiritual realm is his highest and noblest sphere of operation, in which he is carrying out his holy purposes.

II. MEN, WHEN THEY WORK SUCCESSFULLY, WORK WITH GOD. Take two illustrations. The husbandman toils through all the changing seasons of the year, and in his ploughing, sowing, and reaping depends upon the processes of nature, i.e. works along with God. The physician studies the human frame, and, when it is diseased, seeks its recovery to health through cooperation with the laws of the various organs and tissues of’ the body, and succeeds only by working with God. So is it in the spiritual sphere. The preacher of Christianity makes use of God’s truth and relies upon God’s Spirit; any other method must involve failure and discouragement.

III. HUMAN LABOURERS WORK IN SUBJECTION TO THE DIVINE LORD. There is no equality in this fellowship. God can dispense with any man’s services, however great, wise, and good he may be. No man can dispense with the counsel and the aid of Heaven.

1. In the recognition of this lies the labourer’s strength.

2. And the dignity attaching to his position and office, which is not personal, but ministerial.

3. And the responsibility of all for whose welfare the Christian labourer toils. Such are bound to consider, not the human minister merely, but the Divine Lord, whose servant and messenger he is.T.

2Co 6:2 – The acceptable time.

As an ambassador for Christ, Paul used both authority end persuasion in urging his readers and hearers to take advantage of the opportunity afforded them of reconciliation with God through Jesus Christ. And he very naturally and justly pressed upon them an immediate attention to the summons, the invitation of Divine grace. There are reasons why delay should be avoided, why acceptance should be unhesitating.

I. THE BLESSING. This is set before us in two lights.

1. On the Divine side, we observe that God is ready both to hear end to succour. To hear the cry of those in danger, the petition of those in want. To succour those who are in present distress and who are unable to deliver themselves from their afflictions.

2. On the human side, we observe that men may be accepted and reconciled, that they may be delivered and saved. The salvation here proffered is spiritual and eternal.

II. THE OPPORTUNITY. It is not for us to speculate as to God’s reasons, so to speak, for limiting the day of grace and of visitation. We have to deal with the fact that there is a period during which the blessings of salvation may be sought and secured. The first advent of our Saviour may be fixed as the terminus a quo of this period, the second advent as the terminus ad quem. During the Christian era, the dispensation of the Holy Spirit, the gospel is preached to all men, and the invitation is freely offered to those who need to apply, with the assurance that their request shall not be refused.

III. THE APPEAL. The blessing is great and adapted to the.case of the sinner; the opportunity is precious and not to be despised without guilt and folly. What, then, follows? Surely the appeal is powerful and timely; it deserves the immediate attention of all to whom the gospel comes.

1. The conditions are such that they may be at once fulfilled. The call is to obey God, to believe in Christ, to repent of sin, to live anew.

2. Nothing can be advanced to justify delay. Delay is unreasonable, dangerous, and foolish. To neglect the appeal would be to defy and displease God.

3. Those of every age and condition are alike placed in this position of privilege and of responsibility.T.

2Co 6:4 – “Ministers of God.”

Man is not meant to be a law or an end unto himself. He finds the true secret of his being, who lives, not unto himself, but unto his Lord. To take employment under a wise and holy Master, to engage in a spiritual service, to look up daily for direction and for blessing, to aim at the glory of the Eternal,this is the true vocation and the true happiness of man. Paul found his strength for labour and his consolation in suffering, not in anything personal, but in losing and merging himself in his Lord and King.

I. THE MASTER. Our Lord has bidden us call no man master, by which he directs our attention to the fact that we receive our instructions for duty and our revelations of truth, not from human, but from Divine authority. God is, to those who accept service under him, a wise, just, forbearing, considerate, and liberal Master. In him we find one free from all imperfections of knowledge, and all flaws of character, such as must be expected in all human governors.

II. THE SERVICE. In its outward aspects this varies in different cases, so that the life work of no two men is quite the same.

“How many serve! how many more
May to the service come!
To tend the vines, the grapes to store,
Thou dost appoint for some:
Thou hast thy young men at the war,
Thy little ones at home.”

III. THE OBLIGATIONS OF SPIRITUAL SERVANTS.

1. Obedience. This is indispensable. The vow which Christians take is that they will be the Lord’s servants to obey him.

2. Fidelity. The allegiance due to the Divine Lord must, upon no consideration, be transferred to another; his cause must not be betrayed.

3. Readiness to suffer in the path of devotion. The context shows us that this was an element in Paul’s conception of true ministry.

IV. THE RECOMPENSE.

1. This is entirely of grace; the purest and the best have no claim to it.

2. Success in ministry is the true servant’s best reward.

3. With this is conjoined approval on the Master’s part.

4. And the recompense is imperishable and immortal.T.

2Co 6:7 – “The armour of righteousness.”

There was something soldierly both in the nature and in the life course of the Apostle Paul. His resolution, courage, fortitude, capacity for endurance, fidelity to his spiritual Commander, were all high military qualities. We do not wonder that he made in his writings use so frequent and so effective of the warrior’s life. The Christian’s career, and much more emphatically the apostolic career, appeared to him one large campaign. Hence his reliance upon “the armour of righteousness on the right hand and on the left.”

I. THE CHRISTIAN‘S NEED OF SPIRITUAL ARMOUR.

1. His foes are many, active, vigilant, formidable, untiring.

2. The warfare to which he is called is accordingly perilous and serious.

3. His own natural resources are utterly inadequate for his defence.

II. THE NATURE OF THE CHRISTIAN‘S SPIRITUAL ARMOUR.

1. It is not physical, or carnal, but moral.

2. It is described in one word as “the armour of righteousness,” as opposed to fraud and cunning and iniquity of every kind.

3. It is adapted to the several necessities of the welfare. Vide Eph 6:1-24., where the several weapons are enumerated and described.

III. THE PURPOSES WHICH THE CHRISTIAN‘S ARMOUR EFFECTS.

1. The right hand of the warrior wields the sword; and this is the emblem of the weapon of attack which the Christian graspseven “the sword of the Spirit,” which is the Word of God.

2. The left hand of the warrior holds the shield, which is the symbol of that mighty principle of faith, which is the defensive weapon used by every soldier in the spiritual warfare, with which he quenches the fiery darts of the evil one.

IV. THE RESULTS OF THE WARFARE WAGED BY THE CHRISTIAN THROUGH THE USE OF HIS SPIRITUAL ARMOUR.

1. To himself, security and honour. He is delivered from his foes, and he fights the good fight of faith.

2. To his cause, victory. Righteousness is destined to conquer; there is no uncertainty as to the issues of the holy war.

3. To his Commander, great and growing renown, as his foes are vanquished and his kingdom is consolidated and extended.T.

2Co 6:16 – A temple of God.

The temple at Jerusalem, built for the glory of Jehovah, and honoured by him as his dwelling place and shrine, was as edifice quite unique. No material structure can with justice be said to have replaced it; for, when the old dispensation passed away, all local and material sanctity vanished, and a spiritual dispensation surpassed as well as abolished the glory that had been. The body of Christ was the temple of God, and when that had been taken down, the only temple which remained was the spiritual edifice, built of living stones and inhabited by the Holy Spirit of God.

I. THE RESPECTS IN WHICH THE CHRISTIAN CHURCH IS THE TEMPLE OF THE LIVING GOD.

1. Christians are separated from the world around. As the temple as Jerusalem was different from all other edifices, so the spiritual society designated the Church is distinct from the common and secular associations which men form for their own convenience, advantage, or pleasure.

2. In this spiritual temple the living God makes his chosen dwelling place. The Lord loved the gates of Zion: he revealed his glory in the Shechinah-cloud; he was sought and found in his sanctuary. In like manner the Eternal chooses the hearts of his people for his congenial abode, where he makes himself known, and especially reveals his holiness and his grace.

3. The Church is the scene of worship; there praise, prayer, and sacrifices of obedience are offered to God and accepted by him.

II. THE PECULIAR CHARACTERISTICS OF THE CHRISTIAN CHURCH AS THE TEMPLE OF GOD.

1. It is holy.

2. It is universal, extending throughout the world; and including within it men of every race and of every condition.

3. It is enduring. For, whilst the individual members disappear from sight, those who quit the Church militant do so only to join the Church triumphant. And whilst human societies, organizations, and states pass away, this Divine society loses nothing of its glory, but lives from age to age.

4. It is growing, Every several stone built into it adds to its majestic proportions, and prepares for its final completeness; it “groweth an holy temple unto the Lord.”

III. THE PRACTICAL OBLIGATIONS LAID UPON ALL THE MEMBERS OF THE CHURCH IN RESPECT OF THEIR INCORPORATION IN THE SPIRITUAL TEMPLE.

1. They are called upon to Uphold the dignity of their calling and position.

2. And to maintain that purity which is their distinctive qualityto be “separate, and to touch no unclean thing.”

3. And to seek the consolidation and unity of the spiritual edifice.

4. And at the same time to strive after its enlargement and ultimate completeness.T.

2Co 6:18 – Father and children.

No human relation is close enough and no human language is strong enough to set forth the union which subsists between God and his people. They are the temple, he is the Deity inhabiting, inspiring, and glorifying the sacred and spiritual edifice. Nay, he is the Father, and they the sons and daughters whom he has adopted and whom he loves.

I. THE NATURAL BASIS OF THIS RELATION BETWEEN GOD AND HIS PEOPLE. This has ever been recognized by the thoughtful and pious. Even heathen philosophers and poets could say of themselves and their fellow men, “We also are his offspring.” Created by his power, sustained by his bounty, cared for by his wisdom and goodness, the children of men are also the children of God.

II. THE REDEMPTIVE ELEVATION OF THIS RELATIONSHIP. The old covenant contained intimations of the Divine fatherhood, as is apparent from the language of the text. But it was in the gospel of our Lord and Saviour Jesus Christ that this truth was fully realized. “Ye are all the children of God through faith in Jesus Christ.” The Spirit of adoption makes and seals the true believers in Christ as members of the Divine family, it is to his fellow Christians that the Apostle John exclaims, “Beloved, now are we the children of God.” It is in the case of those who are born anew of water and of the Spirit that the relation in question is made unmistakably evident; the spiritual features of the Father are, so to speak, reproduced, and the subjection and obedience of the children evinces their sacred kindred.

III. THE INNUMERABLE PROOFS OF GOD‘S FATHERHOOD. God is not satisfied simply to be called our Father; he feels and acts like a Father. He provides for his children all that is necessary for their spiritual well being and happiness, supplies their wants, directs their steps, defends them from danger, comforts them in sorrow. And, above all, he assures them an abode in his ownin the Father’shouse, where they shall forever enjoy the blessedness, the fellowship, the glory of a sacred, secure, and everlasting home. Thus both in this world and in the world to come the gracious Parent justifies his Name and fulfils his promises.

IV. THE EXPECTED RESPONSE OF FILIAL LOVE AND OBEDIENCE. Alas! how often is this withheld, or very partially and inadequately rendered! Yet in the hearts of God’s true children there resides a principle which impels to childlike love and service. God has a right to his children’s reverence and service, gratitude and love, devotion and consecration. “If I be a Father,” he asks, “where is my honour?” Nothing that we can do can ever sufficiently express the sense we ought to cherish of the infinite love and pity, forbearance and generosity, of our heavenly Father. It is for his children to witness to his faithfulness, to hallow his Name, to cherish his revelation, and to do his will.T.

HOMILIES BY E. HURNDALL

2Co 6:2 – “Now…now.”

I. GOD HAS PROVIDED A SALVATION FOR MEN. This salvation

(1) is in Christ;

(2) is to be obtained by repentance and faith;

(3) embraces justification and sanctification;

(4) results in present joy, holy and useful life; and

(5) in these in far higher degree, and eternally, in heaven.

II. THE OPPORTUNITY FOR SECURING THIS SALVATION IS LIMITED TO THE PRESENT.

1. The present age.

2. In an individual to his brief life on earth.

No unsaved one can afford to waste any time; no saved one will want to. Salvation is so great a matter that it should be sought instantly. To miss it is to miss everything. If we get nought but this, we should see to it that we get this. “Seek ye first the kingdom of God and his righteousness” (Mat 6:33).

III. TENDENCIES TO PROCRASTINATE ARE OFTEN STRONG. Such pleas as the following have power with not a few:

(1) there is time enough;

(2) after temporal matters are arranged we can attend to spiritual;

(3) pleasure must be tasted, after that seriousness;

(4) it will be easier to repent and believe “tomorrow.”

This reflects the human view, and the Satanic (for Satan is a great advocate of delay). The Divine is otherwise: “Now is the acceptable time; behold, now is the day of salvation.”

IV. THE PERILS OF DELAY.

1. Life may be cut short speedily and suddenly.

2. Painful sickness prior to death may render attention to spiritual concerns practically impossible.

3. Desire for salvation may pass away.

4. The heart may be fatally hardened.

5. The Spirit may cease to strive. “God is not mocked.”

V. THE SINFULNESS OF DELAY.

1. What an insult to God!

2. What a return for the love and sacrifice of Christ!

3. What a pernicious example!

4. What an injustice to ourselves!

VI. THE DIVINE URGENCY. When Paul is intensely earnest in this matter it is because God makes him so. It is the Divine mind declared by a servant. And so of all faithful ministers; their voices are echoes of the voice of God. Christ on earth cried, “Repent.” “Wherefore even as the Holy Ghost saith, Today if ye will hear his voice, harden not your hearts” (Heb 3:7, Heb 3:8). The Divine message of salvation is pressed upon the instant attention of those to whom it is delivered. We cannot wonder at the urgency of God, for:

1. God knows the tendencies of our nature.

2. God knows what loss of salvation involves.H.

2Co 6:3-10 – Not hindering the gospel.

I. PAUL‘S GREAT ANXIETY NOT TO HINDER THE GOSPEL. He preached the gospel faithfully and with utmost earnestness, but:

1. He guarded anxiously against lessening the effect of his preaching by his conduct.

2. He realized that life speaks as well as verbal utterance.

3. That what is built up by the lip is often pulled down by the life.

II. PAUL‘S EFFORTS TO AVOID IN LIFE AND CONDUCT THAT WHICH MIGHT HINDER THE GOSPEL. He sought not to give offence in anything (2Co 6:3). He dreaded proving a stumbling block to his hearers. So in every way he endeavoured to commend himself as a true minister of God, and thus to advance the cause which he had at heart. Illustrated:

1. In his endurance of trial and suffering. Here he exhibited amazing patience and fortitude.

(1) In those of a general kind. Afflictions, necessities, distresses. Of these he had a large share. Ministers, especially very active and devoted ones, must be prepared for a like experience.

(2) In those inflicted by enemies. Stripes, imprisonments, tumults. These were largely occasioned by his faithfulness to the gospel. He was so faithful to the gospel that he would bear these in such a spirit as to further advance that gospel among men. That which his enemies intended as a check he would transform into a help.

(3) In those of voluntary origin. Labours; working with own hands for support, and toiling in the ministry. Watchings; sleepless nights in travel, peril, and sickness occasioned by exposure or excessive effort. Fastings; “foodlessness”he was often hungry when, if less devoted, he might have had abundance.

2. In the conduct of his ministry and life.

(1) Pureness. Chaste living. Disinterestedness. Singleness of motive.

(2) Knowledge. Knowledge of gospel truth, and this sincerely conveyed to hearers. A minister is often a hinderer through ignorance, especially through spiritual ignorance. But Paul sought to be thoroughly furnished, so that he might not retard but help forward the truth. To teach others he felt that he himself must be taught, and he was as diligent a learner as a teacher. Paul was well acquainted in every way with the gospel which he preached.

(3) Long suffering. Patient submission to wrongs. Not quick to retaliate. The pulpit may be irritable as well as the pew.

(4) Kindness. Gentleness. Courtesy. Benevolence. A kindness which ever meant usefulness.

(5) In the Holy Ghost. Showing in all utterance and conduct that he was under the influence of the Divine Spirit.

(6) Love unfeigned. A ministry of true love is a ministry of real power. To call our hearers, as some are very fond of doing, “beloved,” is one thing; to have them truly in our hearts is another.

(7) The Word of truth. Ever preaching the truth as it is in Jesus. Not proclaiming human theories, but Divine revelations. Holding to the “one thing,” and not carried about by every wind of doctrine. The weathercock preacher may be amusing, but he will do little to advance the gospel.

(8) The power of God. Upon this Paul relied. To this he submitted himself. He humbled himself into nothingness, that God might work through him and be all in all. He gave the praise of everything accomplished to the great Worker. And God specially honoured him by manifesting his power in and through him. Some ministers are too strong and great to accomplish anything. They can do without the power of God; they do without it, and then they do nothing except hinder the gospel.

(9) The armour of righteousness on the right hand and on the left. He was clad in the whole armour of God (Eph 6:13). Offensive and defensive. Himself justified and accepted and living in holiness; and weapons in his hand by which he smote evil wherever he saw it.

3. In the maintenance of consistency and integrity under specially trying circumstances. Whether he was held in honour or dishonour, whether subject to good report or evil, he strove to be ever the same, to preach the same gospel, to manifest the same spirit, to live the same life. His life and ministry were not dependent upon surroundings.

4. By not succumbing to adverse circumstances.

(1) Though branded as a deceiver, he convinced the candid that he was true and sincere.

(2) Though unknown in true character by many, his faithful persistent ministry and life made him well known to multitudes, and won their high regard.

(3) Though chastised by enemies and dying daily, his heroic spirit continued its hold upon God, and he was not overborne.

(4) Though sorrowful as to outward lot, his inward condition enabled him ever to rejoice, and his joy found constant expression and was a powerful tribute to the gospel.

(5) Though poor and outcast, he laboured so zealously in the gospel that many were made rich.

(6) Though seeming to have lost all possessions, he could and,did lay claim to everything. In the spirit of his own words to the Corinthians, “All things are yours” (1Co 3:21). Such conduct, spirit, life, bore the most powerful testimony to the gospel. Paul himself was a great sermon which, under God, shook the world. What Paul was is today one of the mightiest witnesses for Christianity.H.

2Co 6:14-18 – Unequal yoking.

Intimate associations ought not to be formed by the people of God with the ungodly. The reference is, no doubt, to Deu 22:10.

I. HOW THIS MAY BE DONE.

1. In religious fellowship. The apostle had occasion to warn the Corinthians against fellowship with idolaters. We may he attracted by a religious community in which the truth is not found or in which it is greatly obscured or distorted.

2. In marriage. With believers the religious question should be a prime question. Alas! it is often no question at all. Religious inequality is most frequently esteemed as the dust of the balance, and less than that. Consent is asked of the earthly father, but the heavenly Father is too commonly forgotten altogether. Marriages too often are not made in heaven, and that is why they have so little heaven about them, The ill-assorted union does not lead so much to Paradise as to misery and the divorce court.

3. In friendships. There is often much unequal yoking here. A wise man chooses his friends with care, but a fool takes them haphazard or on mere “liking.” The power of a friendship is great, for good or for evil. Believers should choose friends who will help, not hinder, and friends who wilt be friends forever, and not severed at the grave.

4. In business. Partnership in commerce is a yoke which brings men very close together. They must have very much in common; their lives must run in very much the same channel; their actions must largely agree. Or, if not, their union will be disunion, and the issue, quarrels first, and perhaps bankruptcy or worse next. How often a child of God has lived to rue the day when he entered into partnership with a child of the devil!

II. WHY THIS SHOULD NOT BE DONE.

1. Unreasonable in itself. Consider what believers and unbelievers are.

(1) The one, “righteousnes” (Deu 22:14)lovers of holiness striving for its fuller possesion. The other, “iniquity”the heart alienated From God, loving sin and walking in it, though possibly exterior gloss may obscure inward defilement.

(2) The one, “light” (Deu 22:14)illumined by the Holy Ghost, shone upon by the “Light of the world”possessing a knowledge of the truth, children of the day. The other, “darkness”the true light rejected or ignored, subjects of error, preparing themselves for “the outer darkness.”

(3) The one, in Christ (Deu 22:15)members of his body, his disciples, his ransomed people. The other, followers of Belial, the children of the wicked one, serving him daily.

(4) The one, the temple of God (Deu 22:16), consecrated to God, God dwelling in them. The other, the temple of idolsof the idols of sin, made into gods. God in the one, the devil in the other. How can such opposites as these be united? Why should righteousness seek alliance with iniquity? Can light and darkness walk together? Can Christ and Belial be on terms of concord? How can temples of God and temples of vilest idols be brought to agreement?

2. Extremely perilous. How many have found this! In marriage, for example. What misery, loss of peace, loss of holiness, loss of everything most prized once, have followed upon an unequal alliance! The life has been utterly ruined and lost. Some marry in order to convert; but we should always convert people before we marry them. The peril applies to all cases of unequal yoking. The evil generally triumphs because the good has robbed itself of power by taking a false step.

3. Expressly forbidden by God. The Divine Word is emphatic: “Come ye out from among them, and be ye separate, saith the Lord, and touch no unclean thing” (Deu 22:17). This is a Divine command which we dare not set aside. This is Divine wisdom; our wisdom may not accord with it, but if so, our wisdom is assuredly folly. This is Divine love, purposing to save us from misery and loss.

4. A most gracious promise for the obedient. The resolve not to be unequally yoked may sometimes seem to entail large sacrifice. If we lose something, this is what we gain. God says:

(1) “I will receive you” (Deu 22:17). We shall be with God. We shall have God. Though we may lose the creature, we shall gain the Creator. God will be gracious to us if others are ungracious. If the stream fail, we may resort to the Fountain. Here is the warrant for doing so.

(2) “And will be to you a Father” (Deu 22:18). We may lose the earthly father, who may have singular views respecting our “prospects;” we shall have a Father above. If we are obedient, God wilt reveal himself in the tenderest and most loving guise. If God be our Father it must be well with us whatever betide.

(3) “And ye shall be to me sons and daughters” (Deu 22:18). Note, “daughters” are specially mentioned. These have frequently to endure much when “unequal yoking” is resisted. We shall be “children of God.” Then we shall be “heirs of God, and joint heirs with Christ.” Sweet, indeed, are the fruits of obedience. We may lose much; let us never imperil this.H.

HOMILIES BY D. FRASER

2Co 6:2 – “Now.”

Before Christ came, religious privileges were with Israel. The Gentiles walked in darkness through “times of ignorance.” But with Christ came tidings of great joy to all people. And when the Holy Spirit fell on Gentiles as well as on Jews who heard the gospel, it was evident that a new age had come. This is the “acceptable year of the Lord,” and is the dispensation of grace intended to continue till the second coming of Christ. It is the world’s great opportunity. So it is on the large scale; but when we take groups of men and individuals, the scale of time is proportionally reduced. Nations miss opportunities which may never return. Congregations have a bright season, a time of visitation, which may come to a lamentable end. The Lord may withdraw his favour; may even fight against an unfaithful Church with the sword of his mouth. Shorter still is the day of salvation for the individual.

1. THE VALUE OF OPPORTUNITY. In affairs of this life it is fully recognized. It is the dictate of worldly wisdom to wait for and to seize the fit occasion. Does a speculator watch for a rising market? or a capitalist look out for a good investment, or a politician aspire to office? Such men keenly watch their opportunities and must not let them slip.

“There is a tide in the affairs of men
Which, taken at the flood, leads on to fortune;
Omitted, all the voyage of their life
Is bound in shallows and in miseries;
And we must take the current when it serves
Or lose our ventures.”

All this is quite as true of spiritual advantage. There is an opportunity to be seized, a tide to be taken at the flood. There is a day which must become the birthday of the soul, the peace day of the conscience, or loss will be sufferedeternal loss. There is an emergency on which all the future secretly depends, and which, if one let slip, he may wring his hands and curse his folly, but will never find a remedy.

II. INDICATIONS OF OPPORTUNITY. The favourable day for spiritual life is not so easily recognized as that of worldly advantage. In external aspect it is as other days. A preacher may speak to you whom you have often heard and not heeded. The view of truth which is to carry you captive may be one which has often been pressed on you to little purpose. But somehow you are moved; you catch the urgency of now; and you listen and believe as you never listened or believed before. So that common day becomes a beginning of days and a spiritual epoch to you. There are, however, indications or hints of a critical time which watchful spirits may perceive. Often it is preceded by sickness, sorrow, or disappointment, making one more thoughtful and more wistful about the things unseen. Or there springs up, one hardly knows how, a sense of inward weariness and want. Conscience is uneasy, and the heart cannot rest. Then some word in season falls on the ear, or looks out of a book or a friend’s letter. These things indicate opportunity. Miss it not. Embrace the gospel at once. Receive not the grace of God in vain.

III. PENALTY OF MISSING OPPORTUNITY. The wasted day can never be recalled. Lost property may be recovered; lost friendships regained; but the lost year never comes back. It was a sign of wisdom in the young Roman emperor that he grieved when a day had been wasted. Perdidi diem! But such tasks as he had in hand might still be accomplished by redoubled diligence on the morrow. Not so with him who wastes the day of salvation, Perdidi vitam! The day of grace neglected is followed by the night of doom.

IV. THE APPEAL FOR IMMEDIATE COMPLIANCE WITH THE GOSPEL.

1. Let gratitude move you. The God of grace calls you to him; not exacting his rights and dues from you as his creature and his subject, but with open hands extending pardon and countless benefits for time and eternity, freely. “Now then,” exclaimed an old English preacher, “what is more suitable to ingenuous gratitude than to embrace the season of God’s bestowing so free a favour? Surely the least we can do is to accept of that God that accepteth of us; of him who is fall of beauty and rewards, while we have nothing to bring to him but deformity and beggary.”

2. Let a proper self-regard move you. Why should you lose your own soul? Why will ye die? It is more pleasant for the preacher to speak as from the gate of heaven; but it is necessary to cry aloud sometimes as from the mouth of hell. Turn ye! Get you back! Seek the Lord, and do it now!F.

2Co 6:10 – Sorrow and joy.

The apostle’s experience is in some degree known to many Christians. The apparent paradox of simultaneous grief and joy is to them a fact of sober consciousness.

I. SORROWFUL. Not querulous, but bruised and sad. The course of the world rushes past us, and we sit down with our pain or grief. We are chastened. And not without reason.

1. We must take our share of the troubles common to mankind. Spiritual life carries with it no exemption from the usual cares and losses of the present state. To bring about such exemption would require a multiplication of miracles without any sufficient reason. If famine come upon a land, or war, or pestilence; if a railway train or a passenger steamship be wrecked,there can be no discrimination between the good and the bad in the common catastrophe. Indeed, it is questionable whether a special immunity from pain and grief accorded to spiritual men might not do serious harm to religion, by giving strong temporal inducements to worldly men to cover themselves over with a thin coating of godliness. And there are sorrows which no personal qualities can ward off. Some troubles are inherited; others come from the mishap or misconduct of a relative or of a partner in business. And the sickness and death of those who are dear to us must bring us grief. Man is born to trouble.

2. We find in the discipline of sorrow some of the best lessons and impulses of the Christian life

“Night brings out stars;
So sorrow shows us truths.”

And conformity to Christ is gained in suffering with him, working out a deeper patience and keener moral sensibility.

II. YET ALWAYS REJOICING. The Man of sorrows had joy in his Father’s love; though it is his affliction that is made prominent in the account of his state of humiliation. There was also a joy set before him, and in this he now sits at the right hand of God. As his followers, we too have joy now amidst sorrow, and fulness of joy set before us. Always. Not sorrowing always, but always rejoicing. It cannot mean any ecstatic emotion, for that cannot be habitual; the excessive strain would break the springs of feeling. But we may be always glad and satisfied and triumphant in our Lord. Not only is this possible to the sorrowful; it seems to be fullest and strongest in them. Remember Paul and Silas singing in the dark dungeon with their stripes unwashed. Samuel Rutherford in prison at Aberdeen, and Madame Guyon in prison at Vincennes, tasted the same gladness. The latter said, “My heart was full of that joy which thou givest to them that love thee in the midst of the greatest crosses.” This can be understood only by those who have some real acquaintance of heart with the Lord Jesus, and know what treasures his people have in himunsearchable riches, unerring wisdom, precious atonement, prevailing intercession, helpful sympathy, victorious strength, and everlasting love. Genius often shows the combination of a pensive vein, a tenderness, a pathos, with a healthy elastic hopefulness, nay, with a joyfulness robust as in a man, yet simple and playful as in a child. But we speak of what is better than even geniusthe grace of God. This can make even very ordinary people both gentle and brave, tender and strong, patient in sorrow, and constant in joy. “The meek shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel.”F.

2Co 6:13 – “Be ye enlarged.”

The apostle had specially in view the increase of joy. But we may use the exhortation to commend the enlargement of Christian people as respects head and heart and hand.

I. BE ENLARGED IN YOUR THOUGHTS. No doubt there is a dangerous breadth or laxity; but there is also mischief in the opposite direction, in narrowness. Good people are apt to become the slaves of their own phraseology, and to insist on their own traditions of expression and definition as exclusively safe and orthodox. Christian truth appears to be with them quite a narrow ledge of stone shaped to their liking, whereas it is a broad firm rock that does not submit itself to men’s measuring lines. Never follow a narrow-minded religious teacher. He is sure to be opinionative and monotonous. And even when he lodges a truth in the mind, he gives it the effect of a prejudice. Be enlarged in the comprehensive and manifold wisdom of the Bible. Dare to give yourself room in the far-reaching thoughts and words of God. Especially seek to be enlarged in your estimate of Jesus Christ. Only by degrees was any sufficient knowledge of him attained by those who “companied with him” on earth. They loved him from the first and often wondered. They tried by questions to peer into his mind, but could not make him out. They were surprisingly slow in their apprehensions, till he opened the Scriptures to them after his resurrection, and the Holy Spirit fell on them after his ascension. And now, though the Holy Spirit is with us, his teaching is not received all at once by disciples, and they need more and more enlargement. It is the mark of a growing Christian that in his view Christ increases; the mark of a great Christian that to him Christ is very great. Augustine, Bernard, Leighton, Rutherford, Owen, Martyn,were these great Christians? And what had they in common? Large and admiring thoughts of Christ.

II. BE ENLARGED IN YOUR SYMPATHIES. Narrow hearts are even more mischievous and unchristian than narrow heads. It is confessedly difficult for one who may have received little mental culture, or has been early imbued with strong prejudices, to gain breadth of view; but there is no excuse for any one who, while naming the name of Jesus, and professing to know the love of God, retains a peevish and contracted heart. We have said “professes to know the love of God,” because, when this love is really “shed abroad by the Holy Spirit,” it must tend to expand the affections and sympathies. Argument will not do it. Admonition cannot produce the effect. Love only kindles love, and so imparts a larger kindness and more delicate sensibility. Love cries shame on harshness and envy, spreads brotherly kindness, disposes to forgiveness of wrong and a kindly construction of motives, covers a multitude of sins. Have sympathy with all good objects, though you cannot actually help all. Take the part of right-hearted men. A great Christian is one to whom the Lord has given “largeness” of heart. Paul, Chrysostom, Bengel, Baxter, Whitefield, Chalmers,were these great Christians? And what had they in common? Great hearts, large generosity of soul, the capacity of loving much, and of enlisting the love and sympathy of others for worthy objects.

“The truly generous is the truly wise,
And he who loves not others lives unblest.”

III. BE ENLARGED IN LABOURS AND GIFTS. A grudging hand and indolent temper in the Church go with a narrow spirit; but where mind and heart are enlarged in Christ, the hands will be found ready to every good enterprise and open in giving up to the measure of ability.F.

2Co 6:14.-18 – Separation.

St. Paul wished to see the Corinthian brethren enlarged, enlivened, and encouraged. But this was not to be by the easy and uuprincipled method of ignoring all distinctions and binding together incongruous materials and moral opposites. The exhortation, “Be ye enlarged,” must be taken with this, “Be ye separate;” and charity must go hand in hand with purity. The contrasts expressed in this passage were very apparent in ancient Corinth, where the Christians, as saints, were openly separated from the heathen worship and heathen vices around them. A similar state of things may be seen now at mission stations in populous heathen cities. The Christians turn away from the temples, disown the priests and soothsayers, disregard the festivals, and have nothing any more to do with idols, They may still maintain family and social intercourse with the heathen, because conversion, as St. Paul explains, does not break family ties, or change the station in which one is when “called,” or drive Christ’s followers “out of the world.” But they may not be unequally yoked with non-Christians or profane persons in Church fellowship. The distinction cannot be made so palpable where all society has accepted the Christian name as when and where the Church is in sharp contrast with a powerful heathenism. Yet in principle the distinction insisted on by St. Paul must be maintained, else the strength of the Church as a spiritual institution is sapped, and a compromising spirit enters which destroys the glory of Christ. To carry out the principle in actual Church discipline is confessedly difficult; but the Church has a right to expect that her overseers will prevent the admission of scandalous persons; and individual professors of the Christian faith should not claim Church fellowship without examining themselves as to the side on which they stand with reference to the five points of contrast indicated in this text.

1. Between righteousness and iniquity. This takes us at once into the region of conscience and moral conduct. The Christian should be a righteous man. He may not lie, or cheat, or overreach, or take unfair advantage of another, because to do so would not be right or righteous. The rogue and the worker of iniquity are as heathen men, and not fit for Christian fellowship.

2. Between light and darkness. This points to the mental and moral environment as affecting thought, feeling, and action. It is a mode of expression common with St. Paul, as may be seen in other Epistles. The Christian is a child of the light and of the day. Darkness, on the contrary, is the covering of the heathen world; and its works are unfruitful and shameful.

3. Between Christ and Belial. Abstractions are left, and the leaders of two conflicting hosts are set in opposition. A Christian is “of Christ,” as the Lord whom he obeys and the pattern which he follows. On the other side is a man of Belial, or the follower of a worthless and profligate spirit. So this contrast has reference to disposition, and excludes every false and wicked person from Christian fellowship.

4. Between the believer and the unbeliever. This takes us to the question of religious persuasion and conviction. A Christian is a believer on the Son of God. In this lies the secret of his life, strength, holiness, and patience. A man without faith is no more fit for fellowship in the Church than a heathen. To him the trials and triumphs of the life of faith are alike unknown.

5. Between the temple of God and idols. The Church is the living temple of the living God, the holy temple of the holy God. The individual Christians are stones in that temple, and must be in harmony with its sacred character and use. What agreement has it with idols? If the Jew would have thought it a horrible profanation to set up a graven image in the temple at Jerusalem, much more should Christian minds abhor the setting up of idols of selfishness, covetousness, or sensuality in that better temple which is now the habitation of God in the Spirit. So much of incompatibilities and contrasts. Then the apostle, who did not address himself to the heathen, bidding them stand off, but wrote to the Christians, urging them to avoid entanglement with the heathen, gave them a charge from the Lord, and enforced it by a gracious promise.

(1) The charge. “Wherefore come out from among them.” The Christians were not to leave Corinth, but to hold their positions and preserve their callings in that city, while scrupulously avoiding the contamination of idolatry and vice. So should we continue in the world, yet not be conformed to it or love it; should do our part in our generation, yet separate ourselves from all that is unjust or unholy. “Touch not the unclean,” under which category comes, not mere licentiousness, but all that is unhallowed, and so out of harmony with the purity of God.

(2) The promise. “I will receive you,” etc. (2Co 6:17, 2Co 6:18). Such was the promise made to King David in regard to his posterity (2Sa 7:14); and it is extended to all the household of faith. From the sure belief of this promise we may derive strength and resolution to keep the rule of separation. Are we to be openly acknowledged as the sons and daughters of the Lord God Almighty? What, then, have we to do with iniquity, with darkness, with Belial, with unbelief, with idols? The best-known Christians are not always the best. They may have some striking quality or rare endowment, or may have reached by favour some conspicuous post. But the best are those men and women who most fully and consistently obey the holy calling. How sweet is fellowship with such Christians, and how stimulating! It is good to be yoked together with them under Christ’s yoke which is easy, and his burden which is light. It is good to be builded together with them in the temple of the living God. It is good to be joined as brothers and sisters in the same family, and call the Lord Almighty our Father. The friendship of the world, the alliance of the sons of Belial, the communion of the unclean,what are these to the dignity of the people of God and the family affection of his children?F.

HOMILIES BY R. TUCK

2Co 6:2 – “The accepted time.”

This text immediately follows upon the full declaration of the truth in Jesus, the free offers of Divine mercy, and the earnest pleadings of 2Co 5:1-21. St. Paul understood well that there was this sad and strange tendency in menthey are ever disposed to shift into the future the most serious duties of life. In the time of disease they will not send for the doctor until they absolutely must. They put off making their wills until the very power to make them is gone. How is the tendency to be explained? It is one of the forms in which man’s hopefulness expresses itself, The future always seems to be richer and better than the present; though, when that future is reached, it very seldom realizes our hope. It is, however, a mischievous form of hopefulness if it lifts us off from the performance of present duty. Then it becomes procrastination, “the thief of time.”

I. THE INCOMPARABLE ADVANTAGES OF TIME PRESENT. The “now“ By this term is properly meant that moment in which any duty stands right before us. Observe:

1. Its security. We have it; it is here; it is ours. The only thing in all the world that is or ever can be ours. The only sphere for the activity of our will. We “act in the living present.” Nothing really belongs to us except that which we have at this moment. The past is gone. The future may never come. When we put off duty to the future, we deal with something that is not our own. We have no future until God gives it to us and makes it present. We have only the now, and on it may hang eternity.

2. Its peculiar suitability for action. Because the whole nature is aroused, awakened, interested, prepared, and action can be taken so easily and so heartily, now. You can never again be sure of the same interest, and, if neglected duties do ever get done, they must push into the place of some other duty, and push it aside. Now we have the assistance of all aiding impulses. We are helped by an awakened conscience, by deep emotions, and by the urgings of the Divine Spirit. Now is the time of our opportunity. Illustrate by the boats waiting for a wave to help them ashore. How the men watch, and at last say, “Now, now!” as they bend to the ear! The times when the claims of Christ come home to us are just such times; then why not now be flooded over all hindrances and difficulties unto the harbour of salvation?

II. THE SERIOUS PERIL INVOLVED IN THE NEGLECT OF TIME PRESENT. Notice:

1. The insecurity of the return of such another opportunity. Others we may have, but this precise one will never come again. There is only one round of seasons in each life. Spring time never comes but once, with its encouraging assurance, “They that seek me early shall find me. Summer time and autumn time come but once, and by and by we may have to wail and to say, “The harvest is past, the summer is ended, and we are not saved.”

2. The burdening of life with the sense of unfulfilled duty. That may indeed be made an impulse to higher activity, but usually it presses as a hopeless hindrance.

3. The injury done to our moral nature by resisted spiritual influences. There is a disease whose special feature is the ossification of the heart, the turning of its flexible walls into hardness and bone. It is the disease which they suffer fromin its spiritual formwho neglect the golden opportunities offered them in the time present. Illustrate by the man on the Royal Charter, who was on the stern half when the vessel broke in two, and had but a moment in which to leap for dear life. Yet how men resist the claims of God to their immediate attention! Some wilfully put off the matter, deliberately finding excuses for delay. Surely no other proof of human depravity is needed than this. Men will hang their immortality on the thread of life, and even dally with the offered mercy of their God. But some honest hearts may be in real difficulty as to the claims of Christ upon them now. They think they are too young, or that they have not been anxious long enough; or they are waiting for a deeper sense of sin, or, it may be, for more faith. But all these are subtle ways in which we show our desire to manage our own salvation. If we were really willing that Christ should save us, we would be quite willing that he should save us now.R.T.

2Co 6:3-10 – The holy power of character.

The subject occupying the attention of the apostle is the “ministry of reconciliation;” the preaching of the gospel of the grace of God unto the forgiveness of sins and restoration of man to the Divine favor. This ministry has been entrusted to him. He had, indeed, no “letters of commendation” to rely on, as had some other teachers, but he could appeal to the character of his ministry, to the sufferings he had endured in fulfilling it, and to the Divine benedictions which had rested upon it. He does, in a sense, commend himself; but how? He looks back on his life of labours and sufferings, and challenges comparison. Can others, with their letters of commendation, point to anything like this? Dean Stanley divides the means by which the apostle commended himself into four classes:

(1) from “patience” (or endurance) to “lastings,” referring to the bodily sufferings of the apostle;

(2) from “pureness” to “love unfeigned,” referring to the virtues, that is, the manifestations of the Divine presence in St. Paul;

(3) from “by the word of truth” to “by evil report and good report,” referring to the means whereby he was enabled to prove himself to be a true minister of God; and

(4) the remainder, relating to the acceptation in which the apostles were held, and its contrast with the reality. St. Paul’s personal appeal presents for our consideration the importance of securing for the gospel a favourable hearing through the consistency and gracious beauty of the character of those who proclaim it. Its spiritual efficiency directly depends on the character of its ambassadors. The three following subjects need careful treatment:

I. THE PREACHER OF THE GOSPEL MUST SHOW ITS POWER ON HIS OWN CHARACTER AND LIFE. Illustrate by a man offering an infallible remedy for a skin disease, from which everybody could see he was still suffering. The gospel is life for dead souls, and he who preaches it must be himself “alive unto God.” The gospel is healing for sin-sick souls, and he who proclaims it must be able to tell his own experiences of the Balm of Gilead. The gospel provides a regeneration of character, and what it can do for men we expect to see in the men who commend it to us. As a fact, the men who show the power of the gospel in themselves are the men who alone can wield the power of the gospel on others. The preacher must be an ensample of them that believe.

II. AS EXAMPLES OF THE CHRISTIAN SPIRIT, MINISTERS MAY EXPECT UNUSUAL TESTINGS. These come in several ways:

(1) in the bodily strain which a Christian ministry involves;

(2) in the more anxious and careful self-culture which the ministry demands;

(3) in the fatigues and perils which come in carrying out the ministry; and

(4) in the difficulties found in dealing pleasantly with all kinds of men. To these should be added those direct dealings of God with his servants, by means of which he prepares them for service, sharpens and furbishes their swords for his war. Even “fiery trial” is not strange for those who have to stand in the chief places of influence. They must have a large experience, if, in measure like their Lord, they are to be fully “touched with the feeling of men’s infirmities.”

III. THEIR EXPERIENCES WILL GIVE THE TRUE POWER TO THEIR PUBLIC PLEADINGS. Illustrate in the case of the Apostle Paul, who could not have written such letters if he had not passed through such trials. Experience is the secret of power. It gives the tone of tenderness and sympathy to a minister’s work. It gives confidence in speaking of the comforting and sustaining power of Divine grace. It is the true power on our fellow men to be enabled to speak to them of “that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life.” But if all this be, in high degrees, true of the recognized ministry, it is true of all who seek to influence others for God and goodness. The world which we long and strive to save very properly asks of us this most searching question, “What has this gospel done for you?“R.T.

2Co 6:12 – Where are men straitened?

The apostle, in an intense outburst of feeling, bad just said, “O ye Corinthians, our mouth is open unto you, our heart is enlarged.” He was referring to that opening of his ministry, and disclosure of his love for them, which filled the previous part of the chapter. And so he is led to ask from them a worthy response. He would have his love quicken love. He wanted it to break down the barriers and enmities and prejudices which were so sadly limiting the confidence of the Corinthians in St. Paul. So he pleads with them, “Ye are not straitened in us;” there is no limit of our love to you; “but ye are straitened in your own bowels,” your own affections, which are sadly kept in bondage by your passions and prejudices and antipathies; by misrepresentations of me and my doings, and the influence of unworthy teachers. Then he urges them to break the bonds, to be enlarged, and to let their hearts express the love they feel. What they needed in their spiritual life was breadth and expansiveness of affection. There is suggested by the apostle’s words a series of contrasts between

I. THE LIMITED IDEAS AND AFFECTIONS OF MEN. Who are straitened by ignorance, imperfect character, prejudice, false sentiments, readiness to misjudge and to impute bad motive, etc.

II. THE BROAD IDEAS AND AFFECTIONS OF APOSTLES. Who see in men souls to be redeemed unto God, and, labouring for men’s spiritual and eternal well being, can rise above the smaller occasions of difference and separation.

III. THE SUBLIME IDEAS AND AFFECTIONS OF GOD IN CHRIST. Who would have all men saved; who loved the world; whose love found expression in self-sacrifice; and whose invitations now are sent to whosoever will. No man is straitened in God. “When my father and mother forsake me, then the Lord will take me up.” In his heart and home there “yet is room.” Men are straitened, limited, in themselves, not in God, not in the gospel, not in Christian teachers. They forge, and fix on, their own bondages.R.T.

2Co 6:14 – Christian friendships.

The Bible would not be a complete book, adequately representing all phases of human life and experience and associations, if it contained no instance of close, personal, sacrificing friendship. But we have the very beautiful illustrative case of David and Jonathan. Christianity would not meet us at every point of our need if it had not something to say about the choices the changes, and the claims of friendship.

I. ON THE CHOICES OF FRIENDSHIP. Our friendships are not always gained by choice; they are sometimes determined by outward circumstances; sometimes by felt affinities; and sometimes they are started by some impressive or generous deed. But friendship ought always to be put to the decision of our will, seeing that it bears so directly on our character and on our life. It sounds chilling to the freshness and warmth of our love to say that we must decide who is to be our friend, and put into careful consideration the qualities and habits and probable influence upon us of the person towards whom we are drawn. Yet, surely, as we would not trust our property to a man whom we did not know, or our child to an education that we had not carefully selected for him, so we would not give our hearts to one whom we were not sure that we might fully trust. Moreover, as Christians, we guard against the approach of evil in every form, and nothing will more directly affect our Christian spirit than the influence of an unworthy friend. He may be a scoffer. He may be one whose sneer at all we love and seek may hurt and wound us far more than the scoffer’s open speech. He may be an indulgent pleasure-seeker, whose disposition will be sure to nourish the worldliness and self-loving of our spirit. And, on the other hand, few things will help us more than a well-chosen Christian friendship. Many a doubt is scattered by the contact of a friend’s faith, and many a sliding step is steadied by the influence of a friend’s firmness. Two things lie at the basis of a worthy and lasting friendship, viz. a certain felt sympathy and a certain recognized equality.

II. ON THE CHANGES OF FRIENDSHIP. Sometimes friendships are broken through changeableness of disposition. Others are broken by the wrong doing or unfaithfulness of one of the friends. And at other times friendships are broken by the rude, rough hand of death.

III. ON THE CLAIMS OF FRIENDSHIP. All associations of men together bring claims and responsibilities. If we have the privilege of a loving friendship, it claims from us two things.

1. Unfailing confidence in our friend. And this involves openness one with the other. Close natures, that can keep secrets, seldom know the full joy of friendship.

2. Mutual self-sacrifice, readiness to spend our best for our friend, and to put forth our best efforts in his behalf. Foote well says, “Be thankful if God has given you a sympathizing friend, one who can share with you your deepest griefs, who is one with you in all your interests for time and for eternity, whose heart answers to your heart. This is one of God’s best gifts; be thankful for it and use it right, for he may deprive you of it, and leave you grieving,Would I had prized it more! It is a most sweet and blessed fellowship; use ituse it for the high ends of mutual, spiritual good, and the Divine glory.”R.T.

2Co 6:17 – Christian relations with the world.

This verse is a partial quotation from Isa 52:11, which reads, “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord.” The first reference of these words is to the captives in Babylon, who were thus counselled to prepare for their return to Canaan, and to see to it that they carried back with them none of the evils of the idolatrous land in which they had so long sojourned. “The local and historical meaning has for the apostle passed away, and the ‘unclean thing’ is identified with the whole system of heathenism.” Since we are counselled to be separate from the world, it will be well for us to understand what is properly meant by “the world.” Some have thought that they were called to separate from the world of creation, and compel themselves to find no interest in field, or flower, or song, or the thousandfold charms of nature. Others have thought that “the world” must mean the mass of humanity, and so a true religious life could only be lived in convent or hermit cell. Others, again, think that “the world” must mean the common scenes and pleasures of life, and that we can only live for God by resisting every pleasure and severing ourselves from every form of personal enjoyment. But “the world,” in the New Testament sense, is not a thing or a set of things, but a spirit and dispositionit is worldliness. It is none of these things, but it may be in them all. It is all these if we persist in having them without God. This green earth, with its vales and hills, apart from God, is just “the world.” But with God, seen as God’s, it is no longer “the world;” it is the footstool of the eternal throne, the dwelling place of the Divine majesty, the garment of the all-glorious King. The mass of humanity, without God, is just “the world;” but in the light of God’s relation, it is the Father’s family, the Father’s school. The common cares and pleasures of life are filled with an infinite meaning and importance when they become the testing scenes out of which God purposes to bring his children, “faultless in the presence of his glory.” Whether a thing is worldly or not depends simply on thisCan you see God in it? To the Christian man God is in everything, and if he finds anything into which he cannot bring the thought of God, then he calls that worldly and shrinks from it. The “world” is that act, that scene, with which we feel the cherished thought of God does not harmonize. It is heaven where God is; it is earth where he is not: it is hell where he will not come.

I. THE CHRISTIAN MUST BE IN THE WORLD. He cannot, he may not, get free from outward and physical relations. His present sphere of life and duty is earthly; and his Master did not pray that his disciples should be taken “out of the world.”

II. THE CHRISTIAN NEED NOT BE OF THE WORLD. In the sense of adopting its principles or its maxims, yielding to its fashions or seeking its ends.

III. THE CHRISTIAN MAY BE ABOVE THE WORLD. In the sense of having a Divine life, which masters worldly principles, resists worldly influences, and even makes him a quickening and healing power on the world, as Christ himself was. This is expressed in plain terms by the apostle, in Rom 12:2, “Be not conformed to this world: but be ye transformed by the renewing of your mind.” The separation from the world is not to be effected by any mere watching of our acts and habits. Let us realize the higher transformation in the renewal of our minds, and we shall find it easy to reach a true nonconformity to the world. He who glorifies God in the spirit will be sure to glorify him in the body too. He who is daily more renewed in mind will most readily discover, in practical details, what is the “good, and acceptable, and perfect will of God.”R.T.

2Co 6:18 – Proving sonship by obedience.

Thenif ye fulfil my commands in separating yourselves from the unclean thing, then I “will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” The thought to which we now direct attention is that a merely abstract relationship is of very little value apart from the fulfilment of those duties which are involved in the relationship. It is a very little thing for a man to stand in the abstract relation of a citizen to this great country. It is a very great thing for a man to fulfil, nobly and cheerfully, the duties of citizenship. It is a very little thing to stand in the mere relation of a husband, a father, and a master. It is a great thing indeed that we are earnestly striving to meet the responsibilities and fulfil the duties that belong to those relationships. So the name of a “son of God” will save and bless no man apart from the spirit of a son manifested and proved in an obedient, humble, devoted, and faithful life. Only the obedient sons can have the comforting sense of the Divine fatherhood.

I. THIS WAS TRUE OF CHRIST, THE FIRSTBORN SON. God said of him and to him, “This is my beloved Son, in whom,” evidently meaning, in whose obedience, “I am well pleased.” Each of the relations in which men stand to each other has some one thing which is its essential characteristic. The essential of kingship is the spirit of judgment. Of fatherhood, is loving authority. Of motherhood, is self-denying affection and service. Of sonship, is obedience. Whatever other expressions childhood may find, all are worthless if there be no obedience. I have no right to the name of a son, save as I obey. I show, I prove, my sonship in thisthat I obey. We take, then, the life of the Lord Jesus Christ, and seek it for the signs of what we know to be the very essence of sonship, and we receive surprising impressions of the completeness of his obedience. Jesus when a boy gained and settled the principle of life: “Wist ye not that I must be about my Father’s business?” Painting and poetry gain truest insight of his spirit when they represent him dutifully working at the carpenter’s bench. When weary at the well of Sychar, he was beyond the interest of earthly food; “his meat and his drink were to do the will of his Father.” And when the sorrows of an awful conflict and agony were gathering thickly over him, he could utter the perfect devotion of a Son, saying, “I have glorified thee on the earth: I have finished the work which thou gavest me to do.” Watching that life of cheerful, hearty, loving Obedience, who of us is not prepared to sayWe know now what it is to be a son or a daughter of the Lord Almighty? Let us not, however, fail to observe that the obedience of his sonship was not a mere series of acts; it was that series of acts instinct with the cherished spirit of obedience, done in the freeness of the will, under the impulse of holy affections and resolves. A life full of obedient acts will no more make a real sonship than a wealth of apples, tied on, will make a fruitful tree. They must be the genuine utterances of the soul’s life of obedience.

II. THIS IS TRUE OF US, THE YOUNGER SONS. “Now are we the sons of God.” “Ye shall be my sons and daughters, saith the Lord Almighty.” What is the value of a right without fitness; of a title without preparation to fulfil its claims; of the name of a son without the spirit and obedience of the son? “If any man have not the Spirit of Christ”that is, the sonlike spirit of Christ”he is none of his.” “If ye be sons, God hath sent forth the Spirit of his Son into your hearts.” How, then, are we proving our sonship? Are we breaking free from the old worldly bondages? Are we separating ourselves from all unclean things? Are we perfecting holiness in the fear of God? Can God meet our daily practical obediences of his will by saying, “I will be a Father unto you”?R.T.

Fuente: The Complete Pulpit Commentary

2Co 6:1. We then, as workers together with him As the joint-labourers of God. Doddridge. As instruments employed by God. Heylin. See 1Co 3:9. Receiving the grace of God in vain, is the same with believing in vain, 1Co 15:2. That is, receiving the doctrine of the gospel for truth, and professing Christianity, without experiencing its power, and performing what the gospel requires.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Co 6:1 . Connection and meaning: “We do not, however, let the matter rest merely with that entreaty on Christ’s behalf: be ye reconciled to God , but, since we are His fellow-workers , and there is thus more laid on us to do than that entreaty on Christ’s behalf, we also exhort that ye lose not again the grace of God which you have received (2Co 5:21 ), that ye do not frustrate it in your case by an unchristian life .”

] The finds its contextual reference not in the subject of 2Co 5:21 , where there is only an auxiliary clause assigning a reason, nor yet in . , 2Co 5:20 , in which there was given only a modal definition of the ., but in , 2Co 5:20 : as working together with Christ . It cannot, therefore, apply to God (Oecumenius, Lyra, Beza, Calvin, Cajetanus, Vorstius, Estius, Grotius, Calovius, and others, including Rckert, de Wette, Osiander, Hofmann, in accordance with 1Co 3:9 ), or to the fellow-apostles (Heumann, Leun), or to the Corinthian teachers (Schulz, Bolten), or to the Corinthians in general (Chrysostom, Theodoret, Pelagius, Bengel, Billroth, Olshausen [246] ), or to the exhortations , with which his own example co-operates (Michaelis, Emmerling, Flatt). The apostles are fellow-workers with Christ just in this, that they are ambassadors , and as such have to represent His cause and prosecute His wor.

. . .] , Chrysostom. For if he that is reconciled through faith leads an unchristian life, the reconciliation is in his case frustrated. See Rom 6 ; Rom 8:12-13 , al.

] incassum , of no effect , Gal 2:2 ; Phi 2:16 ; 1Th 3:5 ; Diod. xix. 9; Heliod. x. 30; Jacobs, ad Anthol. VII. p. 328.

] is to be explained as recipiatis . So Vulgate, Luther, and others, including Rckert, Ewald, Osiander, Hofmann. Those, namely, who, like the readers ( ), have become partakers of the reconciliation through compliance with the entreaty in 2Co 5:20 , are placed now under the divine grace (comp. Rom 6:14 f.). And this they are not to reject, but to receive and accept ( ), and that not , i.e. not without the corresponding moral results, which would be wanting if one reconciled and justified by faith were not to follow the drawing of grace and the will of the Spirit and to walk in the (Rom 6:4 ) as a new creature, etc. Comp. Theodoret. Pelagius also is right: “in vacuum gratiam Dei recipit, qui in novo testamento non novus est.” Hence it is not (not even in Rom 15:9 ) to be taken in the sense of the praeterite , as many of the more recent commentators (even de Wette) take it, contrary to usage, following Erasmus: “ne committatis, ut, semel gratis a peccatis exemti, in pristinam vitam relabentes in vanum receperitis gratiam Dei.”

] is now, after the apostolic calling has been expressed at 2Co 5:20 in its general bearing, added and placed at the end for emphasis, because now the discourse passes into the direct exhortation to the readers , that they receive not without effect, etc. If in their case that apostolic entreaty for reconciliation had not passed without compliance, they are now also to accept and act on the grace under which they have been placed.

[246] Billroth says: “he does not simply preach the gospel and leave the Corinthians then to stand alone, but he at the same time busies himself with them for their salvation, inasmuch as he stands by their side with his exhortations as their instructor. “Olshausen: “condescendingly Paul does not place himself over the Corinthians; he wishes only to be their fellow-labourer, to exhort them in such wise as they ought to exhort one another.” In that case Paul ought to have written , in order to be understood.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

XI.THE APOSTLES APPEAL IN AN ETHICAL POINT OF VIEW. HIS CONDUCT IN RELATION TO IT

2Co 6:1-10

1 1We then, [om. We then] as workers together with him, [then, we also] beseech you also that ye receive not the grace of God in vain. 2 2(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted [well accepted, ] time; behold, now is the day of salvation). 3 3Giving no offence [occasion for stumbling, ] in any thing, that the ministry be not blamed: 4 4But in all things approving ourselves as the ministers of God, [as the ministers of God, commending ourselves] in much patience, in afflictions, in necessities, in distresses [in straits, ], 5in stripes, in imprisonments, in tumults 6[tossings to and fro, ], in labours, in watchings, in fastings; by [in] pureness, by [in] knowledge, by [in] long suffering, by [in] kindness, by [in] the Holy 7Ghost, by [in] love unfeigned, by [in] the word of truth, by [in] the power of God, 8by the armour of righteousness on the right hand and on the left, by honour [glory, ] and dishonour, by evil report and good report: as deceivers, and yet [om. yet] true; 9as unknown, and yet [om. yet] well known; as dying, and, behold, we live; as chastened, and not killed; 10as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet [om. yet] possessing all things.

EXEGETICAL AND CRITICAL

2Co 6:1-2.We then, as workers together with Him, also exhort you that ye receive not the grace of God in vain.Connected with the exhortation and entreaty (2Co 5:20) in which he had spoken of an interest in Gods work of reconciliation by Christ, was another consideration with respect to their continuance in the grace thus attained. There is no indication that in has reference to the church of Corinth (comp. 2Co 1:24); for had such been the Apostles idea, would have been inserted; still less can it be referred to the Apostles associates in the ministry; and least of all can the whole word be made equivalent to with reference to 2Co 6:3 ff. in contrast with the in 2Co 5:20. The only doubt is whether it implies a coperation with God or with Christ. If in 2 Co 6:20 signifies in behalf of Christ, and not in the place of Christ; then the preceding passage in which all things had been traced to the hand of God, and especially the phrase, as though God were beseeching by us (2Co 5:20), would be in favor of referring it to God, comp. also 1Co 3:9. In the admonition itself, the whole stress must be laid upon the words, not in vain, inasmuch as these stand at the commencement of the sentence. They here signify to be without fruits, as in Gal 2:2; Php 2:16;1Th 3:5. The word receive () is to be taken not in a preterite (as if it meant that ye will not have received), but in a present signification, in accordance with the uniform usage. We have here the moral side of the exhortation, which he had said (2Co 5:20) the ministry were urging, viz., Be reconciled to God. Gods work of reconciliation would be in vain to them, if in receiving it they did not become new men. The grace of God is the grace which had been shown in the work of reconciliation, for God had exhibited in that work special love to sinners. He gives a reason also for his admonition in a parenthetical form in 2Co 6:2 (for 2Co 6:3 is grammatically connected with ), by introducing a prophetical expression (Isa 49:8, in the words of the LXX.), which he implies had a fulfilment while he was writingfor he says: In an accepted time I heard thee, and in a day of salvation I succored thee: behold, now is the well accepted time; behold, now is the day of salvation.God must be regarded as the speaker in this quotation. In the original passage God was addressing the servant of the Lord, and through him as their head the whole people of God. Bengel: The Father speaks to the Messiah, in whom are included all believers. The hearing which was indicated by the succor, the prophet implies was to be shown in the deliverance of the people from the calamities into which they had fallen (Isa 49:7); but it is here made to refer to the salvation which God gives by Christ, and which the Apostle exhorts the Corinthians not to receive in vain. The accepted time ( , Heb. ), is a time of favor, (the grace); the same as the day of salvation (the time for the communication of salvation to Israel (Mar 1:15; Gal 4:4). It becomes accepted, in consideration of the impression it made upon the people. The same idea is intended, only more forcibly expressed, in the words, well accepted (, used in 2Co 8:12; Rom 15:16; Rom 15:31). The phrases, I heard thee and I succored thee, imply that when God was making this promise, He looked upon the future as already past. In Pauls application of the passage, the words, Behold, now, ( ), present the reason for the admonition in 2Co 6:1, q. d.: let not the opportunity pass unimproved; for if ye allow the grace now given you to be in vain, there are no other means of salvation for you (comp. Heb 3:13 ff.; Luk 19:42). The word, now, embraced the brief period until the second coming of Christ (Meyer). A paronomasia is perceptible in the use of and [Hodge: The Scriptures contain abundant evidence that inspiration did not interfere with the natural play of the powers of the sacred writers. Although they spoke as they were moved by the Holy Ghost, yet they were probably in most cases unconscious of His influence, and acted as spontaneously as the believer does under the power of the Spirit in all His holy exercises. Hence we find that the sacred writings are constructed according to the ordinary laws of mind, and that the writers pass from subject to subject by the usual process of suggestion and association. So here the use of the word brought up to the Apostles mind the word , as it occurs in the Greek version of the beautiful passage in Isa 49:8. Stanley: Let not your receiving of the favor of God be in vain; for the language of God in the prophet is true: In a time which I receive I heard thee. This view is confirmed by the stress the Apostle lays on the word , carrying it out and amplifying it in his own comment which follows: God has so spoken, and look! () the present is the time which He so receives. You ought to receive Him, for He has received you. is a favorite word of the Apostle; and as such, and also as being more emphatic, is substituted for the less familiar and less expressive term of the Sept.]. With reference to , consult the notes on 2Co 5:17. [Trench remarks (Synn. P. II. 7) that signifies time () bringing forth its several births, the critical epoch-making periods when all that has been slowly ripening through long ages is mature and comes to the birth in grand decisive events, which constitute at once the close of one period and the commencement of another. It is the nick of time; but whether, as such, to make or to mar, effectually to help or to hinder, the word by itself does not determine. According to this, the of which both the prophet and the Apostle spoke was an epoch of great importance in consequence of the great events transpiring, but rendered favorable and acceptable () by the turning of the people to the Lord. (See also Websters Synonymns, p. 215)].

2Co 6:3-10. Giving no occasion for stumbling in any thing, that the ministration have not a reproach cast upon it.Luther incorrectly regards this participial sentence as a part of the Apostles admonition or entreaty to the Corinthians; as if he was exhorting them not to receive the grace in vain, and to give no offence lest, etc. But had such been the Apostles mind he would have written instead of . This word is rather to be connected directly with before the parenthesis, and it shows how the conduct of the admonishers corresponded with and gave force to the admonition. In this verse he resumes his apology for himself. The words (in nothing) are neuter like in 2Co 6:4. is not here in the place of [for it implies the intention and desire of the writer]. Comp. 1Co 10:33. is used only here in the New Testament, but it is equivalent to 1Co 8:8. It implies that Paul and his companions would do nothing to lead others into error, or to impair the proper effect of their work or of their admonition, and so they would give no occasion for unbelief and unchristian conduct. (Meyer). In saying that the ministration have not a reproach cast upon it, he intended to say that they subjected themselves to so much pains, in order that their efforts as Apostles to reconcile men to God, might be saved from bitter reproaches (for implies that he had in his mind no common or slight reproaches). Probably he had reference to those opponents who were inclined to make, or perhaps had already indulged in such reproaches.But in all things, as the ministers of God, commending ourselves in much patience, (2Co 6:4). In (2Co 3:1), we have the positive side in contrast with the negative side, which had been given in 2Co 6:3, and it is placed before because it contains the emphatic point (Meyer). The idea is not that they were commending themselves as ministers [as our English A. V. may be understood and is usually punctuated] for then the expression would have been , but we commend ourselves as the ministers of God commend themselves; or, as is appropriate for such ministers. [Alford: When these words signify to recommend ourselves in a bad sense (2Co 3:1; 2Co 5:12), precedes the verb; but here and in 2Co 4:2, where used in a good sense and without any stress on , it follows the verb. This is only one of many continually occurring instances of the importance of the collocation of words with regard to the emphasis.] The points on which they commended themselves, are introduced by . They are, in the first place, Christian virtues, such as patient endurance (, 2Co 6:4)pureness ( . . ., 2Co 6:6). In connection with patience (perseverance, steadfastness, in contrast with despondency and reluctance) he mentions a variety of states in which he had exhibited much patience, such as in affliction, etc. Augustine quotes 2Co 10:4-12, to show that Paul possessed those qualities which Cicero makes necessary to an orator, viz., magna granditer et ornate loquendi. In proof of what he had said he now adduces principally the trichotomy contained in 2Co 6:4-5, in which he specifies how he had exhibited patience in three triplets of conditions. Bengel says the first triplet of trials, afflictions, necessities and distresses (straits) were general; the second, stripes, imprisonments, and tumults were specific; the third, the labors, watchings, and fastings were voluntary. These evils consist of oppressive, hampering circumstances in general, such as drove him into straits; and they are probably mentioned in the order of a climax. [Stanley divides the Apostles enumeration into four clauses, all amplifying . The first is an expansion of . . The second enumerates the virtues which accompanied these outward hardships, arranged in two divisions, not so much by the meaning as by the form of the words, the first consisting of one, the latter of two words. In the third the words are held together merely by the word , and by their antithetical form. The fourth expands the words, through evil report into a long list of the contrasts between his alleged and his real character, at once showing his difficulties and his triumphs. The first section gives three triplets of evils, each growing out of the last word of the other. The first describes his hardships generally. In crushing afflictions () in pressure of difficulties (), in narrow straits (). The prevailing idea is of pressure and confinement: each stage narrower than the one before, so that no room is left for movement or escape].In afflictions, in necessities, in straits. are mentioned also in 2Co 12:10, and are the highest degree of . Comp. 2Co 4:8. are necessities, calamities of various kinds, and also mentioned in 2Co 12:10 and in 1Co 7:26. (Some interpret the word as referring to want, poverty). [The three words here used are cognate in derivation, to press, squeeze; to press tight; strait, angustus. The . is the tribulation itself of whatever kind it may be, . is the result in circumstances, and . (as used by Paul in 2Co 6:12; 2Co 4:8; and Rom 2:9) the result in feeling or apprehension. Webster and Wilkinson.The idea of narrow straits suggests the thought of actual persecutions, of which he gives the three to which he was most frequently exposed. (Stanley), viz.].in stripes, in imprisonments, in tumults.On the word (stripes) comp. 2Co 11:23; Act 16:23 f. according to the prevailing usage in the New Testament (2Co 12:20; 1Co 14:32; Jam 3:16), has the sense of disorder, or in particular, tumults, insurrections. (Luk 21:9). With respect to such things in Pauls life, comp. Act 13:50; Act 14:19; Act 16:19 f.; Act 19:23 ff. Others interpret the word of expulsions from society, restless wanderings from place to place, comp. in 1Co 4:11.In labors, in watchings, in fastings.The labors here mentioned relate, not at least exclusively, to labors for his own support (1Co 4:12), but to the cares and toils of his Apostleship, 2Co 11:23; 2Co 11:27; 1Co 3:8; 1Co 15:58. In like manner on watchings, comp. chap, 2Co 11:27; Act 20:31. Others, however, think that this word has reference to his sleepless cares and anxieties for the churches. More particularly it refers to his public teachings, journeyings, meditations and prayers (the whole frame of his mind). Fastings also include not those which his circumstances rendered unavoidable (1Co 4:11; Php 4:12), and which he especially distinguishes from fastings under the name of hunger and thirst in 2Co 11:27, but those fastings which were voluntarily endured and connected with prayer, (comp. Act 14:23; Act 13:2 f. 2Co 9:9). There is no reason, however, to regard these as ascetic acts of self-righteousness. In 2Co 6:6 additional items of moral qualifications for his office are given, viz.in pureness, in knowledge, in long suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth, in the power of God.[There is no reason for exchanging the in, in, etc., before each of these expressions for by, by, etc., as is done in our English A. V., inasmuch as the same preposition is used from to implying not the instrument but the sphere or element in which his ministry moved. Fausset. It is rendered by the English word in in Wiclifs, Tyndales, Cranmers, and the Rhemish versions, and in the translation of the American Bible Union]. At the head of the series in this second section stands , moral purity (comp. Php 4:8; 1Ti 5:22; 1Jn 3:3), or chastity in a more special sense. It would, however, be too confined a signification to restrict the word to the sexual passion, and above all to the opposite of avarice or a love of gain. W. F. Besser says: As patience had been shown in the nine proofs which had already been mentioned, so purity (in heart and intention, as a cardinal virtue) runs through the eight virtues and gifts which are now to be specified. is either that practical knowledge which quickly recognizes the Divine will, i. e., true Christian wisdom (comp. 1Pe 3:7), or evangelical knowledge, i. e., a vivid perception of Divine truth. The latter corresponds best with the prevailing usage in Pauls writings. Besser: Not intellectual learning is here meant, but that sagacity of the heart with respect to Divine truth, which enables a minister in all cases to bring out that mind of the Spirit which is best suited to the wants of his hearers (Php 1:9); and especially that casuistic wisdom which is so indispensable to the cure of souls. This knowledge has also an ethical aspect, and includes that faith which surrenders entirely to the truth of God. and are virtues which belong to the sphere of love (comp. 1Co 13:4). The former signifies that long endurance or perseverance which is exercised under griefs or mortifications; the latter is the same as gentleness or kindness in social life and the pastoral work. Trench (Synn. P. II. 3) makes , a long holding out of the mind before it gives room to action or passion (generally anger) against persons , 2Co 6:4, being the same self-restraint with respect to things. The Rhemish renders . by longanimity, a word which even Taylors and Archbishop Whatelys authority has not been sufficient to naturalize in our language. is rendered by Wycliffe, in Gal 5:22, benignity, and by the Rhemish in our passage, sweetness. Trench, P. II. 13]. Before the Apostle speaks of the original grace of love itself, he refers to the source of all moral excellence, the Holy Ghost, with Which this fundamental virtue is appropriately connected as its source. This . should be regarded, not merely as a charism, but as a power always dwelling and acting in the Christian, and manifesting itself in all his conduct. (unfeigned) occurs also in Rom 12:9, as an attribute of love. In 2Co 6:7 he passes on to notice his work as a minister, and that which commended him to his hearers. As in the words, love unfeigned, he probably had some reference to his insincere opponents who affected the appearance of much love, so in the word of truth he had a similar reference to impurity of doctrine, (comp. 2Co 2:17; 2Co 4:2). The want of the article shows that he must have

meant, not as in Col 1:5. and other places, the Gospel objectively considered, but subjectively that which was spoken or proposed to men, the substance of which was truth. The power of God in like manner is not to be limited here to the working of miracles, but referred to the Divine power which was seen in all his discourses, and proved that God was with him. (comp. 2Co 4:7; 1Co 2:4 f.; 2Co 1:18; 2Co 1:24).By the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good reportWe have here a change in the preposition () in conformity with the with which it is connected. The Apostle now takes up the figure of a conflict, and hence must mean not any instruments in general by which one is aided or protected, but, strictly speaking, weapons. here stands independently, like all the other clauses introduced by , and is not subordinate to . , as if it implied that the power of God was furnishing all these weapons (Dei virtute nobis arma subministrante. Grotius). The armor of righteousness means not merely such weapons as are lawful for a righteous man to use, or still less, good works (in the Roman Catholic sense); but such weapons as are given a man by his righteousness. Neander: weapons which would bo useful to a good man. Among these we may understand either moral blamelessness (Billroth), or the righteousness of faith which makes a man strong and triumphant against all opposition in attack or defence, comp. Rom 8:31-39 (Meyer); or that righteousness of our daily life which proceeds from faith. Its weapons are, the spirit of confidence, a joyful consciousness that our prayers are heard, the strength of a pacified and assured conscience, the unanswerable testimony of a holy life, a delightful enjoyment and power in every work, etc. (Osiander). Or, as the Apostle had just been speaking of the power of God, perhaps he was here thinking of Gods righteousness operating through him, giving him weapons for every conflict, and directed especially to the establishment and development of good order in the world. The object of this Divine power was, on the one hand, to preserve in action all that was originally beneficial, and on the other to destroy all that was injurious; and especially in the department of redemption to preserve and develop all that new life which corresponded to the Divine will, and to remove all which was in opposition to it. (comp. Beck Chr. Lehrw. pp. 551 ff.). In this way probably is used in Rom 6:13; Rom 6:18 ff. In respect to comp. Eph 6:11 ff.; 1Th 5:8. The Apostle, however, speaks of two kinds of these weapons: those on the right hand and those on the left. The former were for assault (sword, lance) and the latter for defence and protection (shield). [Alford thinks this would have required . .: whereas now no article being inserted before ., it is implied that the panoply ( ) is on both sides of the person. But even without such a specification by the article the complete armor for the whole person might yet imply that he had the sword and spear ( ) in the right, and the shield () on the left hand, so that he was called ]. Both imposed upon the Apostle as the organ through which Gods righteousness acted among men the duty of contending against all forms of error and immorality which were so injurious to good order, and of repelling every kind of assault which might be made upon such order and upon himself as its representative, (comp. 2Co 10:4). As he commended himself to men by his use of these weapons, and of all the means supplied by Gods righteousness for the advancement of Gods cause in the world, the result was of course that he had to pass through glory and dishonor. (2Co 6:8, , etc.). At this point he proceeds to mention the opposite judgments which were passed upon his conduct in these struggles. is the glory or honor which was awarded him by the friends, and the dishonor awarded him by the enemies, of Gods cause. The latter as well as the former, and not merely his conduct under both, were naturally the means of commending him to those who had spiritual discernment. (comp. Mat 5:11; Luk 6:22; 1Pe 4:14). stands here in a different position from that in which it stood before , and means passing through honor and dishonor, i. e., in the midst of honor and disgrace. (comp. Meyer; the remarks of Osiander in opposition to this do not seem appropriate). The same is true with respect to before (through evil report and good report). [Alford: Once adopted by the Apostle the was kept for the sake of the parallelism, though with various shades of meaning. I would understand it in ., etc., as in (2Co 2:4) as pointing out the medium through which. Thus understood these two pairs in 2Co 6:8 will form an easy transition from the instrumental, through the medial to the passive characteristics which follow.]As deceivers and true, as unknown and well known,.These two clauses are connected with the two immediately preceding, and not with . [i. e., the author means, it was as deceivers and true, that they went through evil report and good report (2Co 6:8), and not that they commended themselves (2Co 6:4)]. We may notice, however, that what is detrimental is mentioned in the first part of each couplet, as it had been in some of the preceding clauses (, ). As deceivers ( ) expresses what was the nature of the dishonorable reports respecting him, the false estimate placed upon him (comp. Mat 27:63; Joh 7:12; 1Ti 4:1). And true (), on the other hand, expresses what was the tenor of the good reports respecting him, and at the same time what was the actual state of the case. But has not, therefore, the meaning of, and yet [as in the English A. V.], for qualifies both words in each clause, and the two have reference to (and ).In 2Co 6:9 has the sense of, obscure people, persons whom no one knows [Bloomfield: obscure nobodies], and not those who are misunderstood. or for whom no one cares. In contrast with it stands : those who are well known, those who have the good report. It refers, therefore, to the knowledge of men, and not of God (as in 1Co 13:12), to the knowledge which true believers had of him in opposition the judgment of opponents who undervalued him.As dying and behold we live, as chastened and not killed.In the first members of the several antitheses which he is about to enumerate, he properly refers still to the evil report and dishonor of which he had just spoken; and in the second he brings forward the actual state of the case, having reference to the glory and good report of the earlier clauses. It is for this reason that he indulges in a greater freedom of expression, as when he says, and behold, we live. His opponents had passed a contemptuous judgment upon him, and upon the constant danger of death in which he was said to stand; they say we are dying, and that we are near our last (, but he describes the case very differently when he gives his own view of it, 2Co 4:10 f.; 1Co 15:31), and behold we live. This last is said in a tone of triumph in opposition to the depreciation of his opponents. Contrary to all their expectations Gods wondrously saving power brings us out of our most imminent perils, not only uninjured, but with ever renewed powers of life (2Co 1:10; 2Co 4:10 f.). The phrase as chastened ( ) does not mean that he was actually purified by this discipline. On the other hand, as Neander says: Paul confesses that he was always needing a chastening discipline. The putative meaning of is still to be retained. It was one part of the evil report through which the afflicted Apostle passed, that he was always looked upon as one punished or chastened of God (comp. Isa 53:4). As to the mode in which this was accomplished, we need not imagine that it was by a literal scourging. And not hilled ( ) means that he was not so severely chastened as to be slain. The discipline was never carried to an extreme (comp. Psa 118:18).As sorrowful yet always rejoicing, as poor yet making many rich, as having nothing, and possessing all things (2Co 6:10). In this verse signifies, we are looked upon as afflicted and sorrowful, and hence as men of a melancholy temperament; but in contrast with this distorted judgment, he declares that they were in reality always rejoicing and happy (comp. Php 4:4; Rom 5:3; Rom 12:12; 1Th 1:6). The last sentence refers to the contrast between their poverty and their wealth. In the wealthy city of Corinth, it was a very uncommon thing to find a Christian possessed of riches (1Co 11:21). We are commonly looked upon as poor, and yet we make many rich; as men who have nothing, and yet we have all things. When he says that they were rich and had all things, we need not suppose he had reference to the collections by means of which he had at his disposal all the wealth of the Christian community, but we must understand it of those spiritual blessings to which he had already referred when he said that they were always rejoicing (comp. 2Co 8:7; 2Co 8:9; 1Co 1:5; Rom 1:11; Rom 15:29). Having nothing (comp. Mat 8:20) indicates a high degree of the previously mentioned poverty (), and it alludes to the fact that Paul was sustained by the labor of his own hands. [Wordsworth: in adds strength to the meaning of the latter. See 1Co 7:31. Though we have nothing, we have firm possession of an eternal inheritance, yea, of all things. Stanley: is simply having, is having to the full]. This having all things and being rich must also be understood of spiritual possessions, and not of earthly property in addition, nor probably of the everlasting inheritance (). He speaks in a similar, though not in precisely the same, manner in 1Co 3:22. Neander says: The whole world belongs to the Christian, because the principle which now governs him is one day to control everything on earth. What the Stoics once said of their wise men, was never completely true except of the Christian; for they alone have that true greatness which is founded upon humility, and they can never be overcome, for they are always in harmony with the will of God.

DOCTRINAL AND ETHICAL

1. The more exalted the benefits of the atonement, the more important is it that we should not receive them merely as something brought to us by force to pacify our conscience; but without a sincere repentance and a thorough renovation of our own hearts. Such a participation in Gods greatest gift throws upon us a tremendous responsibility; for if we abuse it we bring upon ourselves an irreparable injury, since we not merely lose the opportunity of a great salvation, but we can hope for no other means of deliverance. Hence those who commend the atonement should earnestly invite those who hear them, not only to accept of it, but to bring forth all the appropriate fruits of such amazing grace. They should be exceedingly active in offering Gods mercy to men, and as fellow-laborers with God, earnestly beseech men not to receive the grace of God in vain, but diligently to bring forth and present to God the fruits of righteousness.
2. But to this word of exhortation, all that we are and do should correspond and give power. Gods ministers should not only give no such offence, that those who hate their work, may take occasion to insult and reproach it; but conduct themselves so as to gain the approbation of all well disposed persons. They should never become weary, hesitating, indolent, or desponding in their work; but under every discouragement and opposition, even under personal abuse, tumults, and loss of liberty, they should remain patient and undismayed. For the sake of such a work they should be willing to renounce with cheerfulness those conveniences and enjoyments which would otherwise be lawful to them. But whatever may be their exertions or endurances, they should maintain that purity of heart which longs for and thinks of nothing but the honor and glory of God: that familiarity with the economy of grace which readily and clearly discerns the Divine purposes and ways for saving men; and that forbearance and kindness, which can be learned and enjoyed only in the school of the Friend of Sinners. In all their course they should be controlled by the Holy Spirit shedding continually into their hearts that love of God, which produces and maintains a sincere love to men. Whatever they propose to their fellowmen will then bear the stamp of truth; and whatever they do will be accompanied by tokens of Divine power. In this manner they will prove themselves true champions of the Lord, boldly using the weapons of righteousness, now fearlessly assailing whatever opposes Christs cause, and now rigorously defending the truth and laws of God against every form of sin and error. Everything will then also become subservient to their cause, and will more and more compel men to confess that they are from God. Honor and dishonor, good and evil report, will be equally in their favor. If they are sometimes represented as deceivers, it will not be hard to prove themselves true men. If their adversaries disparage them as unknown, (obscure) they will soon prove themselves well known. If they are vilified as sinking, and devoted to death and ruin, they will ere long show themselves living monuments of saving and glorious grace. If they are pointed at as guilty objects of Gods frowns, they will soon prove that their chastisement was not unto death. If they are sometimes looked upon with pretended sympathy, as men overwhelmed with sorrow, poor wretches, who can only starve for want of the necessities of life, they will soon show that they are not merely joyful in themselves, and rich in spiritual blessings, but able also to enrich all their fellow men.

HOMILETICAL AND PRACTICAL

Starke:

2Co 6:1. Since God has chosen ministers to be his helpers in the work of the Gosepl, let no one think himself too well taught and holy to need the services of those who seem to be inferior in endowments, for he can never know what instrument, or slight occasion God may have chosen for a work of grace in his heart.Hedinger:Make use of the time you have, for the brief hour will soon be past. Whoever thrusts aside Gods grace, or loses it to secure some worldly advantage, draws down upon himself the severest judgments of God (Heb 2:3; Heb 12:15).Spener:

2Co 6:2. God sometimes plentifully dispenses to men a grace, which will soon give place to wrath, if they fail to recognize and improve the time of their gracious visitation (Luk 19:42; Luk 19:44.) Thoughtless persons say: We shall have time enough to-morrow, and we can turn to God even in death; but are they sure that God will then give them true repentance; that He will accept of the forced repentance of a dying hour; or that he will ever permit them to see another day?

2Co 6:4. A ministers whole life should be a practical illustration of what he enjoins upon others. (Tit 2:7 f.) He who preaches to others that they must enter the kingdom of heaven only through much tribulation, must not expect to go before them upon roses. An effeminate weakling who can bear no trouble is not fit to serve Christ. In Christs service we shall be called upon to endure hardness and to stand by Christ and His word, under all the assaults of the devil and the world. But although such things are sometimes hard to bear, with Divine grace they become light. (2Co 4:8).

2Co 6:5. Blessed are the peacemakers; cursed all rebels. Every hour has its work: Gods word is to be searched; our own house is to be built, the sick are to be visited, and earnest prayer is to be offered for ourselves, and for all the world! Think you this will disturb your peace ? Never fear. For God the Lord will be thy rest and thy strength.

2Co 6:6. A minister must cleanse himself from all filthiness of the flesh and of the spirit (2Co 6:1.) or he will pull down rather than build up. He who would teach others must know God, and be well acquainted with himself and his people (Joh 10:3; Joh 10:14.)A patient spirit is the inward light, and kindliness the outward beams of this sun.

2Co 6:7. Behold, the true way to have the power, and the near presence of God: It is to be so familiar with His word, that it shall become thoroughly implanted in our hearts, and engrafted into our spiritual life (Jam 1:21.) As a well-armed warrior carries weapons in both hands, is watchful on every side, and uses his weapons against every assault, we should bring our spiritual weapons to bear against every kind of temptation (from Satan or the world; from the lust of the flesh, the lust of the eye and the pride of life; from fears, tribulations, persecution). Where Christ is, Gods power is; and with this we can triumph over all things. Through God we shall do valiantly (Psa 60:12; Psa 108:13).

2Co 6:8. Stand firmly in Gods grace when men revile and seek to injure thee, and they will soon find that they dishonor themselves more than thee.

2Co 6:9. In severe sickness men will say, He is dying, but with Gods help we cry, Behold I live! Look well, that you may be able to say, Christ liveth in me, etc. (Gal 2:20.)Hedinger, 2Co 6:10. Gods people have reason to mourn over their sins, their sufferings, the buffetings of their deadly enemy, their fellowmen, the abominable crimes of their day, the perdition of thousands, and the general blindness and hardness of mens hearts. But they can always rejoice in the Spirit, in God and in Christ, in a blessed hope, in foretastes of future glory, and that their names are written in heaven (Luk 10:10.) While we continue in Gods grace, we always truly participate in, though we may not always be equally conscious of, its consolations. These, however, may always be increased by constant prayer. They are spiritual, pure, uninterrupted, and the offspring of the spirit of God through spiritual graces. If they are sometimes connected with visible things, they are never dependent upon these, but are intended to lead us directly to God. It is for this reason that the enjoyment of them is so sanctifying. Gods true ministers, as spiritual fathers, enrich their people by their instructions, their example, their prayers, and their admonitions to good works and liberality (comp. 1Ti 6:17 f.). He who has God has everything, for God will provide every needful temporal blessing.

Berlenb. Bible:

2Co 6:1. A man must make a holy use of that grace by means of which he is first anointed with the Holy Spirit, justified, sanctified and turned to God: for if he makes it subservient to his fleshly lusts, or to his security in sin, and perverts it to his own pride and self-righteousness, instead of using it for his growth in grace and especially for being born into the kingdom of God, even that which he has already received will be withdrawn.

2Co 6:2. The only proper result of grace already received is the hearing of our prayers, the healing of our back-slidings and the salvation of our souls. When Satan is most aroused, then is the time for plucking souls from his grasp.There are times in which God sees fit to give us more than common manifestations of His grace. Great will be our blessedness if we make a wise improvement of such seasons.The deeper our impressions are, the greater the injury, if they are despised and resisted, and so our hearts are hardened against God. Every one should observe whether, and in what way Divine grace is acting upon his heart. If we walk not in the light while it is yet day, darkness will come upon us, and our perverted hearts will lead us to ruin.When Satan can find an occasion for reproaching Gods children, and especially those who have the care of souls, he will be sure to make a mountain of it, and will corrupt the work of God. But never is he more insulting than when he finds them feeble and dispirited. Then he points to them and cries: These are the Lords heroes! An occasion for offence is thus given, not merely when we commit some great crime, but when we make no advances, when we are slothful, cold-hearted, and indolent, and when the people do not see us in earnest.

2Co 6:4 f. Where Christians are really zealous, they must expect to suffer. They must then beseech God for patience, and their prayers will keep them from falling.Gods true messengers, and even Christians in general, may be distinguished from the world by their sufferings, and by their being looked upon by those who are esteemed in society, as the offscouring of all things and as a curse. There is no way in which they will not be assailed, in mind and body, in reputation or in property. They will be perplexed, crushed and beaten (afflictions).Circumstances will arise when the servant of God will be in extreme distress, that as a good soldier of Jesus Christ, he may be an example to others of a firm trust in God.Whoever is preparing for the pastoral office, must make it his first object to attain a degree of patience, which nothing but Divine power can give him.Many have found evangelical fasting, when entered upon voluntarily at suitable times, and without affectation, very profitable, but any other will be found quite useless.To abstain from an improper use of even those things which belong to us, will be an excellent means of purifying and disciplining us.

2Co 6:6. The best protection against impure thoughts and desires, is to give ourselves thoroughly up to our ordinary employments. Those who have once known how pleasant a holy life is, must have an insatiable hungering after purity of heart. The best way to know and properly appreciate all things around us, is to gain such a familiarity with them as God gives us in the midst of Christian activity, and the trials and temptations to which it subjects us.He is truly kind who is willing to give up himself when occasion calls for it, and to renounce his own enjoyments at the call of distress and love. This can be done, in a pure and blameless manner, when the heart has been thoroughly awakened and renewed so as to be holy before God, angels and men (by the Holy Ghost).Many a thing comes to us under the semblance of love. But the Apostolic spirit was in truth also. The very nature of love is such that it makes brethren speak the truth.

2Co 6:7. Truth must be defective if love is wanting. Where a man is actuated by love, he will honestly speak the truth, and of course will neither flatter nor needlessly offend or injure any one.If a man faithfully pursues his calling, thoroughly renounces the world, and by the aid of the Holy Spirit gives no offence, is sincere, pure, chaste, kind and true, he will possess power, (by the power of God) which no one can resist, and his faith will be the victory which overcomes the world. No one can do this who does not make good use of the weapons of righteousness. With these he can defend himself against all mischief from within or from without. God is wonderful in His resources!

2Co 6:8. In itself it is a matter of indifference to a Christian, whether men receive or reject him, if he only has the testimony of a good conscience, and has grace always to own his Lord.

2Co 6:9. The dealings of God with His people are so fatherly, that, with all the humiliations and chastisements to which He subjects them, they are never given over to death. 2Co 6:10. Christians are not without tender feelings when they are in affliction, but they are so refreshed by supplies of grace that they can endure with cheerfulness.None can understand how wonderful Gods goodness is but those who seek for and love Him; but so abundant will be the riches of knowledge which He gives, that many besides their possessors will be enriched. To have nothing, neither gold, nor possessions, etc., and yet to have all things so as to be unwilling to exchange conditions with the wealthiest of this world, are things so hard to be united, that nothing but Divine power can combine them together.

Rieger:

2Co 6:1 f. If thou hast besought men to be reconciled to God, fail not to admonish them also, for even those who have been brought nigh to God by the word of reconciliation are still in danger. How often is grace obstructed, and the heart hardened rather than benefited.I have heard thee, etc. Such a promise was not for our great High Priest alone during the single hour of His souls travail (Isa 49:8), but for those of every age and condition in whose behalf he then acted. His prayer for His disciples and for all who should afterwards believe on Him through their word, has been heard. The present, therefore, is an acceptable time, etc.

2Co 6:3. Men are ingenious in contriving pretexts for receiving the grace of God in vain, especially if they can detect something in those who preach the Gospel inconsistent with their messages.The minister of Christ must not expect entirely to escape scandal; but when the conscience of a hearer has been offended, so that the Gospel has no power over him, the cause is not unfrequently one which could and ought to have been avoided. The ministers work should be to him as the very apple of his eye, to be kept most delicately from every contact with vice. Many of the judicial proceedings of the present day fail of success on both sides on account of the contempt and reproach which rests upon the ministerial character (Mal 2:7-9). The salt which has lost its savor will be sure to be crushed under the feet of men. But even those who thus tread upon it must one day answer for being so easily deprived of that which might and ought to have been salt to them, and for being so speedily reduced to a carcass of corruption in Gods sight.

2Co 6:4 The best eye for judging all we do is acquired by having a desire in all things to act worthy of a servant of God.A stupid, hesitating and timid spirit knows nothing of real patience. None but those who fear no terrors can maintain such a spirit under severe trials.

Heubner:

2Co 6:1. To receive the grace of God (i. e., all that could save us) in vain, is the surest way to injure ourselves and to lose what we have. What an honor and blessedness to be Gods helpers, and to give Him back the tongues and powers he gave us!

2Co 6:2. The acceptable time is the whole period of the Christian dispensation, for salvation is now free to all, especially all who hear the Gospel in its clearness and power. For every one it is now a day of salvation. Luther:The word of God moves along like a passing shower; wherever it comes it must be received at once, or it will be gone.How soon a mans not now becomes a never. How many are lost because they put off the day of their conversion!

2Co 6:3. Christianity has always been much dishonored by the unfaithfulness and faults of some ministers whose scandalous walk pulls down faster than their preaching builds up. Most carefully, therefore, should they guard their conduct, for every defect in this will surely be noticed. No wonder, therefore, that the world is full of objections to those who preach the Gospel.

2Co 6:4-5. In performing the duties of your office, seek not to please yourself or the world, but God. Faithfulness to Him will be seen principally in the patient and persevering performance of the difficult duties you have to do. Nothing is more indispensable to a minister of God, driven as he often must be into straits and with none to counsel him, than patience.

2Co 6:6. The severer the opposition, the more honorable the virtues which are shown in encountering it: such as purity of heart, the ready tact and familiarity with Divine things which always hits upon the right thing; the good will and courage which perseveres even when the results do not correspond to our expectations; the unwearied earnestness to benefit those who make no returns of gratitude and continually thwart our pains; the kindness (the outward form of love) which endeavors to win all to Christ; the holy zeal which remains at all times equally constant, and has a heart for Gods work and mans salvation; and the sincere love to all men which is the soul of all our graces.

2Co 6:8. The equanimity of the Christian under the ever varying judgments of the world.Honors do not dazzle him, dishonors do not trouble him.

2Co 6:9. To be known by a few faithful friends, is better than to have a name with the multitude.

2Co 6:10. The Christian, though poor in the eye of the world, has an inexhaustible treasure to dispense. With no earthly house or grounds, or possessions, he has a rich inheritance in heaven. With rapture he can cry: My heart leaps! etc. (Luk 4:23).

W. F. Besser:

2Co 6:1. God has seen fit to communicate to men the blessing of reconciliation through the medium of His word and the preaching of the Gospel. Though He alone can impart the spirit of faith, and so work upon the heart that we shall come to Christ and find justification and salvation, He dispenses His gifts and influences in connection with the outward word, and calls those who preach it His helpers or fellow-laborers (1Co 3:9).

2Co 6:2. When Paul exclaims: Behold, now, etc., he must be understood as saying: Open your eyes and behold that Gospel which has filled the world with the precious assurance that God is no more angry or punishing men, but is gracious and ready to save them; for our Lord Jesus, who has conquered all our enemies, and now intercedes for us, has purchased us for Himself, and entreats us to be reconciled to God. The whole period of the New Testament is an acceptable time (Luk 4:19); when the buds of promise are bursting, and every day is a day of salvation. We are continually receiving and appropriating the results of our Saviours sufferings and victories. Every Christian may therefore apply to himself the prophetic word, I have heard thee; for if one is heard for all, then all are heard; and if one is succored for all, then all are succored.

2Co 6:6. Among the virtues and gifts which distinguish Gods servants, we ought especially to remark the Holy Spirit. From this Source flow the streams of life, of virtues and of gifts both backward and forward in our text. He it is who washes the soul from every defilement, and then it begins to shine with intelligence, long suffering and kindness, and He it is who crowns these virtues with martial glories and entwines them together in a bond of peace.

2Co 6:7. One part of the work to be accomplished by the armour of righteousness on the right hand and on the left, is to strip from us the motley garment of our own righteousness, and triumphantly to maintain the genuineness and everlasting suitableness of the beautiful and glorious garment of Christs righteousness.

2Co 6:9. When it is objected against the servants of Christ that they are obscure and insignificant, that they have no place among the wise, and no reputation or power in the world (1Co 1:26-28), they are more than compensated by being well known in heaven (Luk 10:20; Php 4:3; Heb 12:23) and in the Church below by all whom they have served with patience and with the humble graces of the Holy Spirit.

2Co 6:10. Every thing on earth is subservient to the welfare of Gods servants; and the future dignities of the meek who inherit the earth (Mat 5:5) may be traced even in this life, when heaven and earth are nothing but a vast storehouse, the key to whose treasures is continually given to faith by prayer. Away with pride and vanity! Let us dread poison when pious people praise us, and learn to find honey among the nettles of calumny and lies; for we have the assurance (Mat 5:11-12).

2Co 6:1-10 (Pericope on Invocavit Sunday):The Lord glorified by His Apostles: 1, by their blameless deportment (2Co 6:1-4); 2, by their patience in sufferings (2Co 6:4-5); 3, by their holy walk (2Co 6:6-7); 4, by the benefits they confer.The Apostles are like their Lord: 1, in their work as preachers and their holy walk: 2, in sufferings, not only under positive inflictions, but under privations; 3, in their excellent influence, inasmuch as they make use of none but honorable means.A season of Fasting a time of salvation: 1. For we should regard it as a time: a. to awake to the reception of Gods grace, as we contemplate the story of Christs sufferings (2Co 6:1-2); b. to become more holy in our daily lives (2Co 6:3-4); c. to make use of the trials of life, for the exercise of every Christian virtue (2Co 6:4-6); d. to receive the spiritual aids which are offered us. 2. Beneficial influence of the truths then contemplated: a. for our amendment of life and our confirmation in holiness; b. for our real comfort and peace; c. for the increase of our influence among our fellow-men.Our whole life on earth is a season of fasting; for it is a time: 1, of suffering; 2, of many privations; 3, of discipline in holiness; 4, of preparation for the great Easter, when we shall be raised from the dead and saved forever (Heubner).

L. Hofacker (pp. 80 ff.):In the midst of all their outward afflictions, their insignificance and their vileness in the eye of the world, those who follow Christ and labor in His vineyard must expect to be reviled; but in spite of all their sufferings and shame, a Divine greatness and majesty will break forth from them, amply sufficient to prove the reality of the kingdom for which they are contending.The hidden glories of Gods kingdom: 1. That kingdom has a glory. 2. But it is now concealed: a. in Christ Himself; b. in His Church.

Footnotes:

[1][1 2Co 6:1.D. (1st cor.) omits , and C. and Sinait. (1st cor.) substitute for it .

[2]2Co 6:2.F. and G. have instead of . Their authority, however, is not great.

[3]2Co 6:3.After , D. E. F. G. and two other MSS., the Ital., some copies of the Vulgate, the Gothic and Syriac versions, many Greek and the Latin Fathers insert .

[4]2Co 6:4.Rec. has on the authority of D. (3d cor.). E. K. L. Sin. (3d cor.), with Chrys. Theodt. Damasc. and others, Lachm. Tisch. and Alford (with C. D. (1st Cor.) F. G. and Sin.), have . B. with two cursives and one MS. of Damasc. have . This text is in nearly the same state as 2Co 3:1, which see.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2024
THE GRACE OF GOD NOT TO BE RECEIVED IN VAIN

2Co 6:1-2. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.

THE grace of God, mentioned in the words before us, is the same with that which in the preceding context is called the word of reconciliation: it is the declaration, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. This is elsewhere called, the Gospel of the grace of God; and a wonderful display of divine grace it is: because from the first devising of this plan of reconciliation in his eternal counsels, to the last bestowment of its blessings on any child of man, it is altogether of grace: grace laid the foundation; grace raised the superstructure; and, when the head-stone shall be brought forth, the universal shout will be, Grace, grace unto it [Note: Zec 4:7.]. In bringing men into a state of reconciliation with God, we ministers are fellow-labourers with God [Note: 1Co 3:9. with the text.]. Not that we do, or ever can do, any thing towards perfecting the work of Christ; (that was finished by him upon the cross, when he offered himself a sacrifice for the sins of the whole world;) but we are ambassadors from God, and speak to men in Christs stead, and thus are workers together with God: and in this character we beseech you, as the Apostle did the Corinthians, not to receive the grace of God in vain.

That we may proceed agreeably to the example set before us in our text, we shall consider,

I.

The exhortation here given

And here we shall separately notice,

1.

The subject-matter of it: Receive not the grace of God in vain

[The generality of those to whom the word of reconciliation comes, hear it to no purpose. Many pay no attention at all to it, but, like Gallio of old, care for none of these things. Many hate it, and oppose it with all their might; either regarding it as foolishness, through their philosophic pride, or making it a stumbling-block, through their self-righteous habits. To all such it comes in vain, or rather, worse than in vain, seeing that it proves to them a savour of death to their more aggravated condemnation. In truth, all receive it in vain, who do not welcome it into their hearts, and conform to it in their lives. O that it might be embraced thus by all to whom it now comes! Receive it, brethren, as the most stupendous effort of Divine Wisdom for the salvation of your souls ]

2.

The manner of it: We, as workers together with God, beseech you

[We come not in our own name, when we announce these glad tidings, but in the name of our God and Saviour. We have no private ends to accomplish: it is the work of God, and that only, that we endeavour to advance: we have the same end in view that God himself had, when he sent his only dear Son into the world; the same that Christ had, when he died upon the cross: the ministry of reconciliation is committed to us; and, in the exercise of this ministry, we are fellow-workers with God. In this capacity we might command you all: but we choose rather, like the Apostle, to use the language of entreaty: yes, We beseech you; in the very name and stead of Christ himself, we beseech you, that ye receive not this grace in vain. If ye will not listen to us, listen to that God in whose name we speak; and, if ye will not bow to his commands, resist not his entreaties; for it is he himself who beseeches you, by our mouth, Be ye reconciled to God.]
To impress this exhortation the more deeply on your minds, We will call your attention to,

II.

The considerations by which it is enforced

The Apostle urges his request

1.

From the written word

[Whatsoever was written aforetime, was written for our learning, that we through patience and comfort of the Scriptures might have hope. Every promise of God throughout the Bible has a general aspect upon the Church of God, and, in the spirit of it, may be applied to individuals of the present day, as well as to those to whom it was more immediately addressed [Note: Compare Jos 1:5. with Heb 13:5-6.]. The promise before us was primarily addressed to the Messiah, assuring him of success among the Gentiles [Note: Isa 49:8.]: but it is also fitly applicable to us; because all the blessings promised to the Head, belong also to all the members of his mystical body. To him this promise was fulfilled: in every time of need he was succoured; and in due season he was exalted above all his enemies: and so shall it be to us also, if we embrace his proferred salvation: what a delightful thought is this, that the very promise which was made to Christ, and fulfilled in him, is made to us, and shall be fulfilled in us! What an encouragement is this to receive the grace of God aright, when we are thus assured of the very same assistances and triumphs as Christ himself enjoyed!]

2.

From his own inspired comment upon it

[The accepted time, the day of salvation, was then come to the Gentile world; and we may say with truth that it is come to us also. It is come to us, because the word of reconciliation now sounds in our ears, and is proclaimed to us in the name of God himself. How long this shall continue we know not. We know that the candlestick has long since been removed from Churches, where the light of the Gospel once shone as with meridian brightness: and how soon it may be removed from us, who can tell? But it does now shine, and the grace of God is displayed amongst us in all its freeness, and in all its fulness: we are authorized therefore to say with full assurance, that it is now the accepted time respecting you. But further, it is the accepted time with you, because you are yet here to receive these tidings. With multitudes who once heard the word of reconciliation, the day of grace is passed: they are now gone into that world where offers of mercy are never sent. And how soon may this be the case with you! Many who, but year ago, were as likely to live as you, have been summoned into the presence of their God in the past year; and many who are now in health will, before another year, be called to follow them: but who they shall be we know not: the young and vigorous have no more security than the weak and sickly: it is of the present hour only that we can speak with any measure of certainty; and it is of that only that we can say, It is the day of salvation. But it is possible that you may still be preserved in life, and the Gospel be yet sounding in your ears, and your day of salvation may have actually already come to a close. We may, by our obstinate rejection of mercy, provoke God to withdraw his Holy Spirit, who alone can make those offers effectual for our good. He has said, that his Spirit shall not always strive with man: and when he sees us obstinately bent on our own evil ways, he may say of us, as he did of Israel of old, Ephraim is joined to idols; let him alone. He has given us many awful warnings on this subject [Note: Pro 1:23-31.], and many fearful examples of the judgment actually inflicted [Note: Heb 3:11; Heb 3:18-19. Luk 14:24.]. Surely, this should lead us all to seek the Lord whilst he may be found, and to call upon him whilst he is near. The Lord grant that we may know the day of our visitation, and seek the things belonging to our peace, before they be for ever hid from our eyes!]

That this subject may be yet further impressed upon your minds, consider,

1.

How wonderful this grace is

[The more we consider the gift of Gods only-begotten Son to assume our nature, and to expiate our guilt by his own blood, the more shall we be lost in wonder, love, and praise And shall all this be done in vain? Shall he become sin for us, and we not seek to be made the righteousness of God in him? ]

2.

How awful will be the consequence of rejecting it

[Happier will Tyre and Sidon, yea, and Sodom and Gomorrha, be in the day of judgment, than those who hear and make light of these overtures of reconciliation. Think of those awful words, How shall we escape, if we neglect so great salvation?]

3.

How truly blessed they are who receive the grace of God in truth

[Well does the Psalmist say, Blessed are the people that know the joyful sound! Truly, they are beyond expression, and beyond conception, blessed. In this world, their peace passeth all understanding, and their joy is unspeakable and glorified: but their portion in the world to come, who shall declare? An archangel would in vain attempt to give it utterance. And shall all this belong to those who accept Gods offers of reconciliation aright? Let not one of you delay to flee for refuge to the hope that is set before you ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

In, the former Part of this Chapter, the Apostle is treating the Subject of the Ministry. In the latter, he cautions the Church against communications with infidels.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (2) (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation.)

This Chapter opens with an address to the Church, on the kind reception of the services of Paul, and his companions in the ministry. He calls them workers together; that is, fellow laborers, in the word, and doctrine. But the words with him, are not in the original. Some have thought, and properly thought, that they ought not to be there.

The ministers sent by the Holy Ghost to preach the word, can hardly be called workers together with Him. It is too high an honor. Neither is it correct. For although the Lord speaks in his word, and by his word, in the labors of those servants he sends; yet the word is wholly his, the work his, and the sole glory his. It is always best, in order to hide pride from the eyes, to lay low in the dust before God. And Paul had too humble an opinion of himself to make use of the phrase in any way of self-importance.

But, leaving the consideration of this part of the subject in this verse, to those of the ministry, whom it more immediately concerns; it will be more suited to the purpose of a Poor Man’s Commentary, to enquire into the meaning of the Apostle’s words, when he saith: we beseech you also that ye receive not the grace of God in vain. Paul could not be supposed, by this expression, to imply the possibility of receiving the graces of God the Holy Ghost, in his Almighty work on the soul, in vain. When God the Holy Ghost regenerates a child of God, and quickens the soul which was before dead in trespasses and sins; the spiritual life the Lord the Spirit then gives, can never die. This, his sovereign act, is equal to the gift of the Father, in choosing, and the grace of the Son, in redeeming; and which brings the child of God into a life-being of apprehension, to all the blessings of the Covenant. He is then made a partaker of the divine nature, having escaped the corruption that is in the world through lust, 2Pe 1:3-4 . He is then born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever, 1Pe 1:23 . A child of God, therefore, cannot receive this grace of God in vain; for it hath no one dependence whatever upon any act of his own. In the new-birth of grace, as much as the birth of nature, the receiver of the mercy hath no agency in the deed. They that are born again, are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh 1:13 . But the outward means of grace may be administered, and even God’s children, from the remains of indwelling corruption, and the powers of Satan, and the cares of the world, too often receive them with the ear, while the heart, is for a time, uninterested in them. The Church of old, is described in this state, from a sleepy frame into which she had fallen; and out of which, Jesus roused her. See Son 5:2 and the Poor Man’s Commentary upon it. Reader! it is blessed, when a child of God is kept alive by inward grace, in the use of outward means; , that the administration of the word, and ordinances, may never be barren, and unprofitable.

The blessed words which follow, in the former part of them; for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: these are not Paul’s words, but God the Father’s words to his dear Son, as Mediator. In Isaiah’s prophesy, Isa 49:8 , we have them recorded. They form a part, of what God the Holy Ghost hath been pleased to inform the church, concerning the gracious transactions which took place between the Almighty Persons of the Godhead, in relation to the Church, before all worlds. The Reader will do well to read the whole Chapter, for it is most blessed. But the words Paul quotes in this place, are chosen by him to shew, that during the whole time-state of Christ upon earth, Jehovah heard him, and succoured him, and accepted him, for his Church and People. This, therefore, might well be called the accepted time. In another Scripture, it is called the acceptable year of the Lord, Isa 61:2 with Luk 4:19 . And elsewhere, Jesus by the spirit of prophecy stiles it, the year of my redeemed, Isa 63:4 . And truly it was an accepted time for the Church in Christ, when the Person, blood-shedding, sufferings, obedience, and death, of Christ, was accepted, for the everlasting salvation of his People. But the words Which follow, are the words of the Apostle. Behold! now is the accepted time! Behold, now is the day of salvation! The Apostle, under God the Holy Ghost, very blessedly makes this conclusion, for the joy, and encouragement of the Church. For as in the day of Christ upon earth, this was the day for his accomplishing salvation, and which he most effectually did, by the sacrifice of himself: so now, during the time-state of the Church upon the earth, and the time-state of every individual of the Church, this is the accepted time, and the day of salvation; in which God the Father’s everlasting love, in the choice of each child of God in Christ, is proved: an interest, and union, and oneness with Christ, as Christ, is discovered; and the quickening, regenerating, renewing, and sealing grace of God the Holy Ghost, is felt, and enjoyed; when the Lord by his sovereignty, makes the souls of the redeemed willing, in the day of his power. And this now, the Apostle speaks of, and dwells upon, is not a limited now, as some, to their own souls distresses, and to the distresses of others, have supposed, as if a poor sinner’s receiving grace depended upon his receiving it now, which may be refused to him tomorrow: which would be making God’s grace depend upon man’s will; and the Omnipotency of the Lord rest, for accomplishment, upon the sovereign pleasure of man. But the now the Apostle speaks of, is a now, which to the Church at large, continues, as long as the world shall continue; and to every individual of the Church, as long as that individual shall continue in his present time state. For it must remain, until all the redeemed, for whom Christ died, are brought in. All that the Father giveth me, said Jesus, shall come to me, Joh 6:37 . And the accepted time is not the time of man’s appointing, but the Lord’s. The now of God, is the day, when God makes willing, Psa 110:3 . The laborers in the vineyard called at the eleventh hour, never had the now, until that eleventh hour. The thief on the cross knew nothing of the day of salvation, but in the moment of death. Reader! there is always to the child of God the accepted time, when God’s time comes. And every child of God finds, that the blessed now, when the fulness of time is come, and He who first sent forth his Son to redeem, sends forth His Son to redeem, sends forth the Spirit of his Son into the hearts of his redeemed, to quicken, whereby they cry Abba, Father! Gal 4:6 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Unreality

2Co 6:1

The Apostle is here warning us against what we fear is a very common fault in the present day. So many people seem to receive the grace of God, but it has no influence upon their lives, they receive that grace in vain. I want to say a word or two about the importance of sincerity and reality in religion. If we profess to have any religion at all, let us take great care that it is real. By ‘real’ I mean that which is not base, hollow, formal, counterfeit, sham, nominal; not mere show, pretence, skin-deep feeling, temporary profession, outside work; but, on the other hand, that which is genuine, sincere, honest, thorough; something inward, solid, intrinsic, lasting. Our religion may be weak, mingled with infirmities, but that is not the point now is it real?

Epochs in a nation’s history have been described as a golden age, a silver, a brazen, and an iron; if we measure the religion of the age in which we live by its quality rather than its quantity, it is an age of base metal and alloy. On every side we want more reality. Consider, then, the importance of reality in religion. The idea that this reality is common is a delusion, and the charge that it is uncharitable and censorious to question the assertion that ‘all have good hearts at bottom’ and are sincere in the main, is a false one.

I. What saith the Scriptures? Look at the parables of our Lord. The sower, the wheat and tares, the draw-net, the two sons, the wedding garment, the ten virgins, the talents, the great supper, the pounds, the two builders, contrast the true believer and the mere nominal disciple; all bring out in striking colours the difference between reality and unreality in religion, its uselessness and danger.

II. Look at our Lord’s denunciation of the scribes and Pharisees; eight times in one chapter He denounces as hypocrites, in the most scathing words, men who, at any rate, were more moral and decent than the publicans and harlots. It was all intended to teach the abominableness of false profession and mere outward religion in God’s sight. Open profligacy and sensuality are indeed ruinous sins, if not flung aside; but there seems nothing so distasteful to Christ as hypocrisy and unreality.

III. There is hardly a Christian grace or virtue which has not its counterfeit described in the Word of God.

(1) There is an unreal repentance. Saul, Ahab, Herod, Judas Iscariot, had feelings of sorrow for sin, but they never really repented unto salvation.

(2) There is an unreal faith. Simon Magus ‘believed,’ yet his heart was not right in the sight of God. So also the devils ‘believe and tremble’ (Act 8:13 ; Jas 2:19 ).

(3) There is an unreal holiness. Joash, King of Judah, became apparently very holy and good while Jehoiada lived, but at his death the king’s religion vanished (2Ch 24:2 ). Judas Iscariot’s life resembled that of his fellow-Apostles until he betrayed his Master; nothing outwardly suspicious, yet he was a thief and a traitor.

(4) There is an unreal love and charity. There is a love which consists in tender expressions, and a show of affection in which the heart has no part. So St. John exhorts: ‘Let us not love in word, neither in tongue; but in deed and in truth’; and St. Paul: ‘Let love be without dissimulation’ (1Jn 3:18 ; Rom 12:19 ).

(5) There is an unreal humility. An affected lowliness of demeanour which covers a very proud heart (Col 2:18 ; Col 2:23 ).

(6) There is unreal prayer. Our Lord denounced this as one of the sins of the Pharisees: ‘for a pretence they made long prayers’. Their sin did not consist in making no prayers, or short prayers, but unreal prayers.

(7) There is unreal worship. ‘This people draw nigh unto Me with their mouth, and honour Me with their lips; but their heart is far from Me’ (St. Mat 15:8 ). The fatal defect of the Jewish worship was its want of heart and reality.

(8) There is unreal religious profession and talk. In Ezekiel’s time some talked like God’s people, ‘while their hearts went after their covetousness’ (Eze 33:31 ). St. Paul tells us that we may ‘speak with the tongues of men and angels,’ and yet be no better than sounding brass and tinkling cymbals (1Co 13:1 ). These things show clearly the immense importance which Holy Scripture attaches to reality in religion.

IV. See to it that your Christianity be genuine, thorough, real, and true. Beware lest your Christianity consist of nothing but Churchmanship; that you base all on membership, on the fact that you have been baptised, married, and will be buried, according to her formularies, but have never followed her doctrine or lived the life of a true Churchman.

Harvest Thanksgiving

2Co 6:1

The food of the world is the gift of God, the great All-Father who provides for us, His children; and for the harvest, as year by year it comes, we have to thank Him. Yet there is this to remember, that God does not give this independently of ourselves.

I. Workers with God in the Harvest of Nature. To get it we have to work for it; to get it we have to be workers with Him. When St Paul said, ‘If a man will not work, neither shall he eat,’ he was not merely emphasising a precept of social economy, or stating the law that ought to underlie the constitution of human society; he was enforcing the Divine law that man must earn his food by the sweat of his brow. God gives us the seed, but He leaves us to sow it. Unless our part of the twofold work is done, our very sustenance will be withdrawn from us, and though this law came upon us as a punishment for sin, yet, like all God’s judgments, it gives a blessing.

II. Workers with God in the Harvest of the World. There is a second way in which we are to regard ourselves as workers with Him, for there is a second and a greater harvest the harvest which will come at the end of the world when the reapers will be the angels. ‘Lift up thine eyes,’ said the Lord at the start of His ministry, ‘and look at the fields, for they are white already unto the harvest.’ ‘Go ye into all the world,’ He said at the end of that ministry, ‘and preach the Gospel to every creature.’ Those were wonderful words. We find Him constantly teaching that the seed is the word of God; the field is the world; the hearts of men the soil in which it is to be sown; and, like the harvest of earthly grain, this harvest depends upon the power of God. None but He can provide the soil; none but He can cause it to bring forth. Yet even in this harvest God will not work alone.

III. Workers with God in the Harvest of the Soul. There is a third way in which we must be workers together with God. There is the harvest of ourselves, our souls and bodies. What has God given us? He has given us life and time, strength, power of body and soul and spirit. He has given us influence. He has given us much that we can use for ourselves and for other people, and has given us much that we may use for Him. It can bear fruit only by His power. Without Him we can do nothing, and God could, if He would, reap a rich harvest without any effort of our own. For every talent He has entrusted to us He can get tenfold, and from every one of us He can force fruit some thirty, some a hundredfold. He could if He would. He could, but He will not. We have to work out our own salvation with fear and trembling with Him.

References. VI. 1. C. Gutch, Sermons, p. 199. T. Binney, King’s Weigh-House Chapel Sermons (2nd Series), p. 61. J. Keble, Sermons for Lent to Passiontide, p. 12. J. C. M. Bellew, Sermons, vol. iii. p. 127. VI. 1, 2. A. MacKennal, Christian World Pulpit, vol. xlix. p. 248. VI. 2. C. O. Eldridge, Preacher’s Magazine, vol. iv. p. 271. J. Aspinall, Parish Sermons (2nd Series), p. 20. C. Perren, Revival Sermons in Outline, p. 233. C. Bosanquet, Blossoms from the King’s Garden, p. 1. R. W. Hiley, A Year’s Sermons, vol. iii. p. 177. J. Keble, Sermons for Lent to Passiontide, p. 53. Spurgeon, Sermons, vol. x. No. 603, and vol. xxiv. No. 1394. VI. 3. Expositor (6th Series), vol. iii. p. 279.

2Co 6:4

Compare Macaulay’s description ( History of England, ch. VIII.) of the arrest of the seven bishops by James II. ‘On the evening of the Black Friday, as it was called, on which they were committed, they reached their prison just at the hour of Divine Service. They instantly hastened to the chapel. It chanced that in the second lesson were these words: “In all things approving ourselves as the ministers of God, in much patience, in afflictions, in distresses, in stripes, in imprisonments”. All zealous Churchmen were delighted by this coincidence.’

References. VI. 6. Expositor (4th Series), vol. i. p. 360; ibid. (7th Series), vol. v. p. 67. VI. 6. Ibid. (6th Series), vol. iii. p. 238. VI. 7. Ibid. vol. x. p. 191.

2Co 6:8

J. M. Neale inscribed these words above his study door.

The Unknown Apostle (for St. Matthias’ Day)

2Co 6:9

What is the use of our thinking of an unknown Apostle who became an Apostle nineteen centuries ago?

I. We may Learn from Him:

(a) About our Faith. The election of St. Matthias is one of the proofs of the truth of the great central fact of our religion namely, the Resurrection of the Lord Jesus. He was chosen to be a witness of the Resurrection. He could not possibly be mistaken as to whether our Lord had risen, for he had seen Him. No doubt he laid down his life because he believed in the Resurrection of our Lord Jesus Christ.

(b) About the Divine Origin of the Church. Directly their Master was taken away from them, the Apostles chose one to fill the place of the traitor. They will not be called eleven any more, because our Lord called twelve and He promised that they should sit on twelve thrones, judging the twelve tribes of Israel. Theirs was not a diminishing body, not a Church likely to fail, but one which they know will go on increasing as a grain of mustard seed, until our Lord Jesus comes back again.

II. Unknown to Man. There is not anyone who does not contemplate with some horror the thought that a century hence there will be nobody in the world who will remember him who will recollect what he looked like, what he said. He passes away into utter darkness. There is a horror in being forgotten that we all of us feel, and many a man, to make his name known in the world, toils until he ruins his health through many busy days, sleeps not at night, devotes himself to thinking out that which will make him renowned. And yet, strive as he may, he does not win anything like the fame of that unknown Apostle St. Matthias.

III. Well Known to God. St. Matthias may well be described as unknown and yet well known unknown to us and yet well known to the Apostles and to Jesus Christ. Remember that in a way each one of us is unknown and yet well known too unknown, perhaps, to our fellow-creatures, but known through and through to the angels and to God. In the Epistle for St. Matthias’ Day, the Lord Jesus is spoken of as One Who ‘knowest the hearts of all’. A thought like this may be of great use to us. He knows us better than we know ourselves. No man does thoroughly understand himself, but Almighty God knows us, and the angels know us. Let our one idea be that we may not be ashamed for the Lord Jesus to know us our souls and our heart.

The Apostolic Paradox

2Co 6:9

It will at once occur to you how true this was of the Apostles. Wherever the Gospel of Jesus Christ is preached, and wherever the Word of God is read and loved, the names of Peter and of James, of John and Thomas, are familiar in our ears as household words yet how little we know of any one of them! Nor does this hold only of the disciples. It is equally clear in the case of our Lord Himself. But if the words were true of the disciples and of Christ, they are not without truth for you and me. I wish to show how the Gospel, carried out in life, will make a man unknown and yet well known.

I. First, then, ‘unknown’ I shall suggest some of the reasons that make the Christian life an unknown life. (1) To begin with, Christianity lays its chief stress upon qualities that do not impress the imagination of the world. Our Lord deliberately laid His emphasis on the undramatic qualities of life. (2) Again the distinctive exercises of the Christian are exercises which he never can reveal. Among all the differences between the pagan faiths and the faith which is our treasure and our glory, none is more marked or more notable than the change from an outward to an inward worship. All that is most distinctive in the Christian his prayer, his battle, his joy, his cross-bearing takes place in the mystical room with the closed door. (3) Again, the distinctive service of the Christian life is not a service that attracts attention. There is no glitter and no glamour in it. There is none of the pomp and circumstance of war. (4) But I have yet to mention the deepest of all reasons, and I shall give it you in the Apostle’s words. ‘For ye are dead,’ says Paul in a great passage, ‘and your life is hid with Christ in God.’

II. ‘Yet well known.’ Spite of the obscurity of the Christian life, it is true that the Christian is well known. (1) He is well known when he little thinks of it. Some one is always helped or always hindered by the kind of life we lead from day to day. (2) The Christian is well known in heaven. In that great world where God the Father is, and where there is one like to the Son of man; in that eternal home where the angels are, and where they watch with profoundest interest this earthly drama, there is nothing of more absorbing interest than the struggle and the service of the saint. (3) The Christian may be unknown now, but he shall be well known in the last judgment. All that we ever strove to be and do, our secret hope, and cry, and struggle, and victory all shall be written out and meet us again when we stand before the judgment seat of God.

G. H. Morrison, The Unlighted Lustre, p. 268.

References. VI. 9. H. J. Wilmot-Buxton, Holy-tide Teaching, p. 158. Expositor (6th Series), vol. x. p. 359.

The Unlimited Possessions of the Christian Life

2Co 6:10

What means this apparently extravagant assertion that Christ’s servants and witnesses are masters of unlimited wealth? Is it a flight of rhetoric, or a piece of sober truth? We must settle, first, what it is that makes a man rich. And here we may take either the lower or the higher ground; we may be content with the superficial view, or we may grasp the deeper thought.

I. And, first, it may be asserted, without question, that a man’s real wealth is not in anything outside, but in himself. It is what you are that makes you indisputable owners, and not what you have.

That is the true, grand idea of ownership to which every man comes who reads the problems of life aright. It is what he has within that constitutes his wealth: the mind enriched with the highest knowledge and the purest truth, and the heart inspired with goodness responding to all that is noble and Godlike, and beating with all the sweet, brave impulses of prayer, devotion, and love Where that is, you may well say, ‘As having nothing, yet possessing all things’. And if you start from that point you are led on to take a still larger account of your possessions.

II. All things belong to you which serve in any way to develop the inner life, and to make you rich in noble qualities and inspiring thoughts. We talk proudly about being heirs of all the ages, and in a surface sense it is true of every one who lives amid our modern civilisation; but in its deeper meaning it is only true of those who aspire to live the good and Divine life. The Christian of today is indeed the heir of all the ages; he enters into all their best legacies; he is in possession of all the highest things that they did, said, and thought. We have a real property in all the saints and martyrs, in all who fought the battle of faith and righteousness, in all the inspired men, all the Prophets, Psalmists, and Apostles, all the God-endowed men who have helped to illumine the human mind with heavenly truths and to stimulate the human will to fruitful endeavours. In a very true sense we own them and all that they did for us. ‘Having nothing, yet possessing all things.’

III. If a man’s wealth is what he is and what he hopes to be, then all the experiences of a Christian life should contribute to his possessions and make; him richer in those treasures which are inalienable. They minister to the building-up of the Christlike man.

The past is ours, with all its hallowed traditions, its sacred memories, its beautiful legacies of truth, examples, and illustrious names. The present is ours, with all its trying experiences to establish our faith, its temptations to prove our integrity, its needs to teach us prayer, its griefs to purify our emotions, its great volume of human woes to draw out our pities, its innumerable calls for service to make us obedient and earnest men.

And the future is ours, to paint the prosaic dulness of the present with colours fetched from a more heavenly clime, and to fill whatever dreary hours we have with the golden pictures of hope, and to make us strong for all that labour to which we are called.

J. G. Greenhough, The Mind of Christ in St. Paul, p. 121.

The Joy of Suffering

2Co 6:10

Let me examine some of the constituents which go to form the joy of Christian suffering.

I. Why Times of Suffering should be also Times of Joy His Sovereignty. For God loves to show His power and inscrutability by ‘crossing the hands’ of our expectation, by doing that which we all thought, if not absolutely impossible, yet very improbable. It is simply ‘God is not man,’ and ‘His ways are not as our ways, nor His thoughts as our thoughts’. And ‘He works after the counsel of His own will, and none can say. What doest Thou?’

II. And the Sovereign is the Father. For, just as we sometimes have treasures, which we reserve for our children, and which we unlock and open for them only when they are sick, or in some particular trouble, so does our heavenly Father act with us. And in seasons of special need and sorrow, He has very pleasant things which we never saw or guessed in our brighter hours: thoughts, promises, secret communications, tokens of love and remembrance, kept back designedly in His wise and just and loving economy for this very purpose, for that very time.

III. When God opens our Minds to see it, every Suffering is an Argument of Confidence and Happiness. Is not it part of the promise? See how St. Peter weaves it into the blessing: ‘But the God of all grace, Who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you’. It is the landmark of the way as St. Paul pointed out to the Churches in Asia Minor. ‘We must through’ that is the path ‘we must through much tribulation enter into the kingdom of God’.

IV. It is the Badge of Fellowship with the whole Family of God. ‘For the same afflictions are accomplished in your brethren which are in the world.’ And it is the sequence of all the saints in heaven: for these ‘all came out of great tribulation’. And it is the token of sonship: ‘For what son is he whom the Father chasteneth not?’ And it is the likeness of Him, the Great Sufferer of us all when we humbly, at our immense distance, walk after Him, copy His wounds, bear His marks, drink His cup, share His grave, are ‘planted with Him in the likeness of His death’.

Just put all these thoughts together, and is not there sunshine enough there, laid on the dark drops, to make a rainbow? and is not there background enough to reflect sorrow into love, and suffering into joy?

2Co 6:10

The time may come when, sobered and unmettled by age, Shibli Bagarag will no longer be as a war-horse neighing at the Call of Battle. The time may come when, broken and weary, the Musk-Ball may quite fail of its glamour, and work be mere drudgery. Even so he will not faint nor grow weary. The mark of the crescent, the seal of God, is on his spirit. ‘As sorrowing yet always rejoicing’ he can endure to the end.

James McKechnie, Meredith’s Allegory, The Shaving of Shagpat, p. 86.

References. VI. 10. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 201. J. G. Adderley, Christian World Pulpit, vol. lix. p. 237. S. Bentley, Parish Sermons, p. 42. F. D. Maurice, Sermons, vol. v. p. 46. VI. 11. Expositor (5th Series), vol. viii. p. 122.

Enlargement Through Service

2Co 6:11-13

As the Apostle himself had been. Coming into living personal contact with the living Christ had enlarged his heart, opened his lips, set his life in another key and made him the great missionary to the Gentiles.

I. When we study carefully the Old Hebrew Scriptures, especially the production of those most remarkable men, the Prophets of Israel, it is impossible to escape the recognition that Israel had a unique calling, involving a mission to the world. No study is more instructive than that which the late learned Hebraist, Dr. A. B. Davidson, enables us to make in his great book on Old Testament Prophecy. Under his guidance it is almost impossible to fail of the recognition that the Hebrew people were intended to be the great missionaries to the world at large, that their call was to evangelise the nations and to proclaim a kingdom of God whose characteristic elements should be justice and universality. Except in the persons of their poets and prophets they fall away from their high calling. The Jewish history as given in the Old Testament records, has in it something more than a hint or suggestion a very palpable warning that when God’s people refuse to use the truth given them in a great human way for others, the stranger, the foreigner, and specially for those who need it most, they lose it.

II. This historical introduction is, of course, intended to have personal application. My next point is the influence of foreign missions on ourselves. Have they brought us enlargement? In a word, is our humanity of finer and nobler quality than it would or could have been but for our interest in foreign missions? (1) First of all, in enlarging our ideas, and deepening our emotions, as the worship faculty in human nature has been revealed to us everywhere existent. It is impossible to come upon the fact of the universal religiousness of humanity and not be so impressed by it that our thinking shall not be broadened and our feelings made more cosmopolitan. (2) In the second place, if foreign missions have expanded our intellect and deepened and mellowed our humanity, they have also tested our faith in the Divinity and consequent Sovereignty of Christ. We see as we have never seen before, that to confine the Sovereignty of Christ by any race-limit is to deny the essential unity of humanity. In a word, it is to deny the Divinity of our Lord. (3) In the third place, it is necessary to take a glance at foreign missions as attesting the growth-fulness of the faith faculty in the Christianised man. Growth-fulness is the only test of healthy life. We may test the sufficiency and ripeness or our faith by the sympathy we have for man as man.

Reuen Thomas, Enlargement Through Service, p. 3.

References. VI. 12. A. Jenkinson, Christian World Pulpit , vol. xliv. p. 116. VI. 14. J. Keble, Village Sermons on the Baptismal Service, p. 144. H. Bonar, Short Sermons for Family Beading, p. 263. Expositor (4th Series), vol. ii. p. 323; ibid. (6th Series), vol. xii. p. 65. VI. 14-16. Ibid. (5th Series), vol. iii. p. 387. VI. 14-18. Ibid. (6th Series), vol. i. p. 378. VI. 15. Ibid. vol. i. p. 439. VI. 16. S. Baring-Gould, Village Preaching for a Year (2nd Series), vol. i. p. 9. VI. 17. A. Tucker, Preacher’s Magazine, vol. xviii. p. 366. VI. 17, 18. W. Brock, Midsummer Morning Sermons, p. 48. A. Tucker, Preacher’s Magazine, vol. xviii. p. 275. VI. 21. Expositor (5th Series), vol. ix. p. 86. VII. 1. J. H. Jowett, Christian World Pulpit, vol. xlv. p. 120. Bishop Bickersteth, Sermons, p. 63. C. D. Bell, The Name Above Every Name, p. 99. F. Ballard, Christian World Pulpit, vol. lix. p. 113. Expositor (5th Series), vol. v. p. 137; ibid. vol. ix. p. 351. VII. 2. Ibid. (4th Series), vol. i. p. 202. VII. 5. Ibid. (6th Series), vol. ix. p. 421. VII. 7-11. Ibid. (6th Series), vol. i. p. 216.

Fuente: Expositor’s Dictionary of Text by Robertson

Literary Altruism

2Co 6:9

To say that these words apply to apostolic life is right. Their whole meaning might be exhausted by quotations from the experience of the Apostle Paul. Then again comes up the statement kindred to that in the text although literally exhaustible in the case of Paul, yet every word that is here is fruitful of suggestion regarding larger doctrine and larger application. A very few steps along this line will show us somewhat of its extent and solidity as a line of argument.

In the Scriptures we continually come upon double statements of this kind: unknown, yet well known; possible, yet impossible; absent, yet present; on earth, yet in heaven; knowing nothing, yet judging all things. So we are at liberty to apply the words, which in their first meaning were restricted to personal experience, to the illustration of profounder truths and wider doctrines. Do we recall anything that is at once “unknown, and yet well known”? A moment’s thought may help us to an hour’s reflection. Suppose we suggest future time. That is unknown, yet well known. Futurity is the mystery of life, the Divine presence amongst the hours here, yet yonder; near as the next moment, yet far away in the eternities; a line an hour long, yet a line long as God’s duration. Consider the future well, for they who can get over all its difficulties and mysteries ought to have no difficulty about God. I do not remember at this moment anything within the compass of human thought which so strikingly and vividly represents the mystery of Divine personality as does what we term the future. We live for the future, even whilst we may deny its broader aspects. What is this magnet that draws us on? Its name is To-morrow. We want to get away from yesterday, but there is a mysterious compulsion acting upon the life at every point: what is the name of that compulsion? Its name is To-morrow. Who has seen it? No man. What will it bring to us? None can tell. Will it be a stormy sea? It may be, or it may be a harvest field. Will it be bright? Will it be a joyous meadow crowned with flowers, fragrant with garden memories? or will it be a deep, black grave that will swallow up our house and all its contents? No man hath seen To-morrow at any time, any more than any man hath seen God at any time. Yet we cannot deny it, though we have never seen it, we have never lived it, we have no experience of it; we have a symbol by which we represent it, we acknowledge its inspiration, its mysterious, elevating, animating influence; but what it is whence it comes, what it will bring, in what shape it will accost us, in what tone of voice, how grim its silence, how eloquent its salutation, none can tell. So we say the future is unknown, yet well known. Thus, in detail, for one moment. The farmer speaks of next harvest: will there be a harvest time? No man doubts it. What will it be in yield and in value? None can tell. It is known, yet unknown known as a broad fact, unknown in all the minuteness of its detail, and the palpitation of its’ immediate results. Take the grim certainty of death. We now call it a commonplace when we say “all men are mortal.” That is undoubted; criticism does not pause to look upon so well-known and commonplace a statement; instantly it is acknowledged by every man that he will die: now the altruistic statement. When? how? By what gate will you go out of this little land into the unknown territory? Will you begin to die in the feet or at the head? Will your heart suddenly stop like a hindered pendulum? Will the brain give way? or shall there be some subtle action in the blood that will bring you to the dissolution of death? So we have the known and the unknown. If we are asked what are all the details of death, we say “unknown;” if we are asked about our death, we say “yet well known.”

Is there anything else that combines these marvellous features of being at once unknown, yet well known? Take life. Who knows it? No man. It is as mysterious as God. The man who can accept life ought to have no difficulty in accepting the Triune God. What is life? No man has ever told. Where is it? No man has seen its sanctuary. Take out the pulse that we may look at it We cannot. What is this marvellous life, a flash of fire, a look of love, a touch of kinship, a feast of brotherhood, a hatred that would destroy its object, a redemption that would die for its love, what is it? Unknown, yet well known; only represented by incarnation, as is God himself, only known phenomenally, as is God himself: for it is the living God that palpitates in all this framework called the universe; it lives in God. We find, therefore, that if we leave ground that is purely and distinctively theological, and go down to some lower level, that we do not leave mystery behind us, and enter upon plain ground, easy sailing, where everybody knows everything, and where there is nothing worth knowing. Go where we may, the spiritual mystery accosts us and asks our homage. We say of the living God “Whither shall I go from thy presence? If I take the wings of the morning, and flee into the uttermost parts of the earth, behold O thou silent, radiant, impenetrable Mystery behold, thou art there; if I ascend into heaven, thy throne is there: if I dive into hell’s caverns and fires, behold, thy judgment is there: the darkness and the light are both alike to thee.” We have our choice of mysteries: either the mystery which is all light, or the mystery which is nothing but darkness the mystery which is associated with beneficence, or the mystery which is associated with increasing darkness and increasing torment.

Is there any other illustration open to the the general mind which confirms this altruism, which “the Apostle so graphically represented? Take character. What is character? How is it made up? Can you handle it and say, Behold, such is its figure? Can you weigh it in pounds troy, and assign its weight, to the utmost ounce or carat? Can you sell it? Can you walk around it? Can you lay a measuring-line upon it? Have you ever seen it? Only in incarnation, just as you have seen God. You may say concerning a certain man, Behold, a beautiful character! How do you know that? The man is laughing at you, mocking you, plundering you, defying you. What do you know about “a beautiful character”? You say how mild, how modest, how genial, how courteous. How do you know? A child might lay its hand upon some parts of a tiger and say how soft! how deliciously, beautifully gentle and gracious! We know nothing about character. Call no man good until he is dead, and even after death there may come revelations which will “fright the isle from its propriety.”

So we come to the great mystery of all God. He is unknown. We acknowledge it. The Bible says so. Agnosticism is a child of the Church, a worshipper at the altar, and a baptised minister of faith. Call it not an alien, a heathen, an outsider; give it ample place in God’s sanctuary, for its ignorance may become an explanation of modesty, silence, reverence, not its intellectual ignorance, which is but another aspect of vanity, but its inability to know the infinite, and to guest in its little dying heart the fulness of eternity. Yet God is well known. We cannot tell how we know him, but we do know him; imagination knows him, the heart knows him, reason feels him near, conscience hushes the whole being into silence, because of a mysterious presence. We know some realities by the power of love not by the power of genius. Sympathy is a wide and beautiful gate, which opens upon the heart’s confidence, as well as school learning, academic training, book information, which after all may only be a weight we carry, not a food which we digest and reproduce in sacred strength. So we enlarge the whole sphere of altruistic vision, and come upon such words as “possible, yet impossible.” “With God all things are possible,” says Jesus Christ, and one of his apostles wrote in an epistle, “it is impossible for God.” Both statements are true, and both are needed to complete a statement of the truth. We refer to this now, because it helps us to a most practical point. It is possible for you to pull down your house, brick by brick, stone by stone, and to begin immediately to unroof the family dwelling; you have strength, you cannot procure instruments, all needful aids are at your service; you could in one short day dismantle and destroy your dwelling; yet you could not, you could do nothing of the kind. What hinders you? An invisible power. What is its name? Reason, common-sense, a correct apprehension of justice and righteousness. Then we are under spiritual control, notwithstanding our irreligiousness? Certainly. It is not because the constable is looking at us that we do not tear down the dwelling; it is because, though we have the power, we have not reason on our side; conscience, understanding, justice, all moral elements and considerations, say to us in an inaudible voice, “Thou shall not,” and thus it becomes impossible. It is possible for you not to go to your business any more; you can take ship and go to the uttermost parts of the earth; after leaving your family in the morning you need never return, so far as mere possibility is concerned; you could destroy yourself, you could leap into the river; and yet you could not. What keeps you back? The ghost or spirit of reason, sanity of mind, and justice to those who depend upon you, and a sense of self-respect.

Now we come to answer the great question Is it not possible for mortals to sin wherever they are? Yes. Is it not possible then for mortals to sin in heaven? Yes; yet impossible precisely as it is with yourselves in certain relations and aspects of life. You, the most honest man that ever lived, so far as is known, could now put your thievish hand into your neighbour’s pocket: and yet you could not If you find it impossible to do the possible even here, with all the conditions of time and space and flesh and temptation, what is there to hinder the reasoning that, though it be possible for the creature to sin against the Creator, it should one day be impossible, not because of omni-potency, or oppressiveness, but because such is the culture of all that is noblest in the nature that you could not indulge an unholy look or do a questionable deed. Reason from the lower to the higher. “If I have told you earthly things, and ye believe not,” said Christ, “how shall ye believe if I tell you of heavenly things?” It is because men are not faithful to what they do know that they fail in reaping the largest harvests of Divine grace and love. If men would complete their own reasoning it would be said of the most stubborn doubter, “behold, he prayeth.” Yes, possible yet impossible. Character is the real guarantee, a guarantee founded in reason, proved by experience, illustrated by all the discipline of life. As we have now come to understand that it is possible for us to do wrong in certain directions, and yet impossible, so it becomes easy to believe that when this mortal is swallowed up in immortality, when this corruption is clothed with incorruption, when this common body is changed and made like unto Christ’s glorious body, then it will be impossible for us to think or feel anything that God himself, cannot regard with complacency. Let us take out this line here, and we shall have no difficulty about it hereafter. Instead of speculating whether it is possible to sin in heaven, let us take care that, by the grace of God, it is impossible for us to sin on earth.

Fuente: The People’s Bible by Joseph Parker

XXIX

THE MINISTRY OF RECONCILIATION

2Co 5:17-7:16 .

This discussion commences at 2Co 5:17 , and extends to the end of 2Co 7 . Before going forward with this discussion, I want to call attention to some critical questions involved in the preceding chapter. In 2Co 5:11 , what is the meaning of the “fear of the Lord” “Knowing therefore the fear of the Lord, we persuade men”? Does it mean that the dreadfulness of God, or the fear that men may have of God? My answer is that it means God’s fearfulness or dreadfulness, his awful character in holding each sinner to strict account for all of his sins “Knowing the fear of the Lord.”

In 2Co 5:14 , “The love of Christ constraineth us” does the love of Christ here mean Christ’s love for us, or our love for Christ that does the constraining? My answer is, it means our love for Christ, that is superinduced by our conception of Christ’s love for us. When we relied upon Christ’s love for us, that awakened our love for Christ, and that constrains us to do what we do for Christ. What is the meaning of “constrain”? That is, does it simply mean to impel, or does it manifest its etymological meaning of narrowing down or shutting up to, so that we cannot do anything but that? Virtually it means the latter that my love for Christ shuts me up to doing what I do. In other words, Luther said when they demanded that he recant, “Here I stand; I can do no other.” That is, his love of Christ put it out of his power to abjure his conception of justification by faith.

2Co 5:17 says, “Wherefore ‘if any man is in Christ, he is a new creature.” “Therefore” always refers back, and there are two things to which it refers back: (1) 2Co 5:15 , that Christ died for us, and so we are under obligation not to live unto ourselves, but unto Christ. (2) 2Co 5:16 , “As Christ died for us, we henceforth know no man, after the flesh, but according to the Spirit.” These are the two reasons why a man is a new creature. The old things have passed away, meaning that old things are covered by new things. After conversion, a man is a new creature. Before conversion a man is his own guide, and the knowledge he has is after worldly understanding. I once heard a sermon preached on this text, and one of the members said, “I have found out by that text that I am not a Christian.” I said, “Why?” He said, “Old things have not passed away, and all things have not become new. My wife is not new. The sun shines as it did before, and I get hungry as I did before. According to that sermon I am not converted.” That preacher did not understand the force of the “therefore.” He did not see in what respects a man was new that he is new in that he no longer lives unto himself but unto Christ, and no longer forms his judgment by worldly knowledge, but by spiritual knowledge. All of the old things that touch these points have passed away.

I heard a very prominent Baptist preacher, without knowledge of Greek, or a critical study of the text, preach on that text to set forth the evidences of conversion. He enumerated a dozen evidences by which one might know he was a Christian, without noticing either one of the two that the text expresses. When he got through I said, “Whenever you take a text there is always a better sermon in it, according to its true meaning, than any sermon you can preach away from it. Everything you said was true, but you ought to have gotten it from other scriptures.”

In preaching on the evidences of conversion from this text one must confine himself to this line of thought that an unconverted man lives unto himself and decides all questions according to the way it pleases him, but the converted man is a new creature in that respect, and decides things as Christ would have him decide, though contrary to his inclinations.

When the Baptist General Convention met at Belton I preached a sermon on “The Ministerial Office,” and commenced the sermon with stating that every preacher was under obligation when he selected a text to give its primary meaning and then its contextual meaning. Then he may deduce from the principles involved a new line of thought. But his new theme must be a logical development from the primary and contextual meaning. He should never take a text and preach a sermon without telling what it means primarily, and in its context. The most suitable description of a sermon that violates this rule is credited to a Negro: First, he took his text; second, he left it; third, he never got back to it.

The new creation may mean a great deal more than Paul says here, but all the meaning here is that a man who is in Christ no longer lives unto himself, but unto Christ, and no longer judges according to the spirit of the flesh, but after the Spirit of God.

We now come to the most important part of this second letter. We may make mistakes about some things in this letter, and the mistakes will not be fatal, but if we make a mistake on the reconciliation part of this letter we have made a radical mistake. 2Co 5:18-21 contain a brief discussion of reconciliation. If one understands these verses, he is a pretty sound theologian. The word “reconciliation,” first of all, implies that there has been a previous enmity. Second, the ground of the enmity is that man is a sinner. Third, it implies that, being a sinner, he is lost. All of that can be brought out in this passage clearly.

What does reconciliation mean? That the two at enmity have been brought to perfect peace. Who is the author of this reconciliation? “All things are of God, who reconciled us to himself.” There never was a case where a man at enmity with God was himself the cause or the occasion of the reconciliation. Then what is the meritorious ground of the reconciliation? “Who reconciled us to himself through Jesus Christ.” The ground of the reconciliation is what Jesus has done. What the method of the reconciliation? “God was in Christ recon” oiling the world unto himself, not reckoning unto them their trespasses.” They must be reckoned somewhere. Look at the last verse: “He hath made him to be sin for us.”

The method of reconciliation is to impute the man’s sins to Christ, and not to the man, and impute Christ’s righteousness to the man. Christ is to be accounted a sinner in the place of the man, and the man righteous in the place of Christ. God made the just one to take the place of the unjust one. The strongest passage in the word of God on the doctrine of substitution and imputation 2Co 5:21 . No man who denies what is called the doctrine of imputation has ever been able properly to interpret this passage.

This method is perfectly in harmony with what the prophet declared in Isa 53:5 : “Our iniquities were laid on him. By his stripes we are healed. The chastisement of our peace was on him, and because it was on him it pleased the Lord to bruise him.” God bruised him. He poured out his soul unto death and made an offering of himself for the sinner.

What is the blessing that hereby comes to the sinner? The forgiveness of sin. If the sinner’s sins are charged to somebody else, and that sinner is acquitted, then he is free. If a brother owes $100 and the surety pays it, the creditor cannot collect that $100 from the original debtor, for the debt has been paid by the surety. So far we have considered reconciliation Godward. God cannot, by his nature and attributes, be reconciled to the sinner until satisfaction be made to his infracted law. He must be propitiated before he can become propitious. His justice claims must be met and satisfied.

But what is the ministry of the reconciliation? The text says, “And hath given to us the ministry of reconciliation.” The ministry of reconciliation is God’s appointing men to go and preach the terms of reconciliation. What authority then is conferred upon the preacher that goes to preach this? “We are ambassadors of Christ.” What is an ambassador? The United States sends an ambassador to England, and gives him credentials. At the court of St. James in England he is the representative of the United States. Whatever he does under that authority binds the United States. But an ambassador is not allowed to go beyond his instructions, and any ambassador that goes beyond them must be held responsible to the government that sent him.

A preacher then goes with divine instructions not to say, “peace, peace when there is no peace,” but to set plainly before the unconverted the only terms of reconciliation that the sinner shall repent of his sins and accept the Lord, and the evidence that he has accepted Christ is that he no longer lives unto himself but unto Christ, no longer as the world judges, but according to the Spirit of God. That is the whole subject of the gospel in a nutshell. It is of the highest importance that a preacher should understand it. “We are ambassadors therefore on behalf of Christ, as though God were entreating by us: We beseech you on behalf of Christ, be ye reconciled to God.” I consider that the most important thought in the second letter. The work of Christ reconciles God to man. The work of the Holy Spirit reconciles man to God.

Taking up 2Co 6 , let us advance in the thought. What is the time to be reconciled? At an acceptable time I hearkened unto thee, And in a day of salvation did I succor thee; Behold, now is the acceptable time; Behold, now is the day of salvation. That is, no minister has a right to treat with a sinner on the morrow, next week, or next year. He has to hold the sinner down in every sermon to immediate reconciliation with Christ.

Mr. Spurgeon, in talking to his preacher-students, tells of an incident that he witnessed. He was visiting an Episcopalian preacher, and a man under conviction of sin came to see his pastor. He told Mr. Spurgeon to stay and hear what the man had to say. The sinner stated his case. The preacher said, “You go home and read a certain book on the ‘Evidences of Christianity’ and read certain passages, and pray to the Lord, and in a week come back to see me.” Mr. Spurgeon leaped to his feet and said, “My dear sir, don’t dismiss that man that way. You have no right to do it. He comes to you as an anxious sinner, for you to tell him what to do, and you have marked out a line of conduct that may take him beyond his life time. If you will permit me, I will tell him what to do. Let him now accept Christ; let us pray now that he may at once accept Christ.” The Episcopalian said, “If you want to do it, do so.” Mr. Spurgeon said to the man, “Will you right now look to the Lord Jesus Christ while we pray,” and he knelt down to pray and the man arose happily converted.

We should never postpone a convicted sinner’s case. If the man is not under conviction we may work to convict. But when a contrite and penitent man comes, who feels that he is a sinner, and wants to know what to do to be saved, we should deal with him just as Paul did with that jailer at midnight, who said, “Sirs, what must I do to be saved?” Paul answered, “Believe on the Lord Jesus Christ and thou shalt be saved.” He was saved that very night. There is the great failure in most meetings.

One Sunday in Oklahoma City I preached three times. I suppose there were fully 2,500 that heard the sermons. The audience room was very large, and it was crowded. In the afternoon I was preaching to men, and I came to the point of immediate reconciliation to God. Since God is the author of this reconciliation, and since the blessing of reconciliation is remission of sins and since that comes by imputation of our guilt to Christ, and the ‘imputation of his righteousness to us, what use is there for us to take time? If salvation be a gift, how long does it take to receive a gift? A wonderful impression was made. Three men came to see me after the sermon on the subject of immediate acceptance of Christ. One of them offered me an extravagant sum of money if I would stay and hold a meeting.

I heard a very distinguished preacher take this text: “We beseech you in Christ’s stead be ye reconciled to God.” The main thing he preached about was this: That there were two parties to the original enmity, God and man; that the man did not have to do anything to reconcile God; that the man was the only fellow out of it; that God is already reconciled, and the man must bring himself to bear upon reconciling himself. When he got through I said, “Do you know that you have made a dreadful mistake? God’s reconciliation is in Christ, and so long as man rejects Christ, God is not reconciled to that man; the wrath of God is on him,” It was Christ that appeased the wrath of God by dying for the sinner, but it does not follow that because Christ died nearly 1900 years ago the law has nothing against us. It has nothing against us only when we accept Christ.

The reconciliation of God to us is not out of Christ, but in Christ, but we get in touch with that reconciliation when we accept Christ.

What then should be the conduct of a preacher who has this ministry of reconciliation? 2Co 6:3-10 constitute a lesson to a preacher: “Giving no occasion of stumbling in anything, that our ministration be not blamed; but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, in pureness, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”

Now comes another point in the argument since a man who is a new creature ‘is to live not unto himself but unto Jesus Christ, how does it affect his past relations with men and things? 2Co 6:14-17 answer: “Be not unequally yoked with unbelievers; for what fellowship have righteousness and iniquity, or what communion hath light with darkness? And what concord hath Christ with Belial? Or what portion hath a believer with an unbeliever? And what agreement hath a temple of God with idols, for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore, Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing. What follows from being a new creature? A man must draw a line of demarcation between himself and every evil tiling and evil association. The argument is tremendous.

We now come to the second and most important part of the whole letter his discussion of repentance. What precedes repentance? Godly sorrow, or contrition. “Godly sorrow worketh repentance.” What does repentance mean? A change of mind toward God on account of sin. How is repentance distinguished from worldly sorrow? Worldly sorrow has a different origin; it is remorse. How is repentance evidenced? Look at verse 11: “For behold, this selfsame thing, that ye were made sorry after a Godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging.” They had partaken of the sin of that fornicator, and were not disturbed until Paul wrote this letter which brought about Godly sorrow in their hearts, and led them to repent. Their repentance was evidenced by its fruits. They cleared themselves of the offense by excluding that man, and what is true of Godly sorrow and repentance there is true of repentance on the part of the sinner. There is no other mill that grinds out that kind of grist. John the Baptist said, “Bring forth fruits meet for repentance. Don’t oppress the poor, but be content with your wage.” If a man is a Christian let him prove it by a Christian life.

QUESTIONS

1. What is the meaning of “fear of the Lord” in 2Co 5:11 ?

2. What is the meaning of “constrain” in 2Co 5:14 ?

3. What is the force of “therefore” in 2Co 5:17 , and what the two reasons given in this passage why a man is a new creature?

4. What is the meaning and application of “old things . . . they are become new” in 2Co 5:17 ? Illustrate.

5. What bearing has 2Co 5:17 on the evidence of salvation?

6. What is the preacher’s duty relative to his text when he goes to preach, and what is an illustration of a violation of this rule given by the author?

7. What, according to the author’s estimate, is the most important part of this letter, and why?

8. What does the word “reconciliation” imply?

9. What does it mean?

10. Who is the author of our reconciliation in salvation?

11. What is the meritorious ground of reconciliation?

12. What is the method of this reconciliation?

13. What is the strongest passage in the Word of God on imputation, and the prophetic teaching on this subject?

14. What is the blessing of reconciliation? Illustrate

15. What is the ministry of the reconciliation?

16. What is the authority conferred upon the preacher? Illustrate,

17. What, then, the preacher’s evident duty?

18. What reconciles God to man, and what reconciles men to God?

19. What is the time of reconciliation, and why? Illustrate.

20. What illustration of a misconception, of reconciliation, and how did the author correct this misconception?

21. What should be the conduct of a preacher who has this reconciliation?

22. How does the “new creation” affect a man’s past relations with men and things?

23. What is the second most important part of this letter?

24. What precedes repentance?

25. What does repentance mean?

26. How is repentance distinguished from worldly sorrow?

27. How is repentance evidenced, and particularly in this case?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 We then, as workers together with him , beseech you also that ye receive not the grace of God in vain.

Ver. 1. As workers together ] Not as coadjutors, but as instruments, such as God is pleased to make use of. See the note on1Co 3:91Co 3:9 .

The grace of God in vain, ] That embassy of grace, 2Co 5:20 ; or that unspeakable gift of Christ, 2Co 9:15 , which many use as homely as Rachel did her father’s gods, -she hid them in the litter and sat on them; or as that lewd boy in Kett’s conspiracy, who when the king’s pardon was offered the rebels by a herald, he turned toward him his naked posteriors, and used words suitable to that gesture. One standing by discharged a harquebus a upon the body. (Life of K. Edward VI, by Sir John Hay.)

a The early type of portable gun, varying in size from a small cannon to a musket, which on account of its weight was, when used in the field, supported upon a tripod, trestle, or other ‘carriage’, and afterwards upon a forked ‘rest’. The name in German and Flemish meant literally ‘hook-gun’, from the hook cast along with the piece, by which it was fastened to the ‘carriage’; but the name became generic for portable firearms generally in the 16th century, so that the type with the hook was subsequently distinguished as arquebuse croc: D

2 (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 10. ] He further describes his apostolic embassage, as one of earnest exhortation not to receive the grace of God in vain ( 2Co 6:1-2 ), and of approving himself, by many characteristics and under various circumstances, as the minister of God ( 2Co 6:3-10 ).

Fuente: Henry Alford’s Greek Testament

1. ] , viz. , Whose representatives they were, and Whose grace they recommended. This is implied not only in what went before, but in the of our verse itself. Meyer makes it , referring it to the . above: Chrys., Theodoret, Bengel, Olsh., al., , which certainly would have been expressed , and does not suit the sense, nor Paul’s habit of speaking of the ministry, see 1Co 3:9 . Flatt and Emmerling would make the imply, working with our exhortations , aiding them by our example: which sense, though occasionally belonging to and in composition, could hardly have place here without some plainer indication in what went before , of that to which the preposition refers, and would not suit the , which severs . from .

The is one of transition, introducing a new feature. Moreover, while working with God, we also exhort, that you (when preaching to you , or others, when preaching to others: he still is describing his practice in his ministry, not using a direct exhortation to the Corinthians) receive not (‘recipiatis;’ not ‘ receperitis ,’ ‘that ye will not have received ,’ i.e. ‘will not by apostasy shew that ye have received ’ as Erasm., al., and De Wette. This mistake arises mainly from regarding the words as directly addressed to the Corinthians instead of a description of his apostolic practice ) the grace of God (i.e. the reconciliation above spoken of) to no purpose (i.e. unaccompanied by sanctification of life; so Chrys., , , , . Hom. xii. p. 521.)

Fuente: Henry Alford’s Greek Testament

CH. 2Co 3:1 to 2Co 6:10 .] BEGINNING WITH A DISOWNING OF SELF-RECOMMENDATION, THE APOSTLE PROCEEDS TO SPEAK CONCERNING HIS APOSTOLIC OFFICE AND HIMSELF AS THE HOLDER OF IT, HIS FEELINGS, SUFFERINGS, AND HOPES, PARTLY WITH REGARD TO HIS CONNEXION WITH THE CORINTHIANS, BUT FOR THE MOST PART IN GENERAL TERMS.

Fuente: Henry Alford’s Greek Testament

2Co 6:1 . . . .: and working together (that is, with God, as is plain from chap. 2Co 5:20 , and also in connexion with 1Co 3:9 ; cf. Act 15:4 ), we, sc. , I, Paul, entreat also ( cf. chap. 2Co 5:20 , ) that ye receive not the grace of God (a general phrase, frequently used by St. Paul to express the favours and privileges offered to the members of the Church of Christ, not to be limited to grace given at any special moment, as, e.g. , at baptism) in vain (see reff. and cf. Heb 12:15 ). Note that “the grace of God” may be “received” in vain; it is offered, independently of man’s faith and obedience, but it will not profit without these. The choice in the Anglican Liturgy of 2Co 6:1-10 as the epistle for the First Sunday in Lent, when the Ember Collect is said on behalf of those to be ordained in the next week, is especially happy; the magnificent description of the characteristics and the conditions of a faithful Christian ministry (2Co 6:4-10 ) being prefaced by the solemn warning of 2Co 6:1-3 .

Fuente: The Expositors Greek Testament by Robertson

2Co 5:20 to 2Co 6:3 . AS CHRIST’S AMBASSADOR HE ENTREATS THE CORINTHIANS TO BE RECONCILED TO GOD.

Fuente: The Expositors Greek Testament by Robertson

2 Corinthians Chapter 6

The apostle now follows up the striking specimen he had given of the ministry of reconciliation toward the close of 2Co 5 by an appeal to the Corinthians themselves. There we saw how erroneous it is to treat verse 20 as a call to the saints; for he is illustrating the word they had to preach to the world. Here the opposite error is common through fear of compromising the security of the believer; and the more so, as men like Olshausen say, It is undeniable that the apostle assumes that grace when once received may be lost: the scriptures know nothing of the dangerous error of the advocates of predestination, that grace cannot be lost; and experience stamps it as a lie. This the more orthodox Calvinist, like Hodge, attempts to meet by saying that the apostle is only exhorting men not to let God’s grace be to no purpose in making His Son sin, as it regarded them; that is, that a satisfaction for sin sufficient for all and appropriate to all had been made and offered to all in the gospel. But this is incorrect. It is a direct exhortation to the Corinthians, and not a declaration of the method in which the apostle preached, like the concluding verses of the preceding chapter. He is not exhorting all men, but the Corinthians who bore the Lord’s name not to receive the grace of God in vain. Were there no , “you,” expressed, it might be so argued; but there it stands, not in 2Co 5:20 but here, a distinct and effectual disproof of those who would assimilate the two; and its reserve to the last place gives such an emphasis to the pronoun that the only wonder is how grave and godly men should have ignored its force. The aorist inf. does not necessarily imply, as Meyer alleges in at least an early edition, a past reception of His grace, but may mean the act complete and decisive irrespective of time, which is thoroughly if not more consistent with the application to the Corinthians. What the apostle has in view is the danger of easy-going self-satisfaction in those who already called on the name of the Lord. So He Himself in the parabolic marriage of the king’s son had warned, first, of despising or maltreating the messengers of the gospel; secondly, of indifference to what alone suits those who come, of wearing one’s own garments instead of having put on the Lord Jesus Christ. Baptism would aggravate, not hinder, the most condign judgment.

“And working together we also beseech that ye receive not in vain the grace of God (for he saith, In an acceptable season I listened to thee, and in a day of salvation I helped thee: behold, now aright acceptable season; behold, now a day of salvation), giving none offence in anything that the ministry be not blamed.” (Vers. 1-3.)

There is no authority for inserting “with him” as in the italics of the Authorised Version, though supported by many commentators.* It is an unscriptural familiarity, if not irreverent. 1Co 3:9 gives it no real countenance; for the messengers are said to be, not fellow-workers with God, but His fellow-workmen, or journeymen together doing His work. So here, but by and on behalf of Him they work together, and exhort not men only to believe the gospel, but those who already professed faith not to receive His grace in vain. And “beseeching,” while just applied to those without in token of the incomparable goodness of God to His enemies, is not less suitable in urging on His professing saints to beware of all inconsistent with His grace. The security of His children is unquestionable, not so much through their perseverance as men say, but by His power through faith: but the Corinthians needed and received faithful entreaty, for their ways were not such as became the gospel. They were compromising His glory who Lad called them to the fellowship of His Son; and the apostle, instead of comforting them with the blessed assurances at the close of Rom 8 , would here exercise conscience as well as affection in presence of God’s grace.

* The old interpretation is particularly objectionable, Dei enim sumus adjutores. Bengel on 1Co 3:9 put the true thought neatly: Sumus operarii Dei et co-operarii invicem.

Nor is this enfeebled but strengthened by the following verse in which Isa 49:8 is applied. It is a quotation from that section of the prophecy in which Jehovah arraigns the Jews not for idolatry but for rejecting the Messiah; and it is affirmed to be a light thing in consequence to raise up the tribes of Jacob and restore the preserved of Israel. Jehovah would also give Him, thus cast off by His own people, for a light to the Gentiles, that He might be His salvation unto the end of the earth. If man despised and the nation [Israel] abhorred, His glory as on earth should be secured among kings and princes, whereon follows the word here cited. It is the principle, not the mere fact, which is taken up.

There is no need of supposing in this case that a promise to the Messiah included at the same time His people, though we see how strikingly this appears in the use made of Isa 50 by the apostle in Rom 8 . Here the blessing to the Gentiles is expressly mentioned, so that it seems more akin to James’s use of Amo 9:11 , Amo 9:12 , in Act 15 . And this is confirmed, it would appear, by the fact that the apostle breaks forth into a strong expression of the grace God is now showing, surpassing as it does the actual fulfilment in the days of the kingdom, when the earth shall be raised and the desolate heritage is enjoyed; when the prisoners shall go forth and those in darkness show themselves; when hunger and thirst shall be no more, and heat and sun shall not smite, but the merciful Jehovah shall guide even by the springs of waters; when the mountains shall be made a way, and the scattered return from every quarter under heaven; when the heavens themselves shall sing and the earth be joyful in Jehovah’s mercy and comfort for His afflicted people. Yet in presence of such an anticipation, bright as it was in the apostle’s heart, there shone a light brighter by far in Him who is exalted into a new and higher glory at God’s right hand, which leads him to say, “Behold now a right acceptable season, behold now a day of salvation:” words suggested by the prophecy, but designedly rising above them in strength as expressive of God’s present display of grace in the gospel.

Then, resuming the thread of his exhortation to the Corinthians, the apostle shows how far he was from refusing to measure himself and his service by that which he meted to others, “Giving none offence in anything, that the ministry be not blamed.” Who knew better that inconsistency above all things undermines preaching or teaching? Christianity is real and living, not dogmatic only, still less official: else it becomes of all things the most contemptible; just as when genuine it is heavenly and of the Holy Spirit, as the moral expression of Christ in those that are His. In Moses’ chair sat the scribes and the Pharisees: it was a duty to do and keep all things whatever they might bid, whilst not doing according to their works; for they said and did not. But unreality, as it is a lie against Christ, destroys the weight of christian teaching, which derives its power from the Spirit of God. And no more eminent witness of his own words ever lived than the apostle, not more to endure the heaviest burdens for Christ’s sake than to bear those of any or of all others. His life, not only as a whole but in every detail, was a comment on his ministry; and who so vigilant to out off occasion from those who sought it?

It is a right and needed thing to begin with giving no offence in anything which might occasion blame to the ministry. How often there is unguardedness of which the enemy takes advantage, against not merely the servant but the objects of his work and above all the Master whom He serves! The apostle however would go much farther: –

“But in everything as ministers of God commending ourselves, in much patience, in affliction, in necessities, in straits, in stripes, in prisons, in tumults, in labours, in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in [the] Holy Ghost, in love unfeigned, in [the] word of truth, in [the] power of God.” (Vers. 4-7.)

Earlier in the Epistle (2Co 3 ) we have seen the character of the ministry. In contrast with the ministry of death and condemnation, as set out in the law graven on stone, it is of the Spirit and of righteousness, the Spirit given and righteousness revealed to the believer in virtue of Christ’s redemption. Later (2Co 5 ) we saw its source in the God who reconciled us to Himself by Jesus Christ and gave to suited instruments, called and qualified by sovereign grace, the ministry of the reconciliation: how that it was God in Christ, reconciling the world to Himself, not reckoning to them their offences, and having put in us the word of the reconciliation. And as all the thoughts and feelings of men fall immeasurably short of the simple but deep truth of God here made known, so does the apostolic statement of the spirit and manner of its exercise rise above all the practices and theories of Christendom, never so alien, never so low, as when it indulges in the haughtiest pride. And no wonder, for it is then most remote from Christ; and Christ here as everywhere alone gives us the truth. Under law priesthood was the characteristic, the intervention of a representative class charged with maintaining before God the interests of His people who could not draw near into His holy presence for their own wants or His blessing. Under the gospel ministry is no less characteristic, as being the instrument of God’s active love, both in reconciling His enemies as it goes out to the whole creation under heaven, and in building up the faithful who in one Spirit were all baptized into one body and were all given to drink into one Spirit. Christ is the fullest expression of this love in its activity both, to the world and to the saints; and those who desire the will and the glory of God have Him before their eyes as the test of all.

So we know it was with the apostle; and such is the revelation here of the spirit in which God would have His ministry exercised. He never meant it only for the pulpit, as men say, nor for set occasions, nor in a little or a larger sphere of one’s own, nor as a matter of vested rights or of personal authority. Conversion did not of itself correct the tendency even in the apostles toward a direction the most opposed to Christ. “There was also a strife among them which should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them, and they that exercise authority upon them are called benefactors. But ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? But I am among you as he that serveth.” (Luk 22 ) So here the first quality set before us is “in everything as ministers of God commending ourselves;” if not as His ministers, what are we? Worse than useless. And that as a fixed purpose of the soul, not now and then, nor in specified duties only, but in everything as God’s ministers commending ourselves.

It maybe noticed that in this version “as God’s ministers” is placed before the participle, whereas in Greek it follows. The reason is that our idiom does not admit of the order which is correct in the original because of its definite case-ending. The Authorised Version really expresses which is the reading of the Clermont manuscript, and the more extraordinary, because the corresponding Latin is “sicut Di [ Dei] ministri.” The Vulgate falls into the error of translating . “sicut Dei ministros.” If the same order were sought in English as in Greek, it would necessitate, I think, the addition of “should;” for there is a difference of sense attaching to the difference of construction, and the apostolic phrase expresses precisely what the context requires. Were it the accusative, , the meaning would be commending ourselves* as competent to be God’s ministers, whereas with the nominative , as it is, the force is that in everything we in the capacity of His ministers commend ourselves, etc.

* In this case the order would also differ, probably by placing before . so as to give the former the more emphasis.

What then is the prime quality which is looked for? “In much patience” or “endurance.” So the apostle in 2Co 12:12 , where he sets “all endurance,” or patience, before signs and wonders and works of power as apostolic vouchers. God Himself is called the God of patience no less than of comfort or encouragement, and this with a view to grant the saints to be like-minded one toward another, according to Christ Jesus; nor is there a happier proof of moral power in His servants than such constancy in the face of suffering, opposition, trial and temptation. When impatient, one is overcome of evil instead of overcoming it with good in the lowliest form.

Then follows a threefold cord of the several ways in which endurance is put to the proof: “in afflictions, in necessities, in straits.” “Afflictions” or tribulations () are cases of pressure which every saint has in the world. We are set for this, and must through many tribulations enter into the kingdom of God. Necessities () express distresses which take the shape of need or constraint, and so, as the early Greek writers noticed, indicate an advance in suffering; as straits () point to such troubles as shut a man up without space to move or turn.*

* “In pressuris, complures patent viae, sed difficiles; in necessitatibis, una, difficilis; in angustiis, nulla.” Beng. Gn. in l.

Next come specific inflictions, “in stripes, in prisons, in tumults.” As to the first of these three, the apostle further gives us the fact that from the Jews he five times had received forty stripes save one, and been scourged thrice. As to “prisons,” we know of but one, recorded minutely in Act 16 , doubtless for its momentous connection with the first planting of the gospel in Philippi; but 2Co 11:23 speaks of the apostle’s being “in prisons more frequent,” so that we know such shame to have been abundantly his lot. There remains in tumults” (), which some apply to the forced changes of the apostle’s unsettled life, comparing 1Co 4:11 with Isa 54:11 , Isaiah 70. And so not moderns only, but apparently Chrysostom. Nevertheless New Testament usage does not support such a meaning, but either a “riot” in the world or “confusion” among saints; and here the context confirms the former: a trial shocking to one of well-ordered habits. But we see in the Acts how often it befell the apostle in his preachings; and doubtless very much more frequently than that history records.

Then we pass on from inflicted to voluntary trials, “in labours, in watchings, in fastings,” which are not the least witness to sustained devotedness. The language so clearly intimates one’s own agency here that it might have seemed needless to say a word more. But scripture fares as no other book; and this at the hands of friends as well as foes. Dr. Bloomfield will have it that this application to voluntary sufferings is, not only unfounded, but devised to afford countenance to monkish austerities; and that . may very well refer to his corporal labours at his trade, . to the abridgment of rest to make up by over-hours at night for evangelising by day, and . to the scanty fare that must follow such a trade. But 2 Corinthians “is the true parallel, and not merely 1Co 4 ; and in the former we have “fasting” distinguished expressly from “hunger and thirst,” clearly as voluntary from involuntary suffering. No! the apostle’s “labours, watchings, fastings,” had to do with the gospel and the church, as well as individual souls, and were quite above the circumstances of trade good or bad.

But now we turn from circumstances and sufferings to quite another class, to qualities which God looks for in His service: “in pureness, in knowledge, in longsuffering, in kindness, in love unfeigned, in [the] Holy Ghost, in [the] word of truth, in [the] power of God.” There is thus not only perseverance in the face of antagonism and enmity, but the exercise of all that is holy and wise, long-suffering and gracious, and all this, not in mere amiability but in love unfeigned, yea in the Holy Spirit, and hence in the word of truth and in God’s power, not more human wisdom and ability, that its excellency might be of Him, and not from the man though by him.

There is a slight change in the middle of verse 7 indicated by a difference in the preposition and beginning with the needed arms of the christian servant. We have (“in” or “by”) no longer, but . Even the latter cannot here, or elsewhere, be restricted to the sense of “by means of;” for though this might suit the first occurrence, it does not fit in with the two which follow, but rather “through,” or “with” as with the genitive it sometimes means (as in 2Co 2:4 ).

“Through [or, with] the arms of righteousness on the right and left, through glory and dishonour, through ill report and good report, as deceivers and true, as unknown and well-known, as dying and behold we live, as chastened and not put to death, as grieved but always rejoicing, as poor but enriching many, as having nothing and possessing all things.” (Vers. 7-10.)

As the Holy Ghost naturally precedes love unfeigned, and the word of truth is accompanied by the “power of God,” so “the arms of righteousness” in full equipment follow. Some here as elsewhere take “righteousness” as that which is secured by justification before God. But this is to mistake both the figure and the context. As a figure it is a mistake, inasmuch as armour is used to protect one against the assaults of an enemy, which God assuredly is not to the believer. Hence, where we have details as in Eph 6 , we see beyond controversy that we are told to put on the armour in order to withstand the powers and wiles of evil; not to stand before God, in which case we hear of a robe, not of arms. Clearly then righteousness in the practical sense is in question, rather than the righteousness of God. And the context equally requires it; because the apostle is insisting here, not on the standing of the believer, but on the avoidance of all which could expose the ministry to reproach, and on the cultivation of all that should approve it to universal conscience, representing God aright in a world where everything is opposed, and spite of a nature which is enmity against Him, and this in an earthen vessel as weak as the pressure of circumstances was great and varied and constant, so as to test the workman in every conceivable way.

Next we have a series of contrasts, not more paradoxical in appearance than strictly true. “Through glory and dishonour, through ill report and good report.” Who among mankind ever touched the extremes of both as he who thus portrays the path of service according to God? Who over served the Lord Jesus so superior to circumstances? Who less elated? Who farther from depression? Revered as a divine being and afterwards stoned, now suspected of murder and immediately after regarded as a god, he experienced vicissitudes only loss wild and rapid among the saints themselves, and among none more remarkably than at Corinth and in Galatia, where he had to vindicate even his apostleship among his own children in the faith, ready enough to bow down to arrogance and pretension.

Then by a simple transition we come to instances of ill or good report: “as deceivers and true, as unknown and well-known.” Never was it true of Paul, never can it be with a thoroughly devoted and unworldly servant of God, that all speak well of him. So did the Jews of old to the false prophets, not to the true. Faith loves not, but refuses, the chief place in feasts, and greetings in the markets, and to be called of men, Rabbi, Rabbi. The servant cleaves to His name whom the world know not, and so is unknown; yet as with the Master grace in service cannot but make itself felt in a world of need and misery – it cannot be hid.

The clauses which follow have a rather distinct character, sliding from matters of report into actual fact: “as dying and behold we live, as chastened and not put to death, as grieved but always rejoicing, as poor but enriching many, as having nothing and possessing all things.” If the Lord alone, when challenged as to who He was, could say of Himself as man here below, Absolutely that which I also say to you, the Truth in word and in deed, in everything and in every way; Paul inspired of God could speak with so much the more freedom as his heart entered into the spirit of seeing God according to Christ with largeness and with humility, with tenderness and with courage, with unwearied patience and unflagging energy, with a purity and a love, with a jealousy for Christ’s glory and an exercised conscience before God, never seen so combined in another. Out of all this he exhorts, feeling all acutely yet moved by nothing, and making no account of life itself, that he might finish his course with joy and the ministry which he had received of the Lord Jesus, not only testifying the gospel both to Jews and Greeks, and preaching the kingdom of God, but also announcing to the saints all the counsel of God. What suffering did it not involve! What faith and perseverance under discipline and sorrow! Yea, surely, joy in the Holy Ghost was there if in any, and triumph by grace over all seeming disadvantages. He knew, if any servant did, the force of the Lord’s word in Mar 10:29-31 , as poor but enriching many, as having nothing but possessing all things.

Having closed the blessed sketch of christian service from its source and power to its moral characteristics and effects, the apostle now turns to the saints with the expression of unhindered affection. There had been a barrier to that expression in their state; but God had wrought in grace, and they had in a great measure judged themselves, and faith working by love looked for all that is worthy of the Lord unto all pleasing. Hence he could say

“Our mouth is open unto you, Corinthians, our heart is expanded: ye are not straitened in us, but ye are straitened in your own bowels; now for the same requital be expanded also yourselves.” (Vers. 11-18.)

Love was no longer driven back, for God was at work; and joy and thankfulness open the lips, as sorrow isolates where sympathy fails. So he can and does speak freely. “Our mouth is open unto you, Corinthians.” He similarly names the Galatians (Gal 3:1 ), and the Philippians (Phi 4:15 ); but each with a characteristic difference. The Galatians he blames severely, as senseless and bewitched, for turning aside from faith and the Spirit to law and flesh. To the Philippians he mentions that they alone had the privilege of communicating with him at the beginning of the gospel as now when the apostle was drawing near his close. The personal address to the Corinthians lies between those two. He could not accord to them that token of confidence in their spiritual simplicity and unworldliness which the Philippians had enjoyed first and last; whilst he is pouring out the fulness of his heart on the restored condition of the Corinthians instead of the stern censure on the Galatians. “Our heart is expanded,” he says. There can be no doubt that this is the word and sense intended. But it is an instructive fact that the two oldest and best uncials unite in a positive and evident error. The Vatican and the Sinaitic uncials give your, not “our.” Such facts should correct the exaggerated confidence of some in a few very ancient copies. The context has its grave importance where the external authorities differ. Here there can be no doubt that the mass of other and later authorities is right. The argument requires “our” imperatively, if ever so many voices had pronounced differently.

There was no narrowness in the apostle. His heart was ever large; and now he could show them so. It was in their own affections the Corinthians were contracted. (Ver. 12.) There was free and full room in his heart for them, but not in theirs for him. They had been lax, and he is about to warn them solemnly on this head; they were still narrow. How great an error to count narrowness fidelity, whereas it may well go as here with laxity! In the apostle we see large-heartedness with real holiness; and they too go together. But the apostle counts yet more on grace, and as he had declared how his heart was expanded, instead of being shut up, he adds, “and for the same requital* (or, for requital in the same), I speak as to children, be expanded also yourselves.” (Ver. 13.) Love never fails; and that their affections should answer his was the only recompense he sought at their hands.

*Here we may notice the strange misconception of the Vulgate, followed as usual by Wiclif and the Rhemish. “eandem remunerationem habentes,” “ye that have the same reward,” “having the same reward.” This inverts the meaning: he wanted the reward in the same kind, not that they had it. Tyndale understood the phrase as “I promyse you lyke rewarde with me as to my children;” and Cranmer follows in the same wake. “I promyse unto you lyke reward, as unto children,” taking the accusative as the complement or direct regimen of the verb. The Geneva Version exhibits another variety, nearer the true sense, “Now I require of you the same recompense,” etc. The Authorised Version seems best, not applying any fresh verb, but taking the accusative absolutely, or rather as in apposition with a cognate accusative supposed in the verb following.

The Corinthians were not only straitened in their affections. They were lax in their associations. Had Christ been the object, the new life had not been hindered in either way; for as He creates, directs, and sustains the affections according to God, so does He guide and guard the feet in the narrow way, His own path outside and above the world. Where He is not before the heart, the world in one form or another fails not to ensnare, fair excuses which cover unholy alliances escape detection, and His honour somehow is ere long compromised.

The apostle’s jealousy was alive to this danger in a love that bound together Christ and the church. Love speaks and acts freely, though with tender consideration. The apostle comprehends in his wide warning not only idolatry, but every kind of worldly association as defiling and unworthy of the Christian, because it suits not Christ nor the presence of God. If blessed with Christ for eternity, you cannot without sin have relations with the enemy in time.

Some have narrowed, if not perverted, the passage, by restricting it to an exhortation against the marriage of a believer with an unbeliever. But while the principle undoubtedly condemns the contracting of any such union, it is clear on the face of it that, strictly speaking, this cannot be the direct intent; for the corrective insisted on is exactly what one ought not to follow, even in so sad a case. Thus a Christian woman who had sinned in marrying a worldly man ought not to come out or be separate from her husband; and she might expect the strongest censure from God and His children, not promised blessing, were she to act thus rashly, whatever the purity of her motives. In fact, 1Co 7 is the true and direct weapon for the question of marriage; our passage has a far larger bearing. It is the prohibition of every evil connection for a Christian, and it calls for thorough clearance from all; and no wonder, since the Christian has Christ for his life, righteousness, and hope, even now by the Spirit able to behold His glory without veil. It is incongruous, it is treason, if one has taken Christ’s yoke, to accept also that of the world which rejected and crucified Him.

“Be not diversely yoked* with unbelievers; for what partnership [is there] for righteousness and lawlessness? or what fellowship [hath] light with darkness? and what consent of Christ with Beliar? or what part for a believer with an unbeliever? and what agreement for God’s temple with idols? for ye are [the] living God’s temple, even as God said, I will dwell and walk among them, and will be their God, and they shall be my people.” (Vers. 14-16.)

* This opening phrase is very compressed, being a kind of pregnant construction, and to be resolved either with Winer as . . . ., or more simply perhaps . . . . The sense is plainly a heterogeneous yoke, not another part of it as Grotius, nor a beam with diverse weights as Theophylact.

The MSS fluctuate as to the form of the word, being the nearest to the Hebrew original, corrupted through Syriac to which is best supported (m B C P, more than fifty cursives, and other excellent authorities). Some give and .

Good witnesses ( B D L P, etc.), followed by a few eminent critics, read . . . . , “we are,” for . . . . with C Dcorr. E F G K, the mass of cursives, and most of the versions and commentators.

The figure with which the paragraph opens is obviously taken from the law which forbade yoking together heterogeneous animals, as the ox and the ass in ploughing. (Deu 22:10 .) It is not now the Jew severed from the Gentile, but the Christian separate from the world in every shape and degree. Principles, motives, interests, ways, are not only different but opposed; what common ground is possible? But this is not all. Faith is the life-breath of the Christian, and his only avowed power the Holy Ghost, whom the world cannot receive as neither seeing nor knowing Him; and He works to reduce every thought to the obedience of Christ in absolute judgment of the world and its prince.

In detail what can be stronger than the clenching blows of every clause? First the apostle points to the radical difference of principles, low or high, righteousness and lawlessness, light and darkness. Next he points to their characteristic heads, Christ and Belial. Then he contrasts the partisans or followers, believers and unbelievers. Lastly he closes with their joint place as God’s temple, contrasted with idols. Thus all that forms the life outward and inward is embraced so as to exclude alliance with the world and claim the saints wholly for Christ apart from the world. This in no way bars doing good to all, or especially seeking the salvation of any. On the contrary, the truer the separateness to Christ, the more forcibly can grace be preached to the world as a lost thing, and Christ the only Saviour. For righteousness was ever looked for in a saint; light, now that Christ was revealed, is characteristic of a Christian.

It is not here said that the body of the saint is the temple of God, as we see in 1Co 6 , but that the saints are His temple; and it is added that accordingly God said, I will dwell among them and will walk among [them], and will be their God, and they shall be my people: an Old Testament promise and privilege (Exo 29 ; Lev 26 ; Eze 37:7 ), but better enjoyed now, when His presence is given, not in a merely sensible sign as then, but in the Holy Ghost sent down from heaven since Pentecost. Redemption in figure or in reality, as often observed. laid the ground for God’s dwelling thus.

With this great privilege is ever bound up the imperative obligation of separation to God from all evil. Holiness becomes, and must be in, the dwelling-place of God. No doubt the heathen then as ever are characterised by all sorts of corruption morally: but it is not from heathenism only but from every evil that God calls out the believer and insists on habitual avoidance and judgment of it.

“Wherefore come out from the midst of them and be separated, saith [the] Lord, and touch not an unclean thing; and I will receive you and will be to you for Father, and ye shall be to me for sons and daughters, saith [the] Lord Almighty. Having therefore these promises, beloved, let us purify ourselves from every pollution of flesh and spirit, perfecting holiness in God’s fear.” (Vers. 17, 18; 2Co 7 : l.)

If privilege abide and be deepened since redemption, more obviously moral truth is seen with increasing clearness and force. The conscience is purged by blood, the heart by faith. God must have His own holy, for He is holy; and this not only in an inward way, without which all would be hypocrisy, but in outward ways also to His own glory, unless He would be a partner with us to His own dishonour. He will have us clear from associations which are worldly and defiling; He will exercise our souls in order to freedom from all that denies or despises His will. He would not force others, nay He refuses not things only but persons also that are of the world; He commands those that believe to come out from those that believe not, and to be separated. Indeed the union of the two is so monstrous that it never could be defended for a moment by a true heart; it is only when selfish interests or strong prejudices work that men gradually accustom and harden themselves to disobedience so flagrant and in every way disastrous. For as the man of the world cannot rise to the level of Christ to be together with His own, the Christian must descend to the level of fallen Adam and the world. God is thus and ever more and more put to shame in what claims to be His house, with a loudness proportioned to its departure from His word.

Here again the Holy Spirit led the apostle to borrow words from various parts of the Old Testament, especially Isa 52:11 , Eze 20:34 , 2Sa 7:8 , 2Sa 7:14 , Isa 43:6 . Apostolic gift only enforced divine authority, and expressed itself in terms drawn freely from various parts of scripture. Nor could any other way have been chosen so wise or pertinent if the aim was to show the will of God and His promises. It is here to encourage individual submission to His word, as before for the enjoyment of His presence in common. There they were His temple in virtue of His dwelling and walking about among them; here He says, “I will receive you and will be to you for Father, and ye shall be to me for sons and daughters.” It is our new relationship in positive blessing and supposes the divine nature given to us.

But there is another thing of much moment as well as interest to observe. Jehovah as such is introduced under the Septuagintal form of “Lord” () and so without the article; and still more “Lord Almighty.” That is, in Old Testament form Jehovah Shaddai now brings out His New Testament relationship to those who in the obedience of faith come out from among the men of the world to be His sons and daughters. For these are the great relations into which God Elohim enters, as revealing Himself, first to the fathers as Almighty (Gen 17:1 , Gen 27:8 , Gen 35:11 , Gen 48:3 ), then as Jehovah to the children of Israel (Exo 6:3 , etc.), lastly as Father, which was reserved for the Son to declare, not only out of the fulness of enjoyment and in testimony, but bringing us into it in virtue of His death and resurrection (Joh 20:17 , etc.) And to our souls what more instructive than the fact everywhere patent, that those saints who cling to the world, which is enmity against God and involves in what is unclean at every turn, never seem to rise into the liberty of God’s sons, especially in their public worship, but habitually drop into language more befitting the days when God was dealing with a nation and dwelt in the thick darkness, instead of being revealed as He now is in and by His Son, according to His true nature and that relationship which is so sweet to the believer as led by the Holy Ghost, the relationship proper to us now, though of course He be evermore Jehovah Shaddai?

Clearly too the possession of these promises is the great incentive to personal purification in practice. Nor is anything more hateful than the position of separateness from the world along with indifference to holiness. There are those who inculcate what is personal only and apologise for ecclesiastical evil as if it did not compromise them in the Lord’s dishonour; there are others whose zeal is solely for ecclesiastical purity and whose personal ways are light and loose and far below those of many a saint in humanly formed and ordered societies. Both classes are condemned by the solemn words before us: the first by 2Co 6:14-18 , the second by 2Co 7:1 . May we, as having proved the truth and blessing of the former, have grace to find the constant value of the latter also, and to cultivate purity outward and inward, perfecting holiness in God’s fear! We have thus a double relationship in His grace. God dwells and walks in us as His temple, plainly a collective blessing; and besides, He is to us for Father, as we are to Him for sons and daughters, which is no less surely individual. But both are founded on coming out in separateness to God from among the worldly, with responsibility to touch no unclean thing. The apologist for ecclesiastical antinomianism argues that the apostle is actually speaking of heathen impurity. Granted: it was the unclean thing there and then; but he was led by the Spirit to write with such breadth and depth as to cover everything that defiles. Is it meant that uncleanness is now consecrated or ignored? Is it denied that evil is most of all evil when coupled with the name of the Lord Jesus? Is not such an association the deceit, power, and triumph of the wicked one? To cleanse ourselves from every pollution is our clear and habitual duty as God’s temple and family.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: 2Co 6:1-10

1And working together with Him, we also urge you not to receive the grace of God in vain-2for He says, “At the acceptable time I listened to you, And on the day of salvation I helped you.” Behold, now is “the acceptable time,” behold, now is “the day of salvation”-3giving no cause for offense in anything, so that the ministry will not be discredited, 4but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, 5in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, 6in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, 8by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; 9as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death, 10as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.

6:1 “working together with Him” This is a present active participle. There is no stated object, but the context implies “with God” (cf. 2Co 5:20; 1Co 3:9). Paul uses this same term to describe his co-workers in the gospel (cf. 2Co 1:24; 2Co 8:23; 1Co 16:16; Rom 16:3; Rom 16:9; Rom 16:21), but here the context strongly implies God. What an awesome thought that believers are co-laborers for God (cf. 1Co 3:5-9).

“we also urge you” Paul used the same verb in 2Co 5:20. See full note at 2Co 1:4-11.

“not to receive the grace of God in vain” The infinitive is aorist, which refers to the Corinthian believers receiving Christ. But the “in vain” refers to the purpose of salvation, which is fruitfulness for the Kingdom, not just personal salvation. Paul often used this term to express this expected Kingdom service (cf. 1Co 15:10; 1Co 15:14; 1Co 15:58; Gal 2:2; Php 2:16; 2Th 2:1; 2Th 3:5). This concept is parallel to Paul’s use of “walk” in Ephesians (cf. Eph 4:1; Eph 4:17; Eph 5:2; Eph 5:15).

6:2 “He says” Paul is quoting an OT passage relating to Israel, but by the use of this present active indicative (i.e., says), he shows that the promise is relevant to all times and all peoples. Paul uses this quote as a direct appeal from God to the Corinthian church. Scripture is current and relevant!

“‘at the acceptable time'” This is a quote from the Septuagint of Isa 49:8 (i.e., one of the Servant poem/songs), which deals with God welcoming and equipping (1) the Messiah and (2) a Messianic community. There is often a tension in Isaiah 40-53 between corporate (i.e., national Israel) and the ideal Israelite King (i.e., Messiah).

“‘the acceptable time. . .the acceptable time'” The first is a quote from the Septuagint of Isa 49:8, using dektos, but Paul uses a more intensified form (i.e., eurosdektos, cf. Rom 15:16) when he applies this prophecy to the Corinthian situation (cf. 2Co 6:2 b). The Messiah has come and now the invitation to be fully accepted by God has come to them. They must seize the moment. They must be the eschatological Messianic community.

The day of one’s salvation is a wondrous, marvelous event, but it is often accompanied by persecution and difficulties (cf. 2Co 6:4-10).

NASB, NKJV”Behold”

NRSV”see”

TEV”Listen”

NJB”well”

This is the Greek particle idou, which serves to call attention to a truth statement. Paul used it often in 2 Corinthians (cf. 2Co 5:17; 2Co 6:2; 2Co 6:9; 2Co 7:11; 2Co 12:14).

“now is ‘the day of salvation'” This last sentence in 2Co 6:2 is Paul’s comment on the quote from Isaiah. This can refer to both an individual’s invitation to respond to the gospel, as well as to the life of service to the Messianic kingdom.

6:3 “giving no cause for offense in anything” This is a strong double negative in Greek. Paul was determined, both in his personal life and ministry, not to put any barriers between himself and the hearers of the gospel (cf. 1Co 9:19-23). He is using his life to accomplish two things: (1) giving them a model to follow in their ministry and (2) counteracting the charges of the false teachers (cf. 2Co 11:12).

The only “stumbling block” was Christ Himself (cf. 1Co 1:18-25). The gospel was rejected by

1. the Jews because of a suffering Messiah

2. the Gentiles because of a body resurrection

3. the Corinthian false teachers because of Paul’s lack of rhetorical presentation

Because of Satan’s blinding (cf. 2Co 4:4) and the tension of the gospel message itself, Paul did not want to do anything to cause people to reject his preaching (cf. 1Co 9:19-27).

NASB”so that the ministry will not be discredited”

NKJV”that our ministry may not be blamed”

NRSV”so that no fault may be found with our ministry”

TEV”We do not want anyone to find fault with our work”

NJB”so that no blame may attach to our work of service”

The term “our” (cf. NKJV, NRSV, TEV, NJB) is not in the Greek text, which simply has the definite article, “the ministry.” This verse is related theologically to 1Ti 3:2-10, which asserts that ministers must have no handle for criticism. Believers live and serve for the advancement of the Messianic Kingdom, not personal aggrandizement or personal agendas (cf. 1Co 9:12). See SPECIAL TOPIC: SERVANT LEADERSHIP at 1Co 4:1.

6:4-7 This is a series of terms introduced by the Greek preposition en. It is repeated eighteen times for emphasis. There are several lists in Paul’s writings of the problems that he faced (cf. 1Co 4:9-13; 2Co 7:5; 2Co 11:23-29). He mentions them to motivate the faithful and depreciate the false teachers’ claims. See Special Topic: NT Vices and Virtues at 1Co 5:9.

GREEK PHRASES WITH EN

NASBNKJVNRSVTEVNJB

2Co 6:4, hupomonmuch endurancemuch patiencegreat endurancepatient enduringresolute perseverance

2Co 6:4, thliphisafflictionstribulationsafflictionstroubleshardships

2Co 6:4, anagkhardshipsneedshardshipshardshipsdifficulties

2Co 6:4, stenochriadistressesdistressescalamitiesdifficultiesdistress

2Co 6:5, plgbeatingsstripesbeatingbeatenflogged

2Co 6:5, phulakimprisonmentsimprisonmentsimprisonmentsjailedsent to prison

2Co 6:5, akatastasiatumultstumultsriotsmobbedmobbed

2Co 6:5, koposlaborslaborslaborsoverwhelmedlaboring

2Co 6:5, agrupniasleeplessnesssleeplessnesssleepless nightswithout sleepsleepless

2Co 6:5, nsteiahungerfastingshungerwithout foodstarving

2Co 6:6, hagnotspuritypuritypuritypuritypurity

2Co 6:6, gnsisknowledgeknowledgeknowledgeknowledgeknowledge

2Co 6:6, makrothumiapatiencelong sufferingpatiencepatiencepatience

2Co 6:6, chrstotskindnesskindnesskindnesskindnesskindness

2Co 6:6, pneumati hagiHoly SpiritHoly Spiritholiness of spiritHoly SpiritHoly Spirit

2Co 6:6, agati anuplkritgenuine lovesincere lovegenuine lovetrue lovelove free of affectation

2Co 6:7, log aletheiasthe word of truththe word of truthtruthful speechmessage of truththe word of truth

2Co 6:7, dunamei theouthe power of Godthe power of Godthe power of Godthe power of Godthe power of God

6:4 “but in everything commending ourselves as servants of God” This is the issue. This is the referent of the phrase “in vain” of 2Co 6:1. Paul affirms the priority of Kingdom service. All believers are gifted (cf. 1Co 12:7; 1Co 12:11) ministers (cf. Eph 4:12). The gospel has both an individual focus (i.e., personal salvation) and a corporate focus (i.e., gospel proclamation and gospel service, cf. 1Co 12:7). See Special Topic: Servant Leadership at 1Co 4:1.

6:6 “in purity” This refers to either (1) the root meaning of this term, singleness of purpose or (2) Paul’s moral, ethical lifestyle.

“in patience” This term is often used to refer to patience with people, however, it is also used in the NT to refer to God’s character (cf. Rom 2:4; Rom 9:22; 2Pe 3:9; 2Pe 3:15).

“in kindness” This term is often translated “a sweetness of spirit.” It is the attitude that one would rather be hurt than to hurt others, rather make others feel welcome than to feel welcome themselves.

“in the Holy Spirit” The New English Bible translates this as “gifts of the Holy Spirit.” The Jerome Biblical Commentary has “in a holy spirit” (p. 282). The reason that they change the translation is that it is unusual for Paul to mention the person of the Holy Spirit in the midst of a series of descriptive words. I agree that it is referring to Paul’s personal spirit of holiness produced by the Holy Spirit, however, one cannot be dogmatic of this because of Rom 9:1; Rom 14:17; Rom 15:16; 1Co 12:3; 1Th 1:5.

“in genuine love” This same phrase is used in Rom 12:9. Paul uses the same adjective to describe faith in 1Ti 1:5 and 2Ti 1:5. Peter uses the same adjective with a synonym of agap, philadelphia in 1Pe 1:22.

6:7 “in the word of truth” It must be remembered that the Hebraic background to this term in not “truth versus falsehood,” but “loyalty and trustworthiness,” as in interpersonal relationships (cf. Joh 8:32; Joh 14:6). See SPECIAL TOPIC: “TRUTH” IN PAUL’S WRITINGS at 2Co 13:8.

Greek Phrases Introduced with dia

NASBNKJVNRSVTEVNJBNIV

2Co 6:7, hoplnts dikaiosunsweapons of righteousnessarmor of righteousnessweapons of righteousnessrighteousness as our weaponweapons of uprightnessweapons of righteousness

2Co 6:8, dozs kai atimiasglory and dishonorhonor and dishonorhonor and dishonorhonored and dishonoredtimes of honor and disgraceglory and dishonor

2Co 6:8,dusphmias kai euphmiasevil report and good reportevil report and good reportinsulted and praisedill repute and good reputeblame and praisebad report and good report

“the weapons of righteousness for the right hand and the left” This refers to the provisions of God for our earthly spiritual warfare (cf. 2Co 2:11; Rom 6:13; Eph 2:2; Eph 4:14; Eph 4:27; Eph 6:10-18; 1Pe 5:8). It is possible that the right hand refers to offensive weapons and the left hand refers to defensive weapons. See SPECIAL TOPIC: RIGHTEOUSNESS at 1Co 1:30.

6:8 “dishonor” This term is used for a resident losing the rights of citizenship.

Greek Phrases Introduced with hs

NASBNKJVNRSVTEVNJB

2Co 6:8, planoi kai altheisas deceivers and yet trueas deceivers yet trueas impostors yet trueas liars yet speak the truthtaken for impostors yet genuine

2Co 6:9, agnooumenoi kai epigninskomenoias unknown yet well knownas unknown yet well knownas unknown yet well knownas unknown yet known by allas unknown yet acknowledged

2Co 6:9, apothnskontes kai idou zmenas dying yet, behold, we liveas dying yet we liveas dying yet we are aliveas dead but we livedying yet we are alive

2Co 6:9, paideuomenoi kai m thanatoumenoias punished yet not put to deathas chastened yet not killedas punished yet not killedalthough punished we are not killedscourged but not executed

2Co 6:10, lupoumenoi aei de chairontesas sorrowful yet always rejoicingas sorrowful yet always rejoicingas sorrowful yet always rejoicingalthough saddened we are always gladin pain yet always full of joy

2Co 6:10, ptchoi pollous de ploutizontesas poor yet making many richas poor yet making many richas poor yet making many richwe seem poor but make many people richpoor yet making many people rich

2Co 6:10, mden echontes kai panta katechontesas having nothing yet possessing all thingsas having nothing and yet possessing all thingsas having nothing yet possessing everythingwe seem to have nothing yet really possess everythinghaving nothing and yet owning everything

6:8-9 “and yet. . .yet” The Greek text has kai, which usually means “and,” but in some texts it can mean “and yet” (cf. Joh 20:29). Remember context determines meaning, not a lexicon.

2Co 6:10 “sorrowful yet always rejoicing” (cf. Rom 5:3-5; Php 2:17-18; Php 3:1; Php 4:4; 1Th 5:16)

“yet possessing all things” This series of paradoxes seems to contrast the world’s perspective and God’s perspective. Believers are heirs of all things through Christ (cf. Rom 8:17; Rom 8:32; 1Co 3:21).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

as workers together = working together. See Rom 8:28.

with Him. Omit. See 1Co 3:9.

beseech. App-184.

you. Omit.

not. App-106.

grace. See 2Co 1:2.

God. App-98.

in vain. Literally for (Greek. eis) that which is empty or of no effect.

Fuente: Companion Bible Notes, Appendices and Graphics

1-10.] He further describes his apostolic embassage, as one of earnest exhortation not to receive the grace of God in vain (2Co 6:1-2), and of approving himself, by many characteristics and under various circumstances, as the minister of God (2Co 6:3-10).

Fuente: The Greek Testament

We then, as workers together with him ( 2Co 6:1 ),

And what a glorious way to view the ministry. I’m working with Jesus, working together with Him.

[We] beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: [but Paul adds] behold, now is the accepted time; behold, now is the day of salvation.) Giving no offense in any thing, that the ministry be not blamed ( 2Co 6:1-3 ):

And so, Paul again goes back to the subject of his ministry, his ministry for Jesus Christ. He views it as being a worker together with Him. And as such, beseeching them in his . . . that they would “not receive this grace of God in vain,” but would accept the salvation today. Don’t turn aside God’s offers to you. The grace of God, receive it. Today is the day of salvation. And so Paul said, “I seek not to bring any offense to man in anything, because I don’t want the ministry to be blamed.”

But in all things approving ourselves as the ministers of God ( 2Co 6:4 ),

Seeking to prove that my ministry really is of God, first of all, in the physical sense.

in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings ( 2Co 6:4-5 );

The preposition in talking about the physical suffering and hardships that Paul endured as a minister of Jesus Christ. Things by which he proved his ministry. And then changing to the word by, he speaks of the mental things that he endured:

By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned ( 2Co 6:6 ),

And then going into the spiritual things:

By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left ( 2Co 6:7 ),

So the ministry, the proof of the ministry. The characteristics of the minister. God give us such ministers today who will so serve the Lord and man.

By honor and dishonor, by evil report and good report: as deceivers, and yet true; As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things ( 2Co 6:8-10 ).

So, these interesting contrasts that take place within the ministry. “Sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, yet I possess everything.” Because I possess Christ.

O ye Corinthians, our mouth is open unto you, our heart is [expanded or] enlarged ( 2Co 6:11 ).

“I’m expressing myself to you. My heart is just enlarged for your sakes.”

Ye are not straitened in us ( 2Co 6:12 ),

This word straitened literally means a narrow place. It came to me being pressed into a narrow place. Being pressed so hard into a narrow place that it straightens out all the kinks. And so, the idea of straiten is that the crookedness or whatever, you know, if you press hard enough on you, it just flattens you out. You become straightened. And so, being put in pressure in a narrow place, being squeezed in causes this straightening. And the word anguish then developed out of this Greek word. The anguish of being pressed into a narrow place.

Now Paul said to the Corinthians, “You haven’t been put in a narrow place because of me.”

but ye are straitened in your own bowels. Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged ( 2Co 6:12-13 ).

“You’ve been put in this pressure. You’ve been put in anguish, in this narrow place. But my heart is enlarged towards you. Now I pray that you’ll be enlarged. Your heart will be enlarged. You’ll be freed from this pressure, from this narrow place.”

Be ye not unequally yoked together with unbelievers: for what fellowship [communion, oneness] hath righteousness with unrighteousness? and what communion hath light with darkness? ( 2Co 6:14 )

There are many people who believe that theirs is a special case not really covered by the scripture, and thus, they can do what they please because it really doesn’t apply to their situation. God doesn’t, God wasn’t really thinking of their situation when He gave the rule. And thus, there are many people who enter into unequal yokes with unbelievers, believing and hoping that things are going to equal out, that God will take care of it.

There is an old Greek saying: “The dice of the gods are loaded.” That is, you cannot go against God and win. You cannot go against the word of God and win. Over the years of pastoring, I’ve had so many young people come in. Oh, they are so in love. Oh, he’s the man of their dreams. There’s only one thing wrong: he isn’t a Christian. “But I know that as I live the life of Christ before him and I walk in love and in meekness and all, I know he’ll come to Jesus.” And I said, “Yes, but the scripture says, ‘Be not unequally yoked with an unbeliever.'” “Oh, but you know, we love each other. And I know he’s going to change.” And they are determined to marry in spite of the counsel of the word of God otherwise. And in scores of case after case after case after case after case, a year, two years down the road, I sit with the same young lady who is completely torn up. “Oh, I wish I had listened to you. I’m living in a hell. I don’t think I ever really loved him. Oh, this is horrible. Do I have to stay in this state?” And their lives messed up because they thought that they could go against God’s command and win and come out ahead. “Be not unequally yoked together with an unbeliever.”

Now, this does not and is not limited to just marriage. This goes to many different types of yokes where you are brought together with an unbeliever, and you are always in an unequal situation. Watch it. You’re always in an unequal situation if you’re yoked with an unbeliever. You see, they don’t follow the same rules that you follow. They don’t live by the same ethic that you live by. And to lie won’t bother them. To cheat won’t bother them. To fudge won’t bother them; but it will you.

And I’ve had so many businessmen who have come to me bemoaning the fact that their partner wants to do that which is illegal. “They don’t want to report all of the profits. They want to keep a double set of books. What shall I do?” They’ve entered into an unequal yoke. “What fellowship hath righteousness with unrighteousness? What communion hath light with darkness?”

And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? ( 2Co 6:15 )

You’re trying to bring together unequal things. The results are always disastrous.

And what agreement hath the temple of God with idols? for ye are the temple of the living God ( 2Co 6:16 );

This old tent is nonetheless “the temple of the living God.” “What?” Paul said, “Know ye not that your bodies are the temple of the Holy Spirit which is in you? You are not your own; you’ve been bought with a price” ( 1Co 6:19 ). What relationship can there possibly be with the temple of God and with idols?

as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty ( 2Co 6:16-18 ).

So, God’s call for His people to separation. You are to be different from the world. You cannot have real communion with the world. You have no common ground of meeting. You’re trying to bring two diverse situations together. You’re trying to join together the life of the flesh with the life of the Spirit. They cannot co-mingle. It’s an unequal yoke. So, God’s call for you is to come apart. “Be separate, saith the Lord. Don’t touch the unclean thing. And God said, I will be a Father, and ye will be my sons and daughters.”

As a child of God, you do live different than a person who is not a child of God. You’re expected to live differently. Living by different standards, living for different purposes. “If you only love those that love you, what do ye more than others? Even the publicans do the same. But love those that hate you, do good unto those that despitefully use you, pray for those that persecute you; And so shall ye be the children of the Father” ( Mat 5:44-46 ).

You see, Jesus is declaring, “You’re to be different. You’re a new creation.” “The old things have passed away; everything is become new” ( 2Co 5:17 ). And God now lays claim to you as His son, as His daughter.

“Love not the world, neither the things that are in the world. For he that hath the love of the world in his heart hath not the love of the Father” ( 1Jn 2:15 ). The cry of the Spirit, “Be ye reconciled to God.” The ministry of reconciliation. You can only be reconciled to God as you come into the life of the Spirit, denying the flesh, denying yourself, the self-centered life. And taking up your cross to follow Him. And that’s the challenge of the Spirit of God to our hearts tonight. May we respond in Jesus’ name.

Father, we thank You for Your word. And may Thy Spirit take Thy word tonight as a sharp, two-edged sword and may He cut deep into our hearts to expose those things that are there, in order that He might heal. Heal our relationship with You that we might be reconciled unto God through Jesus our Lord. Bless Thy word now, may it take root and may it grow forth and bring forth fruit unto Thy glory. In Jesus’ name we pray. Amen.

And now, “be ye doers of the word, and not hearers only, deceiving yourselves. For he who hears the word of God, and does not do it, is like unto a man who is looking into a mirror: And sees the truth about himself, but as soon as he walks away, he forgets what he saw” ( Jas 1:22-24 ). How easy that is, isn’t it? We have an image of ourselves. We look in a mirror many times and we’re shocked at the truth. But as soon as we walk away, we embrace our image again. We forget what we saw.

I don’t want to acknowledge what I saw. I like my image of myself better than I like the reality of myself. In my image of myself, I’m still in shape. Far from reality. So is the man who hears the word of God, acknowledges the ideal, but then doesn’t live by it. He’s deceived. He’s living in a delusion, a dangerous delusion. So with the psalmist may we pray, “Search me, O God, and know my heart: try me, and know my thoughts: And see if there is a way of wickedness in me, and God, lead me in the way everlasting” ( Psa 139:23-24 ). In Jesus’ name. “

Fuente: Through the Bible Commentary

2Co 6:1. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.

Gods servants are called to take many different positions. They are ambassadors under one aspect; they are workers under another. As ambassadors, they are ambassadors for Christ, as workers, they are workers together with God. Oh, how much it costs to win a soul! I mean, not only how much it cost the Saviour, so that he broke his very heart over it, and poured out his lifes blood, but also how much it must cost the messenger of peace! He must know how to beseech and implore; and when even this fails, he must still go on toiling, labouring, as a worker together with God.

2Co 6:2. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

I trust that, if I am addressing any who say that it is too late for them to be saved, and that their sin is too great to be forgiven, this text will drive away that unholy and unwarranted fear: Behold, now is the accepted time; behold, now is the day of salvation. Then the apostle goes on to speak of himself, and the rest of the apostles and other preachers of the Word:

2Co 6:3-4. Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God,

As those early servants of the Lord really did.

2Co 6:4-10. In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastinqs; by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report: as deceivers, and yet true; as unknown and yet well known, as dying, and, behold, we live; as chastened, and not killed as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

All these things Paul and his brethren were to be and to do in order to win souls for Christ; just as the hunters in the cold North seek after furs, and try all sorts of plans to catch the wild creatures on which they grow. They will trap them, or snare them, or shoot them; but, somehow or other, they will get them. They will be on the alert all day, and all night, too. They will learn the habits of every creature they have to deal with, but they will get the furs somehow. And so must the true minister of Christ be willing to be anything, to do anything, to suffer anything, to bear reproach and shame, to be nothing, or to be all things to all men, if by any means he may save some.

2Co 6:11-12. O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels.

If they were not saved, it was not because Paul did not open his mouth to speak to them, and to warn and invite them, nor because he did not open his heart, and feel, in his very bowels, the movements of a sacred compassion for them. Now, having thus spent himself in his endeavor to bring them to Christ, he writes to those whom he did bring:

2Co 6:13. Now for a recompence in the same,

There must be some wages for this blessed work. The apostle wisely puts it on that footing, as if, surely, they were indebted to him, but the payment that he seeks is, of course, no personal gain to him; he only puts it in that form, but it is a gain to them.

2Co 6:13. (I speak as unto my children,) be ye also enlarged.

There has been so much earnest labour to secure your conversion, so be ye also in earnest to bring in others. Get large thoughts of God; be fully consecrated to him, spend and be spent for him. Follow a good example. Paul could well urge them to that consecration when he had given himself so completely to the work of winning souls: Be ye also enlarged.

2Co 6:14. Be ye not unequally yoked together with unbelievers:

Not in any way, neither in marriage which is the chief of all forms for yoking, nor yet in business or other partnerships.

2Co 6:14. For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

You must be in the same world with them, but keep yourself distinct from them. Go not into their society by your own choice, nor seek your pleasure with them.

2Co 6:15-18. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

Fuente: Spurgeon’s Verse Expositions of the Bible

2Co 6:1. , workers together) Not only as the ambassadors of God, or on the other hand, as beseeching, we deal with you; but also, as your friends, we co-operate with you for your salvation. [This is the medium between the dignity of ambassadors and the humility of beseeching, ch. 2Co 5:20. That is, we try all means.-Not. Crit.] For you ought to work out your own salvation, Php 2:12. The working together with them is described, 2Co 6:3-4; the exhortation, 2Co 6:2; 2Co 6:14-15 [as far as ch. 2Co 7:1.-V. g.] He strongly dissuades them from Judaism, as an ambassador, and by beseeching; as working together with them, he strongly dissuades them from heathenism. None but a holy [ch. 2Co 7:1] minister of the Gospel can turn himself into all forms of this sort.-, also).- , the grace) of which ch. 2Co 5:18-19 treats, [and ch. 2Co 6:2; 2Co 6:17-18.-V. g.]-) This word is drawn from the of 2Co 6:2 [receive-For this is Gods season of receiving sinners]. Divine grace offers itself: human faith and obedience avail themselves of the offer.

Fuente: Gnomon of the New Testament

2Co 6:1

2Co 6:1

[In the opening chapters of this epistle, Paul has not answered his enemies directly, as he does in the four closing chapters. He has rather been supplying his friends, who form the greater part of the Corinthian church, with grounds on which they may repel the attacks which his enemies had been making upon him. This paragraph is inseparable from the one which precedes it. There he describes his ministry as one of reconciliation. As an ambassador in behalf of Christ he has been entreating men to be reconciled to God. Here he shows that his conduct and experiences as an ambassador of God are such as to vindicate fully his claims of genuineness, sincerity, and honesty of purpose.]

And working together with him we entreat also-Paul had presented himself as an ambassador sent by God to the Corinthians entreating them to be reconciled to him. As such he was a colaborer with God to save them. He entreats them not to regard the appeal lightly, and pass it heedlessly, but to hear and respond to it so as to fit themselves to enjoy the glories of the eternal home with God.

that ye receive not the grace of God in vain-He fears lest through the influence of the false teachers among them their minds should be corrupted from the simplicity and purity that is toward Christ. It would be receiving the grace of God in vain, if, after having become obedient to the gospel of Christ which the apostle had taught them, they should turn unto a different gospel; which is not another gospel (Gal 1:7)-a perverted gospel-in which these truths had no place. This is what he dreads and deprecates, both in Corinth and in Galatia. This is what is meant by receiving the grace of God in vain. [This does not, however, preclude from the edifying application of these words to those who, having received the truth, do not allow it to inspire and control as Paul shows himself to have done in the verses that follow. The failure to do this is too common. But if the mere profession of being a Christian and an immoral life are the ugliest combination of which a human being is capable, the force of this appeal ought to be felt by the weakest and worst.]

Fuente: Old and New Testaments Restoration Commentary

The injunction, “We intreat also that ye receive not the grace of God in vain,” harmonizes in method with many others used by Paul. Let your conduct harmonize with your position in grace. With what powerful argument does he make his appeal! As “ambassadors on behalf of Christ,” as though God were “intreating by us,” “working together with Him we intreat.” These arguments are made powerful by the method of all the apostle’s ministry, which he goes on to describe.

These descriptions may be divided into groups: first, actual bodily toil endured in “patience . . . afflictions . . . distresses . . . stripes . . . imprisonments . . . tumults . . . labours . . . watchings . . . fastings”; and all these in much patience. He then passes to facts which are mental: “pureness . . . knowledge . . . longsuffering . . . kindness.” And, finally, to those which are spiritual: “The Holy Spirit . . . love unfeigned . . . the word of truth .. . the power of God . . . the armour of righteousness on the right hand and on the left.”

The apostle broke out in his second appeal for consecration. The best possible analysis of this is dividing it into appeals and arguments. The appeals are: “Be not unequally yoked with unbelievers,” “Come ye out from among them, and be ye separate . . . and touch no unclean thing,” “Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.” The arguments are, first, a series of questions, and then the recitation of great promises: “I will dwell in them, and walk in them; and I will be their God, and they shall be My people.” “I will receive you, and will be to you a Father, and ye shall be to Me sons and daughters.”

Fuente: An Exposition on the Whole Bible

6:1-10. There is once more an unintelligent division of the chapters: 6:1 is closely connected with 5:20, 21, and the first ten verses of this chapter are a continuation of the Apostles self-vindication from another point of view; they set forth his conduct and his experiences as Gods ambassador, and as a minister to whom has been entrusted the message of reconciliation. After an earnest appeal to the Corinthians not to lose through neglect the grace offered to them, the spiritual exaltation of the Apostle once more gives a rhythmic swing to his language, as if he were singing a song of triumph. Magna res est, et granditer agitur, nec desunt ornamenta dicendi (Aug. De Doc. Chris. iv. 20). Way calls it a Hymn of the Herald of Salvation. There is no good reason for supposing that St Paul here turns to the better-disposed heathen believers. He is addressing weak believers, who were in danger of a lapse into heathen laxity, through making so poor an attempt to reach a Christian standard of holiness. He points to the way in which an Apostle does his work, and to what he has to endure: these are things which the Corinthians can appreciate.*

1. . But there is more to be said than this ( ): as working together with God we entreat that you do not accept the grace of God in vain. God had committed the message of reconciliation to His ambassadors; St Paul had brought it to the Corinthians; they must do their part and make a right use of it. Where (1Co 16:16; Rom 9:28) or (1:24, 8:23; 1Co 3:9) or other compounds of occur, it is plain that the force of the – depends on the context. But that principle is not decisive here, because there are several possibilities in the context. Five connexions have been suggested. (1) Co-operating with God; which is the natural inference from 5:18, 21, and it is confirmed by 1Co 3:9. (2) With Christ; which might be inferred from 5:20, if means in Christs stead. (3) With you (so Chrys.); the Corinthians have co-operated with the missionaries in listening to their message, and so the Apostle is a fellow-worker with them. The objection to this is that the whole context is concerned with the preachers part rather than with that of the hearers. (4) With other teachers. This explanation assumes that the 1st pers. plur. refers to St Paul alone. If it included other teachers, the – would be meaningless; co-operating with ourselves. (5) With our exhortations, i.e. adding our example to our precept. If this had been meant, it would have been expressed in a plainer manner.

. To no profit; in vacuum (Vulg.), frustra (Beza). The expression is freq. in LXX (Lev 26:20; Job 39:16; Isa 29:8; Jer 6:29, 28:58), but in N.T. it is peculiar to Paul (1Th 3:5; Gal 2:2; Php 2:16). It is probable that is a timeless aorist after , like (2:8), (Rom 12:1), (Rom 15:30), (Eph 4:1), and may be rendered ne recipiatis (Vulg.). The reference is to the present time; acceptance of grace is continually going on, and there ought to be good results. But the aorist may have the force of a past tense and be rendered ne reciperetis (Beza). In this case the reference is to the time of their conversion; he exhorts them not to have accepted the grace of God in vain, i.e. not to show by their behaviour now that they accepted it then to no profit. Chrys. seems to take it in the latter way, for he interprets as losing through unfruitfulness the great blessings which they have received. In any case, comes last with much emphasis; you, whatever the rest of the may do. We are commissioned to preach to all mankind; I beseech you not to let the preaching prove vain in your case.

2. As in 5:7, 16, we have a Pauline parenthesis. He remembers an O.T. saying which will drive home the exhortation that he has just given, Isa 49:8, and he injects it. In a modern work the verse would be a foot-note. As usual, he quotes the LXX with little or no change; cf. 4:13, 8:15, 9:9. Here there is no change. In LXX the words are introduced with , and we readily understand here (Blass, 30. 4 from the context. But (Rom 15:10; Eph 4:8) and (see on 1Co 6:16), without subject, are common forms of quotation, equivalent to inverted commas. The conjecture is often repeated that suggested the passage about . It may be so; but a deeper reason is possible. The passage may have occurred to St Paul because of the resemblance of his own case to that of the Prophet. In Isa_49. the Prophet points out that the Lord has formed him from the womb to be His servant, and to reconcile Israel again to Him; but also to give him as a light to the Gentiles, that His salvation may be to the end of the earth. The servant has delivered his message, and a period of labour and disappointment follows (LXX of v. 4). Then come the encouraging words which St Paul quotes, and comforting thoughts arise. Although men despise him, God will honour him by confirming his message; and the God who has had compassion on Israel in spite of their sins, will have compassion on all the nations (see Driver, Isaiah, p. 149; W. E. Barnes, ad loc.). Word for word, this is true of the Apostle; and he also has his , to all the parties concerned. In Php 4:18, means acceptable to God, and is expressed. In Luk 4:19, means acceptable to man, and here the meaning is probably the same; the time in which such benefits are offered is welcome to the human race. On Gods side it is a season of favour, on mans it is a season to be welcomed. , freq. in LXX, occurs here only in N.T.

. The Apostle at once applies the words of the Prophet to his readers; they are to take the saying to heart. By is meant all the time between the moment of writing and the Advent. The common application of the now, viz. act at once, for delay is dangerous, is not quite the meaning of the here. The point is rather that the wonderful time which the Prophet foresaw is now going on; the Apostle and his readers are enjoying it. His comment is equivalent to that of Christ, Luk 4:21, but this carries with it the warning already given, not to neglect golden opportunities. To some persons the may be very short. Ex quo in carne Salvator apparuit semper est acceptabile tempus. Unicuique tamen finitur hoc tempus in hors obitus sui (Herveius). *

. In LXX is freq., especially in the Psalms, and is not found, but St Paul prefers the compound, probably as being stronger; he uses it again 8:12 and Rom 15:16, Rom 15:31; and his use of it here indicates his jubilant feeling; Behold now is the welcome acceptable time. The word is found of heathen sacrifices; (Aristoph. Pax, 1054).

D*FG, d e g have for .

3. The construction shows that v. 2 is a parenthesis, the participles in vv. 3 and 4 being co-ordinate with in v. 1. Aug. (De Doc. Chris. xx. 42) has nullam in quoquam dantes offensionem, which is more accurate than Vulg. nemini dantes ullam offensionem. Luther follows in making masc., and he makes an exhortation; lasset uns aber niemand irgend ein Aergerniss geben. Both context and construction show that this is wrong. It is the exhorters themselves who aim at giving no cause of stumbling in anything whatever. embraces , , , and all the details of the . Here again, as in 5:21, the probably has its subjective force: not giving what could be regarded as a . Note the Pauline alliteration; cf. 8:22, 4:5, 8, 10:6. Nowhere else in Bibl. Grk. does occur; and are the usual words. All three denote what causes others to stumble, in behaviour or belief, such as vainglory, self-seeking, insincerity, inconsistency of life. Necesse est ejus praedicationem negligi, cujus vita despicitur (Greg. M.).

. That the ministry may not be vilified, vituperetur (Vulg.), verspottet. The verb is rare (Pro 4:7); St Paul, who has it again 8:20, may have got it from Wisd. 10:14, (Joseph), which AV vaguely renders those that accused him. Heinrici quotes Lucian, Quom. hist. 33, , where is mocking criticism personified. Wetstein quotes Apollonius, Lex. , . In class. Grk. the verb is mostly poetical (Hom. Aesch. Aristoph.), and in late prose it often implies ridicule as well as blame, with disgrace as a result. Here the thought of being made a laughing stock may be included. * In any case, it is mans criticism and abuse that is meant, not Divine condemnation. The Apostle is not thinking of the Judgment-seat of Christ (5:10); neither nor would be used in reference to that. He may be thinking of the insults offered to him by (7:12).

After , D E F G, Latt. Syrr. Sah. Goth. add : B C K L P, Copt. omit. The insertion spoils the sense. He is thinking of the Apostolic office in general; his conduct must not cause it to be reviled. In what was done at Corinth, the credit of the cause for which all ministers laboured was at stake. RV. wrongly substitutes our ministration for the ministry.

4. . . On the contrary, in everything commending ourselves, as Gods ministers should do. The comprehensive , in opposition to , comes first with emphasis; cf. 7:11, 9:8, 11:9. He is glancing at the charge of self-commendation made against him, but here he uses the expression in a good sense, and therefore has not the emphatic position which is given to it in 3:1 and 5:12. Vulg. has sed in omnibus exhibeamus nosmet ipsos sicut Dei ministros, which is doubly wrong, making the participle into a finite verb co-ordinate with , and making accusative, which gives a wrong turn to the meaning. Aug. is right with commendantes, but wrong with ministros. St Paul does not say commending ourselves as being Gods ministers, but as Gods ministers do commend themselves, viz. by rectitude of life. As in 4:8-12 and 11: 23-31, he enumerates his sufferings, and in all three passages we have a lyrical balance of language which gives a triumphant tone to the whole. Both Augustine and Erasmus express detailed admiration for the beauty of this passage. The latter analyses thus; totus hic sermo per contraria, per membra, per comparia, per similiter desinentia, per aliaque schemata, variatur, volvitur et rotatur, ut nihil esse possit vel venustius vel ardentius. Both critics feel the glow that underlies the words.

The Apostle leads off with one of the chief features in his ministry, , and then mentions three triplets of particulars in which the is exhibited. Respecting these triplets Chrys. uses his favourite metaphor of snow-showers (); they constitute, he says, a blizzard of troubles. Then come eight other leading features, still under the same preposition (), the repetition of which (18 times in all) has become monotonous, and is therefore changed to . Here the stream, which in the last four of the features introduced with had begun to swell, reaches its full volume and flows on in more stately clauses. After three with , we have a series of seven contrasts, ending with a characteristic three-fold alliteration and an equally characteristic play upon words.

. See on 1:6; also Lightfoot on Col 1:11 and Mayor on Jam 1:3. The high position given by our Lord to (Luk 8:15, Luk 21:19) and to (Mar 13:13; Mat 10:22, Mat 24:13) accounts for the prominence given to it here and 12:12. It not only stands first, but it is illustrated in detail; huc spectat tota enumeratio quae sequitur (Calv.). The word appears in all four groups of the Pauline Epistles, chiefly in Rom. and 2 Cor., often with the meaning of fortitude and constancy under persecution. This meaning is very freq. in 4 Macc., whereas in Ecclus. and in the Canonical Books of the O.T. it commonly means patient and hopeful expectation. In 1Th 1:3; 1Ti 6:11; 2Ti 3:10; Tit 2:2, it is placed next to in lists of virtues. Like , it is a word which, although not originally Biblical, has acquired fuller meaning and much more general use through the influence of the N.T. It is often treated as one of the chief among Christian virtues. Chrys. can scarcely find language strong enough to express his admiration for it. It is a root of all the goods, mother of piety, fruit that never withers, a fortress that is never taken, a harbour that knows no storms (Hom. 117). Again, it is the queen of virtues, the foundation of right actions, peace in war, calm in tempest, security in plots, which no violence of man, and no powers of the evil one, can injure (Ep. ad Olymp. 7). These and other quotations are given in Suicer, s.v. Clem. Rom. (Cor. 6) places this virtue at the beginning and end of his praise of the Apostle; . Cf. 12:12.

, , . This triplet consists of troubles which may be independent of human agency, and it is probably intended to form a climax; afflictions (1:4, 8, 2:4, 4:7), which might be avoided; necessities (12:10), which cannot be avoided; straits, angustiae (12:10), out of which there is no way of escape. Like and , was a word of limited meaning and use in late Greek, which acquired great significance and frequent employment when it became a term with religious associations. In 1Th 3:7, as in Job 15:24; Psa 119:143; Zep 1:15, is coupled with . In the De Singularitate Clericorum appended to Cyprians works, is translated twice, in pressuris, in tribulationibus; see below on .

It is difficult to decide between (B P and some cursives), ( * C D* FG 17), and ( 3 D 3 E K L). In 3:1 the evidence is decisive for , and that gives great weight to here. For , D*, f g Vulgt. have .

5. , , . This triplet consists of troubles inflicted by men. It is doubtful whether there is any climax; but St Paul might think stripes (11:23) less serious than imprisonments (11:23), which stopped his work for a time, and imprisonments less serious than tumults, which might force him to abandon work altogether in the place in which the tumult occurred. Clem. Rom. (Cor. 6) says of St Paul, , but the only imprisonment known to us prior to 2 Cor. is the one at Philippi. Popular tumults against St Paul are freq. in Acts (13:50, 14:5, 19, 17:5, 18:12, 19:23-41). In 1Co 4:11, the Apostle, in describing the experiences of Apostles, says , , we are buffeted, are homeless, and some would give the meaning of homelessness, vagrant life to here. Chrys. seems to understand it in the sense of being driven from pillar to post, but in N.T. the signification of the word is disorder in one of two senses, viz. want of order, confusion (1Co 14:33; Jam 3:16), and breach of order, tumult (here and Luk 21:9). In LXX only twice, in the former sense (Pro 26:28; Tob. 4:13). In De Singularite Clericorum we again have two words in the Latin for one in the Greek; in seditionibus, in invocationibus. It is difficult to see what the latter can mean, and one might conjecture in concitationibus, the in being accidentally repeated, or in implicationibus, in entanglements.

, , . This third triplet consists of those troubles which he took upon himself in the prosecution of his mission. Thdrt. groups the first two triplets together as . and : . There is order in this triplet also, and perhaps one may call it a climax; disturb the day, the night, and both. St Paul repeatedly speaks of as a prevailing feature in his own life (11:23, 27; 1Th 2:9, 1Th 2:3:5; 2Th 3:8). While indicates the effort which was required, points to the fatigue which was incurred. Trench, cii., suggests toil for and weariness for : but in the ordinary Greek of this period the difference between the two words was vanishing. Swete remarks that with its cognate is almost a technical word for Christian work, and that in Rev 2:2 and are two notes of excellence, self-denying labour and perseverance.

. Here and 11:27 only in N.T. The word covers more than sleeplessness; it includes all that prevents one from sleeping. At Troas Paul preached until midnight and yet longer (Act 20:7, Act 20:9). In LXX the word is almost confined to Ecclus., where it is freq. and commonly means forgoing sleep in order to work. The Apostle no doubt often taught, and travelled, and worked with his hands to maintain himself, by night.

. Not fasts in the religious sense; * but, just as is voluntary forgoing of sleep in order to get more work done, so is voluntary forgoing of food for the same reason. St Paul often neglected his meals, having no leisure so much as to eat (Mar 6:31). We infer from 11:27 that are voluntary abstentions from food, for there they are distinguished from involuntary hunger and thirst. Here the meaning might be that he neglected the handicraft by which he earned his bread (1Co 4:11, 1Co 4:12), or that he refused the maintenance which he might have claimed (1Co 9:4). But omitting meals in order to gain time is simpler. These sufferings, voluntarily undertaken, form an easy transition to the virtues which are evidence that he is one of Gods ambassadors and fellow-workers.

6. . The three triplets which state the sphere of are ended, and the virtues mentioned in vv. 6 and 7 are co-ordinate with . is mentioned again (probably) in 11:3, but nowhere else in Bibl. Grk. While castimonia (Tert.) or castitas (Vulg.) is too narrow on the one hand, . (Thdrt.) is too narrow on the other. It means purity of life in both senses, chastity and integrity, the delicacy of mind which makes a man careful to keep a clean heart and clean hands. The six virtues in this verse have reference to principles of action, then characterizes preaching, and sums up the whole of Apostolic labour.

. Not merely practical wisdom or prudence in dealing with different men and different circumstances, recte et scienter agendi peritia (Calv.), but comprehensive knowledge of the principles of Christianity (8:7, 11:6; 1Co 1:5; Rom 15:14).

, . While is the courageous fortitude which endures adversity without murmuring or losing heart, is the forbearance which endures injuries and evil deeds without being provoked to anger (Jam 1:19) or vengeance (Rom 12:19). It is the opposite of , hasty temper; cf. Pro 14:17, . In Proverbs is uniformly applied to men, and the is highly praised (14:29, 15:18, 16:32, 17:27); in the other O.T. Books it is almost always applied to God. is late Greek and is rare, except in LXX and N.T. In N.T. it is freq. (ten times in Paul), and is used of both God (Rom 2:4, Rom 2:9:22; etc.) and men. It is coupled with both of God (Rom 2:4) and men (Gal 5:22). See on 1Co 13:4. , bonitas (Vulg.), benignitas (Aug.), is graciousness. It is opposed to , severitas, of God (Rom. 10:22; cf. Tit 3:4). In men it is the sympathetic kindliness or sweetness of temper which puts others at their ease and shrinks from giving pain; ut nec verbo nec opere nostro aliis generemus asperitatem amaritudinis (Herveius).

. It is scarcely credible that St Paul would place the Holy Spirit in a list of human virtues and in a subordinate place, neither first to lead, nor last to sum up all the rest. We may abandon the common rendering, the Holy Ghost (AV, RV) and translate a spirit that is holy, i.e. in the spirit of holiness which distinguishes true ministers from false. The Apostle sometimes leaves us in doubt whether he is speaking of the Divine Spirit or the spirit of man in which He dwells and works; e.g. (2Th 2:13); (Rom 1:4). This is specially the case with (Eph 2:22, Eph 3:5, Eph 5:18, Eph 6:18). Westcott on Eph 3:5 says. The general idea of the phrase is that it presents the concentration of mans powers in the highest part of his nature by which he holds fellowship with God, so that, when this fellowship is realised, he is himself in the Holy Spirit and the Holy Spirit is in him. See on Rom 12:2. It is worth noting that is far more freq. in N.T. than or .

. See on Rom 12:9. In 1Ti 1:5 and 2Ti 1:5, is used of the which is one of the sources of : in Jam 3:17, of the heaven-sent : in 1Pe 1:22, almost as here, of , the love like that of brothers to those who are not brothers (Hort). In Wisd. 5:18 it is applied to judgment which does not respect persons; and 18:16, to the Divine command. This seems to be the first appearance of the word, and St Paul may have derived it from that Book. Hort remarks that the word is chiefly Christian, as might be expected from the warnings of Christ against hypocrisy and from the high standard of sincerity manifested by the Apostles. M. Aurelius (8:5) has , of saying what seems to be most just, but always with kind intention, and with modesty, and without hypocrisy.

7. . We have the article omitted in Jam 1:18, as here; so also in (1Pe 1:23), a passage which perhaps was suggested by Jam 1:18. In Eph 1:13; Col 1:5; 2Ti 2:15, we have the full expression, . The genitive may be of apposition, the word which is the truth; or possessive, the word which belongs to the truth; or objective, the declaration of the truth. The last is best,-the teaching which told the truth of the good tidings, the preaching of the Gospel. Some think that general truthfulness is the meaning here; and this fits on well to love unfeigned. There was no insincerity either in the affection which he manifested or in the statements which he uttered (2:17, 4:2).

. This Divine power was all the more conspicuous because of his personal weakness (4:7, 12:9). See on 1Co 2:4: neither there nor here is the chief reference, if there be any at all, to the miracles wrought by St Paul. In 12:12, where he does mention them, is placed first among , and the miracles are secondary. Here he is referring to his missionary career in general, the results of which showed that he must be working in the power of God. If there is allusion to one feature in the career more than to another, it is probably to the exercise of the Apostolic authority in enforcing Christian discipline.

The expression is chiefly Pauline in N.T. (13:4; 1Co 1:18, 1Co 1:2:5; Rom 1:16; 2Ti 1:8; cf. 2Th 1:11). On (1Pe 1:5) Hort remarks; What is dwelt on is not so much that the power of God is exerted on behalf of men, as that men are uplifted and inspired by power, or by a power, proceeding from God. is not here instrumental, but is used with its strict meaning. In one sense the power is in men; but in another and yet truer sense men are in the power, they yield to it as something greater and more comprehensive than themselves, in which their separateness is lost.

. Through ( = by) weapons of righteousness. Here again the Book of Wisdom (5:17-20) may have suggested the expression used: cf.1Th 5:8; Eph 6:13-17; and see on Rom 13:12.Isa 59:17 is another possible source. The change from to is made partly because the frequent repetition of has become intolerable; but the change may point to the difference between the and the used by the . Weapons of righteousness are those which righteousness supplies and which support the cause of righteousness (Rom 6:13). Whether he assailed others or defended himself, it was always with legitimate weapons and in a legitimate cause. He adds to intimate that he is thoroughly equipped; his panoply is complete. On the right hand, etc. (AV, RV), is ambiguous; for the right hand, is better, i.e. right-hand and left-hand weapons, offensive and defensive armour, the shield being carried on the left arm. Chrys. interprets as afflictions, which not only do not cast down but fortify. So also Thdrt.; , . But the meaning of success and failure- ne prosperis elevemur, nec frangamur adversis-is alien to the passage and to N.T. usage.

8. . Through ( = amid) glory and dishonour. The meaning of has changed; in v. 7 it marks the instrument, in v. 8 it marks the state or condition. We must give its usual rendering; honour and dishonour would be . (Rom 9:21; 2Ti 2:20). The Apostle received from God and from those whose hearts God touched, especially from his beloved Philippians and the Galatians, who would have dug out their eyes to serve him (Gal 4:14). And he received plenty of from both Jews and heathen. In this clause the good member of the pair comes first, in the clauses which follow the contrary order is observed, so that the first two pairs are back to back, producing chiasmus, as in 2:16, 4:3, 9:6, 10:11, 13:3. An open vowel after is avoided by this means; otherwise we should have had or . In the couplets with , the order is determined by the sense; and the point of the whole series is that the combination of all these contradictions in the same persons is evidence that they stand in a special relation to God.

. Through ( = amid) evil report and good report. This is not a repetition of the preceding clause. That refers to personal treatment of the Apostle; this refers to what was said behind his back. It was during his absence from Corinth that the worst things were said of him. The next two couplets give specimens of the and .

. Ut seductores; in rendering , Vulg. varies between ut, quasi, and sicut. These clauses with look back to , and the thought behind them is, Our Apostleship is carried on under these conditions. Their being called by their opponents told in their favour, for the calumnies of base persons are really recommendations.* The opprobrious word combines the idea of a deceiver and a tramp, an impostor who leads men astray and a vagabond who has no decent home. The idea of seducing prevails in N.T., the notion of vagrancy not appearing anywhere (1Ti 4:1; 2Jn 1:7; Mat 27:63; cf. 1Jn 2:26; Joh 7:12): shows that deceivers is the meaning here. = and yet is freq., esp. in Jn. (1:10, 11, etc.).

9. . The present participles, of what is habitual and constant, continue throughout these two verses. As being known to none, and becoming known to all. does not mean being misunderstood, misread, but being nonentities, not worth knowing, homines ignoti, obscuri, without proper credentials; , (Chrys.). This was the view that contemptuous critics took of them, while from those who could appreciate them, they got more and more recognition. See on 1Co 13:12.

With this couplet the and received from opponents almost passes out of view. The four remaining couplets consist, not of two contradictories, one of which is false, but of two contrasted ways of looking at facts, both of which, from different points of view, are true; (Thdrt.).

. He is not thinking that his enemies regarded him as a doomed man over whose desperate condition they rejoiced; he is taking his own point of view (4:10, 11), (11:23), (1Co 15:13). He is moribund through infirmities of body, and is exposed to afflictions and dangers which may any day prove fatal. But he bears within himself the life of Jesus which continues to triumph over everything, and will continue to do so (1Co 1:10). The change from the participle to marks the exulting and confident feeling; as in v. 2 and 5:17.

. * He regards himself as requiring chastening. His enemies might regard it as a sign of Divine displeasure, but he knows that the chastening is a merciful dispensation of God. He is probably thinking of Psa 118:17, Psa 118:18, , .

10. Here, at any rate, we may suppose that he has ceased to think of the accusations and insinuations of his adversaries, and is soaring above such distressing memories. It is somewhat far-fetched to see in these contrasts allusions to the sneer that he refused the maintenance of an Apostle, because he knew that he was not an Apostle, and that he took no pay for his teaching, because he knew that it was worthless. Yet B Weiss thinks that Paul and his fellow-workers had been called doleful, penniless paupers,- trbselige, armselige Habenichtse,- and that he is alluding to that here. There was plenty of in his life (Rom 9:2; Php 2:27), and in spite of his labouring with his hands to support himself, he was sometimes in need of help and gratefully accepted it (11:9; Php 4:15).

. Rom 5:3-5; 1Th 5:16; Php 2:18, Php 3:1, Php 4:4. Such passages illustrate Joh 15:11, Joh 16:33. The thought of Gods goodness to him and to his converts is an inexhaustible source of joy.

. dagger; Chrys. refers to the collections for the poor saints; but they made no one rich, and such an explanation is almost a bathos in a pan of so lofty a strain. It was spiritual riches which he bestowed with such profusion; of silver and gold he had little or none. Apart from 1Ti 6:17. no instance of in the sense of material wealth is to be found in St Pauls writings. On the other hand, his figurative use of the word has no parallel in the rest of the Greek Bible. Of fourteen instances of it, five occur in Ephesians. In the use of the derivatives , , , , the same rule will be found to hold, though there are some interesting exceptions (J. A. Robinson on Eph. iii. 8).

. As having nothing; not even himself. In becoming the bondservant of Jesus Christ, he had given both soul and body to Him, and he was no longer his own (Rom 1:1; 1Co 6:19). The may have its proper subjective force, but this view of the case is his own, not that of his adversaries.

. The word-play between simple and compound resembles that in 3:2 and 4:8. The compound implies keeping fast hold upon, having as a secure possession. See Milligan, Thessalonians, p. 155. Bachmann quotes Ephraim; omnia possidemus per potestatem, quam in coelis et in terris habemus. Meyer quotes Gemara Nedarim, f. 40. 2; Recipimus non esse pauperem nisi in scientia. In Occidente seu terra Israel dixerunt; in quo scientia est, is est ut ille, in quo omnia sunt; in quo illa deest, quid est in eo? What the Stoic claimed for the wise man is true of the Christian; (1Co 3:21). The whole world is the wealth of the believer, says Aug. in reference to this verse (De Civ. Dei, xx. 7); and in showing that evil may have its uses in the world he says of these last four verses; As then these oppositions of contraries lend beauty to the language, so the beauty of the course of this world is achieved by the opposition of contraries, arranged, as it were, by an eloquence not of words, but of things (ibid. ix. 18). Jerome says on v. 10; The believer has a whole world of wealth; the unbeliever has not a single farthing (Ep. liii. 11, in Migne, 10).

6:11-7:16. THE RESTORATION OF CONFIDENCE BETWEEN THE APOSTLE AND THE CORINTHIANS

Under the impulse of strong feeling the Apostle has been opening his heart with great frankness to his converts. He now asks them with great earnestness to make a similar return and to treat him with affectionate candour. The appeal is conveniently regarded as in two parts (6:11-7:4, 5-16), but the first part is rather violently interrupted by the interjection of a sudden warning against heathen modes of life which are sure to pollute the lives of the Corinthians (6:14-7:1), and would impede their reconciliation with the Apostle.

6:11-7:4. Appeal of the Reconciled Apostle to the Corinthians

Let me have some return for my affectionate frankness. Close intimacy with heathen life is impossible for you. Open your hearts to me as mine is ever open to you.

11O men of Corinth, my lips are unlocked to tell you everything about myself; my heart stands wide open to receive you and your confidences. 12There is no restraint in my feeling towards you; the restraint is in your own affections. 13But love should awaken love in return-I appeal to you as my children-let your hearts also be opened wide to receive me.

Warning against Intimacy with Heathen (6:14-7:1).

14 Come not into close fellowship with unbelievers who are no fit yokefellows for you. For

What partnership can righteousness have with iniquity?

Or how can light associate with darkness?

15What concord can there be between Purity and pollution?

Or what portion can a believer have with an unbeliever?

16And what agreement can Gods sanctuary have with idols?

For we, yes we, are a sanctuary of the living God. This is just what was meant when God said,

I will dwell in them and move among them,

And I will be their God, and they will be My people.

17Therefore come out from the midst of them,

And sever yourselves, saith the Lord,

And lay hold of nothing that is unclean:

And I will give you a welcome.

18And I will be to you a Father,

And ye shall be to Me sons and daughters,

Saith the Lord Almighty.

8. 1Seeing then that the promises which we have are no less than these, beloved friends, let us cleanse ourselves from everything that can defile flesh or spirit, and secure perfect consecration by reverence for God.

2Make room for me in your hearts. Why hesitate? In no single instance have I wronged any one, ruined any one, taken advantage of any one. 3It is not to put you in the wrong that I am saying this. Do not think that. In pleading my own cause I am blaming no one. I repeat what I said before; ye are in my very heart, and you will ever be there whether I die or live. 4I feel the greatest confidence in you; I take the greatest pride in you. And so I am filled with comfort, I am overflowing with joy, for all the affliction that I have to bear.

11. . Our mouth is open. In late Greek is almost always intransitive (Joh 1:51; 1Co 16:9) with the meaning of standing open. In class. Grk. the perf. pass. is preferred (2:12; Rom 3:13). There is much discussion as to whether these words refer to what the Apostle has just said or to what he is about to say. The former is right, but the latter may be to some extent included. He is himself a little surprised at the fulness with which he has opened his heart to them. The phrase is not a mere Hebraistic pleonasm, used to indicate that what is said is important (Mat 5:2, Mat 5:13:35; Act 8:35, Act 8:10:34; etc.). It is a picturesque indication that there has been no reserve on his part. Lata dilectio cordis nostri, quae vos omnes complectitur, non sinit ut taceamus ea quae prosunt vobis. Profectus enim discipulorum aperit os magistri (Herveius). His delight in them does not allow him to be silent.

. Very rarely does the Apostle address his converts by name (Gal 3:1; Php 4:5). Nowhere else does he do so to his Corinthians. The whole passage is affectionately tender.

. Just as his lips have been unsealed to tell them everything about himself and his office, so his heart has been set at liberty (Psa 119:32) to take all of them in. It has been expanded and stands wide open to receive them. Heat, as Chrysostom remarks, makes things expand, and warm affection makes his heart expand. Their hearts are so contracted that there is no room in them for him. Ab ore ad cor concludere debebant (Beng.). In his heart their misconduct is forgotten; their amendment and progress cancels all that, and sorrow is turned into joy (7:2-4).

12. . There is no restraint on my side; but whatever restraint there is is in your hearts. He had perhaps been accused of being close and reserved. Like the rapid changes of expression in vv. 14-16, the change from his to their is made to avoid repetition of the same word. In both cases the seat of the affections is meant. Bowels is an unfortunate rendering; the word means the upper part of the intestines, heart, liver, lungs, etc. Theophilus (ad Autol. ii. 10, 22) uses and as convertible terms (Lightfoot on Php 1:8). Many things cause the heart to close against others, meanness, suspicion, resentment for supposed injury. Are they quite free from all these things? 1Jn 3:17.

13. . In dictating he omits to supply a verb to govern this acc. Lit. But as the same requital, i.e. In order to give me an exact equivalent for what I give you, repay open heart with open heart. occurs Rom 1:27, but nowhere else in Bibl. Grk. Various ways are suggested of explaining the irregular construction, but the meaning is the same however we regard it. The simplest explanation is that, after the affectionate parenthesis , he forgets the opening construction. See cornely, ad loc.; Blass, 34. 3, 6.

. I am speaking as to my children; not as to children, implying that they are still young in the faith and need to be fed with milk (, 1Co 3:1); still less as the children say, which the Greek cannot mean. In neither case would be used, but it is St Pauls usual word in speaking of or to his spiritual children; 1Co 4:14, 1Co 4:17; Gal 4:19; 1Ti 1:2, 1Ti 1:18; etc. By inserting these words he mitigates the severity of . It is not a large demand, if a father claims affection from his children.

. Do you also open your hearts wide; looking back to v. 11. The Corinthians must surely make some response to his open-hearted statement; . He asks for the enlargement of their heart towards him; which was to be shown in separation from the world (F. W. Robertson).

6:14-7:1. This strongly worded admonition to make no compromise with heathenism comes in so abruptly here that a number of critics suppose that it is a fragment of another letter, and some maintain that the fragment is not by St Paul. We may set aside the latter hypothesis with confidence. The fact that , , , , , and are found nowhere else in N.T. counts for very little. There are more than three dozen of such words in each of the three Epistles, Ephesians, Colossians, and Philippians, and here these unusual words are needed by the subject. There is no inconsistency between this severe injunction and 1Co 5:9 f., 1Co 10:27 f. What is discouraged here is something much more intimate than accepting a heathens invitation to dinner. And there is nothing un-Pauline in defilement of flesh and spirit. It is true that he often treats the flesh as the sphere of sin, and the spirit as its opponent. But here he is using popular language, in which flesh and spirit sum up the totality of human nature. What stains the whole man is an abomination to be avoided. *

There is more to be said for the hypothesis that we have here a fragment of another of the Apostles letters, and probably the one mentioned 1Co 5:9. These verses might easily form part of the one there described. Moreover, if we abstract the passage, 7:2 fits on to 6:13 admirably; it is obviously a continuation, either immediate or by resumption, of the same topic. Nevertheless, this attractive hypothesis is a violent one. There is no evidence in Ms., or version, or quotation, that any copy of the Epistle ever lacked this passage. If it belonged originally to another Epistle, how did it come to be inserted here, if not in the letter dictated by St Paul, in one of the earliest copies made from it? An interpolator would have chosen a more suitable place. The interpolation, if it be one, might possibly be due to accident, the careless insertion of a leaf from one MS. among the leaves of another. But we require very strong internal evidence to justify the use of such an explanation; and on this point opinions differ. Some critics regard the disconnexion with the context so glaring, and the connexion of 6:13 with 7:2 so obvious, that the theory of insertion, either deliberate or accidental, is demonstrated. Others contend that the connexion with the context is natural and close. There is perhaps some exaggeration in both these views. It is not incredible that in the middle of his appeal for mutual frankness and affection, and after his declaration that the cramping constraint is all on their side, he should dart off to one main cause of that constraint, viz. their compromising attitude towards anti-Christian influences. Having relieved his mind of this distressing subject, he returns at once to his tender appeal. On the whole, this view seems better than the hypothesis of interpolation. But this is one of the many places in 2 Cor. in which our ignorance of the state of things at Corinth renders certainty unattainable. We do not know to what kind of intimacy with heathen acquaintances and customs the Apostle is alluding. But a sudden digression for a few minutes is more probable than a long pause.* In the latter case the return to v. 13 in 7:2 would be less probable. See Meyer or Kipper, ad loc.; Zahn, Intr. i. p. 349.

14. . Here, although perhaps not in 4:4, we shall be right in confining to those who do not believe the Gospel, the unconverted heathen (1Co 6:6, 1Co 7:12 ff., 1Co 10:27, 1Co 14:22 ff.). The false apostles are certainly not included, and the dat. does not mean to please unbelievers. And the metaphor in doubtless comes from Deu 22:10, where, among other unnatural combinations, ploughing with an ox and an ass harnessed together is prohibited. Species are made distinct by God, and man ought not to join together what He has put asunder. Cf. Lev 19:19. There may also be some allusion to Deu 11:16, where for lest thy heart be deceived LXX has , and what follows is a warning against idolatry, , lest thy heart be enlarged so as to embrace heathenism. But the other allusion is manifest. Heathen belong to one species, Christians to quite another, and it is against nature that Christians should be yokefellows with them. They will not walk as Christians do, and Christians must not walk in their ways. The meaning is not to be confined to mixed marriages; intimate combinations of other kinds are condemned. But with characteristic tenderness and tact St Paul does not assert that such things have taken place. He says, Become not incongruously yoked with unbelievers; such things may happen if they are not warned. Even the RV. does not preserve the important . There is much softening in Do not let yourselves become. Cf. (Eph 5:7). See Blass, 37. 6, 62. 3. The idea of = balance and of scales unfairly tipped is certainly not in the phrase, although Theophylact takes it so; be not too much inclined to the heathen. St Paul had said that he himself was willing to behave as a heathen to heathen (1Co 9:21; cf. Gal 2:19), but not in the way of sharing or condoning their practices.

; The absolute incongruity between Christians and pagans is emphasized by quickly delivered argumentative questions, as in 12:17, 18. They are illustrations of the Apostles rhetorical power. The first four questions are in pairs; the last being a conclusion to the series and a premiss for what follows. The great variety of expression is no doubt studied, and it is effective. But inferior MSS. here and there spoil the effect by assimilating the constructions. For what partnership has righteousness with lawlessness, or what association can there be between light and darkness? The change from to is for the sake of change, and we need not look to any important difference of meaning, as that implies that each partner has a share, e.g. of the profits, whereas every member of a society enjoys the whole of what is , as the use of a park or building.

Here, as in v. 8 (honour and dishonour), AV makes a verbal antithesis which does not exist in the Greek. We require righteousness with lawlessness (2Th 2:7; 1Jn 3:4) or with iniquity (Rom 4:7, Rom 6:19). Although is a hapaxleg., occurs five times in 1 Cor.

. We have four different constructions in the five sentences, all for the sake of variety; two datives, dat. followed by ,. gen. followed by , dat. followed by The after . is late Greek; (Epict. Dis. ii. 20); cf. Ecclus. 13:3. Light and darkness as a spiritual antithesis is freq. in N.T. and elsewhere (Rom 13:12; Eph 5:8; 1Jn 2:9; Act 26:18; Isa 42:16f; etc.). In N.T., is neuter.

15. ; In the first couplet of questions we have abstract terms, in the second, concrete; And what concord is there of Christ with Belial? The Head of the Heavenly society is opposed to the Head of the infernal kingdom, the Pattern of perfect purity to the representative of devilish abominations. But is it possible that Beliar here is Antichrist? What harmony can there be of Christ with Antichrist? The antithesis is attractive rather than probable; but Bousset treats it as certain, and Antichrist is here represented as the devil incarnate. The Sun of righteousness and the Prince of darkness is the probable antithesis. In O.T. Belial is often mentioned as meaning worthlessness, ruin, desperate wickedness. Later, Belial or Beliar or Berial comes to be a name for Satan or some Satanic power. In the Book of Jubilees (1:20) Moses prays, Create in Thy people an upright spirit, and let not the spirit of Beliar rule over them to accuse them before Thee. In the Testaments it is connected with various evil spirits, e.g. of impurity (Reub. 4:11, 6:3; Sim. 5:3), wrath (Dan 1:7, Dan 1:8), and so forth. Choose, therefore, for yourselves either the light or the darkness, either the law of the Lord or the works of Beliar (Lev 19:1).

The interchange of and is not uncommon; e.g. and , and . Alcibiades had a lisp which turned into , saying for , for … (Aristoph. Vesp. 45). Inferior texts here have , or , or ; Vulg. Belial. In LXX it is translated , , , , and in the A text . For the Beliar myth see Charles, Ascension of Isaiah, pp. liv f. ( B C P, d e f Copt.) is to be preferred to (D E G K L, g Syrr.). Note that d e differ from D E.

; Here we have a verbal antithesis, and AV obliterates it; he that believeth with an infidel. Better, What portion hath a believer with an unbeliever? (RV). Comp. 1Ti 5:16 and Act 16:1 with Joh 20:27. suggests that there is a whole to be shared (Act 8:21). Cf. (Psa_93 [1.] 18). It is certain that does not mean one who is faithful, viz. God; . Fidelis Dominus in omnibus verbis suis (Psa_144 [v.] 13).*

16. ; In this final question, which has no pair, there is no new construction; What agreement hath Gods sanctuary with idols? The noun is a technical term with the Stoics; it is not found elsewhere in Bibl. Grk., but , according to agreement occurs in papyri. Cf. (Exo 23:1). Manasseh had put a graven image of Ashera in the house of the Lord, and Josiah removed and burnt it (2Ki 21:7, 2Ki 23:6). Ezekiel tells of other abominations (8. 3-18), for which unsparing punishments were inflicted by God. The history of Israel had shown with terrible distinctness that God allowed no agreement between His house and idols. This shows that is not to be understood before , as if the opposition was between the temple of God and a temple of idols. The absolute incongruity is between Gods sanctuary, in which not even an image of Himself might be put up, and images of false gods; also perhaps between dead idols and the temple of the living God. By the introduction of idols the temple ceases to be a temple of God.

. The Most High dwelleth not in temples made with hands (Act 7:48, Act 17:24). The only suitable temple of the living God is the souls of living beings who can adore and love Him. And such are we. The (see crit, note) is very emphatic. The Christian Church, rather than the individual Christian (1Co 6:19), is here regarded as Gods sanctuary. What is it about us that is divine? asks Seneca; Quaerendum est quod non fiat in dies deterius, cui non possit obstari. Quid hoc est? animus; sed hit rectus, bonus, magnus. Quid aliud voces hunc, quam Deum in humano corpore hospitantem Subsilire in coelum ex angulo licet; exsurge modo, et to quoque dignum finge Deo (Ep. xxxi. 9, 10). Calvin states the same fact somewhat differently: In Deo hoc speciale est, qui quemcunque locum dignatur sua praesentia, etiam sanctificat. As in Joh 2:21, , we have rather than , when human beings are spoken of as shrines for God to dwell in. The was the most sacred part of the , which included buildings for other uses than that of worship and also open spaces. Cf. 1Co 3:16, 1Co 3:3:6. 1Co 3:19; Eph 2:21. is from , to dwell.

We ought certainly to read ( * B D * L P 17, 67**, d e Copt. Aeth.) rather than ( 3 C D3 E F G K, Vulg. Syrr. Arm.), which probably comes from 1Co 3:16. The confusion between and in MSS. is freq. Cf. 7:12, 8:8, 19; 1Co 7:15. * has , an obvious correction.

. We have first a paraphrase and then a quotation of the LXX of Lev 26:11, Lev 26:12, with a mixture of other passages. Cf. Isa 52:11; Eze 20:34, Eze 20:37:27; 2Sa 7:14; but the remarkable is not in any of them. It is much stronger than walk among them or tabernacle among them. The introductory words show in each case what passage the Apostle has in his mind. points to Lev 26:12, to Isa 52:5 or Eze 20:33 or 37:21, and to 2Sa 7:8. Cf. Eze 11:17; Zep 3:20; Zec 10:8.

. This privilege depends upon their willingness to accept Him; Deus natura omnium est, voluntate paucorum (Pseudo-Primasius).

17. . The introduces the practical conclusion to be drawn from vv. 14-16, and to make it as impressive as possible it is expressed in language taken from the utterances of Jehovah in O.T. The withdrawal is to be moral and spiritual, not local; it is not meant that Christians are to migrate from heathen cities. And the aor. imperat. shows that the withdrawal is to be immediate and decisive, as in 18:4, where Swete remarks that the cry , , rings through the Hebrew history; in the call of Abram, in the rescue of Lot, in the Exodus, in the call to depart from the neighbourhood of the tents of Dathan and Abiram, etc. Cf. Eph 5:11; 1Ti 5:22. See Index IV.

. In Heb. it is an unclean person. Here the adj. may be masc. or neut. Luther, AV, RV., follow Chrys. in regarding it as neur.

. Will receive you with favour. The compound verb is found in LXX, esp. of Gods promises, but no where else in N.T. St Luke, both in Gospel and Acts, often has in the same sense = welcome.

18. . This may mean I will become to you (Mat 19:5; Eph 5:31); but more probably the means for, to serve as (Heb 1:5, Heb 1:8:10; Eph 1:12) father. There is to be a family likeness and family affection between God and them. Cf. Jubilees 1:24. They have been called out of their original home, and their new one will more than compensate them. If the friendship of the world means enmity with God (Jam 4:4), the only N.T. passage in which occurs,-it is likely to be true that separation from the world will lead to friendship with God. The second Isaiah (43:6), with characteristic insight, penetrates to the truth that there are daughters of God as well as sons of God. But this truth was only dimly recognized until Christianity raised woman from the degradation into which she had been thrust, not only in heathen cities, like Corinth, but even among the Chosen People. With the wording comp. 2Sa 7:14.

. Saith the Lord All-Ruler or All-sovereign. See Swete on Rev 1:8, the only other book in N.T. in which occurs. There and in O.T. it is freq. It indicates One who rules over all rather than One who is able do all things, (Wisd. 7:23, 11:17, 18:15). The promises of such a Potentate are no mean thing, and they are sure to be fulfilled.

* This chapter was the Second Lesson at Evensong on 8 June 1688, after the Seven Bishops had been imprisoned in the Tower. See also Job 11:14-20, which was part of the First Lesson.

* Calvin finds meaning in the order of the clauses; Prius tempus benevolentiac ponitur, deinde dies salutis; quo innuitur ex sola Dei misericordia tanquam ex fonte manare nobis salutem.

D D (Sixth century). Codex Claromontanus; now at Paris. A Graeco-Latin MS. The Latin (d) is akin to the Old Latin. Many subsequent hands (sixth to ninth centuries) have corrected the MS.

* information respecting the commentator is to be found in the volume on the First Epistle, pp. lxvi f.

F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trinity College, Cambridge.

G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). The Greek text is almost the same as that of F, but the Latin (g) shows Old Latin elements.

d d The Latin companion of D

e d The Latin companion of E

g d The Latin companion of G

* Nihil enim magis ridiculum quam de tua apud alios existimations vindicanda contendere quam ipse tibi flagitiosa ac turpi vita contumeliam arcessas (Calv.).

E E (Ninth century). At Petrograd. A copy of D, and unimportant

(Fourth century). Codex Sinaiticus; now at Petrograd, the only uncial MS. containing the whole N.T.

B B (Fourth century). Codex Vaticanus.

C C (Fifth century). Codex Ephraemi, a Palimpsest; now at Paris, very defective. Of 2 Corinthians all from 10:8 onwards is wanting.

K K (Ninth century). Codex Mosquensis; now at Moscow.

L L (Ninth century). Codex Angelicus; now in the Angelica Library at Rome.

P P (Ninth century). Codex Porfirianus Chiovensis, formerly possessed by Bishop Porfiri of Kiev, and now at Petrograd.

17 17. (Evan. 33, Act_13. Ninth century). Now at paris. The queen of the cursives and the best for the Pauline Epistles; more than any other it preserves Pre-Syrian readings and agrees with B D L.

f d The Latin companion of F

* St Paul would not mention as an apostolic hardship the fasts which he practised for his own spiritual good (Beet).

* Their enemies did them service against their wills (Chrys.).

Sicut qui ignoti et cogniti (Vulg.); ut qui ignoraniur et cognosciniur (Aug.).

* ut castignti et non mortificati (Vulg.); ut coerciti et non mortificati (Aug.).

dagger; multos locuplolantes (Vulg.); multos ditanles (Aug.).

* It is an error to suppose that Paul makes a rigorous distinction between the and the and its members in relation to the seat of sin (O.Cone. Paul, p. 228).

A. Sabatier, who rejects the less violent hypotheses that 10.- 13. is part of another letter, accepts this hypotheses as correct (The Apostle Paul, p. 177 n.).

Lietzmann warns us against reosrting to the hypotheses of die von der Kritik aufgewirbelten fiiegenden Bltler, die sich an verschiedenen Stellen des N.T. so uerwunderliche Ruhepltae ausgesucht haben sollen. Bousset says that reasons for excising the passage are worthy of consideration but not convincing, nicht durchschlagend. Calvin remarks that the Apostle, having regained his hold over his converts, hastens to warn them of a perilous evil. Perhaps it was an evil which had led to the temporaty breach between him and his converts.

* Wir haben uns hinteRV 13 eine lange Pause im Dictieren (Lietzmann).

Cf. Plautus, Aulularia, II. ii. 51f., Nunc si filiam locassim mean tibi, in mentem venit, Te bovem esse, et me esse asellum: ubi tecum conjunctus siem, Ubi onus nequeam ferre pariter, jaceam ego asinus in luto; Tu me bos haud magis respicias.. Here the dat. implies that the will dominate.

* There is much danger in applying this law. It is perilous when men begin to decide who are believers and who not by party badges (F. W. Robertson).

67 67. (Eleventh century). At Vienna. Has valuable marginal readings (67 * *) akin to B and M; these readings must have been copied from an ancient MS., but not from the Codex Ruber itself.

Fuente: International Critical Commentary New Testament

Ambassadors for Christ

2Co 5:20-21; 2Co 6:1-10

On Gods side the work of reconciliation is complete. Everything has been done and is in readiness to make forgiveness and justifying righteousness possible as soon as a penitent soul asks for them. He only waits for us to make application for our share in the atonement of Calvary. Many as our trespasses have been, they are not reckoned to us, because they were reckoned to Christ. God wants this known, and so from age to age sends out ambassadors to announce these terms and urge men to accept them.

God sends none forth to entreat men without cooperating with them. When rain falls on a slab of rock, it falls in vain. Be not rock, but loam to the gentle fall of Gods grace. Let none of us be stumbling-blocks by the inconsistencies of our character, but all of us stepping-stones and ascending stairways for other souls.

The three marvelous series of paradoxes in 2Co 6:4-10 deserve careful pondering. The first series enumerates Pauls sufferings on behalf of the Gospel; the second, his behavior under them; the third, the contrast between appearance and reality, as judged respectively by time and eternity. The stoic bears lifes sorrows with compressed lips; the Christian, with a smile. Let us be always rejoicing, many enriching, and all things possessing.

Fuente: F.B. Meyer’s Through the Bible Commentary

The Ideal Minister, Of Christ

2Co 6:1-10

We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. (vv. 1-10)

This is the standard that the Spirit of God sets up for every servant of Christ, and is that at which every true minister of God should aim. You will notice the apostle speaks of such as fellow workers with the rest of His people. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. The New Testament minister of Christ, the scriptural pastor, evangelist, or teacher, is not one who lords it over the consciences of Gods people, but he is a fellow worker with them. The words, with him, which may suggest workers together with God, are not really found in the original. The apostle is not exactly saying, We are fellow workers with God, for we are under God as our Master, but we who are members of the church, and those of us who have particular responsibility, are fellow workers, we are laborers together for the blessing of the whole body of Christ and for the evangelization of a lost world. Addressing this church, the apostle says, Webeseech you also that ye receive not the grace of God in vain. Christians have been richly blessed; God has lavished His goodness upon us. What response are we making to the love of His heart? To receive His great goodness, to glory in salvation by grace, and yet to live carnal, worldly lives is indeed to receivethe grace of God in vain. Let there be on our part a constant response of loving devotion to Him who has so graciously accepted us in the Beloved.

For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time: behold, now is the day of salvation. The apostle quotes this passage from the Old Testament to remind us how God has taken us up when poor sinners and has made us His own. But I cannot pass the last part of this quotation without reminding any who are out of Christ that this message of salvation is still going out to a lost world and to all men everywhere. God is saying, Behold, now is the accepted time; behold, now is the day of salvation. If you are still in your sins, still out of Christ, there is no reason why you should go on even for one more day, for one hour, even for one minute, refusing the salvation God is offering, or fearing to appropriate it lest it might not yet be Gods time to save. It is ever Gods time: Now is the accepted time; behold, now is the day of salvation. The moment you are ready to turn to God as a poor, lost, needy sinner, that moment He is ready to receive and to save and to grant you His forgiveness and to make you His child. This verse really comes in parenthetically. In the verses that follow the apostle sets forth the ideal minister of Christ.

In the first place, he must be careful of his own personal behavior that he may not stumble another. Giving no offence in any thing. By the term offence he does not mean hurting peoples feelings. It is quite impossible for any servant of Christ to behave himself so as never to hurt the feelings of someone. It is impossible to so speak, to so act that one can forever be free from hurting peoples feelings. Some people carry their feelings on their sleeves all the time. If you do not shake hands with them, you probably intended to slight them. If you do, you hurt them, forgetting they have rheumatism. If you stop to speak with them, you are interrupting them. If you do not, you are high-hatting them. If you write them a letter, they are sure you want to get their money. If you do not, you are neglecting them. If you visit them, you are bothering them. If you do not, it shows you have no interest in the flock. It is impossible to please everyone, but when the apostle says, Giving no offence, he means so behaving yourself that no one can point to you and say, That mans ways are such that I lose confidence in the salvation that he professes. The minister of Christ must first of all be a regenerated man, and then a man walking in the power of the Holy Spirit, giving no occasion of stumbling in anything, that the ministry be not blamed. But in all things approving ourselves as the ministers of God, in much patience. How much patience the minister of Christ needs!

The apostle then gives us three series of nines. First, he gives us in nine different expressions the training of the minister of Christ. He is to manifest much patience in affliction. He is not to expect to be above affliction; it is the common lot of Gods people in this scene. And the minister of Christ must share with the rest in necessity. He is not to expect to live in luxury while others are often distressed. I have been thankful for experiences that God has given me in difficult pioneer days in Christian work. They enable me to enter into the feelings of others who are in deep need. I have often known what it was to pull up my belt one notch for breakfast, and another for lunch, and another for supper. The longest time I went without food and kept on preaching, was three days and three nights, and yet by the grace of God I was enabled to preach three times a day during those three days and nights. I happened to be in a place where I had no money, and Gods people thought I lived by faith and they let me do it, but nothing came in for food. I have often thanked God for those days, for I have found out how God could sustain a man altogether without food. I shall never forget when on the morning of the fourth day I thought I would stay in bed for breakfast, and then I saw a letter slipped under my door. I opened it and found these words, Enclosed is an expression of Christian fellowship, and there was a ten-dollar bill. I went out and enjoyed the best breakfast that I ever remember having in my life. Hunger whets the appetite. I fancy there are very few who have trod the path of faith who have not known these things.

And then the Christian minister is to approve himself in distresses, and if he cannot find anything otherwise to distress him, he will always find someone to help him along. In Pauls day ministers had to pass through what few of us are called upon to pass through these days. In stripes, in imprisonments, in tumults, in labors, in watchings, in fastings. Here you have the training of the minister. He is to learn his lessons in the school of affliction that he may able to enter into and sympathize with the people of God in their afflictions.

And then in verses 6-7 we read of nine characteristics that should mark him out as a man of God. He is to be characterized by pureness. The minister of Christ is to be above anything like uncleanness of life or thought, he is to be marked by that purity that characterized the Lord Jesus Christ. And then by knowledge. It is his responsibility to become acquainted with the things of God and with other branches of useful knowledge that may help him to minister to people in their various states of heart and mind, for he should be Christs servant to the fullest possible extent. Then he must be marked by longsuffering, not readily provoked. In fact, the apostle tells us that where love controls the heart, one is not easily provoked. Nothing so shows a man out of fellowship with God as a bad temper. A bad-tempered minister will never be a real testimony for Christ. Then, by kindness. And how one fails in this, how little he rises to this ideal! Men and women long to find those who have a tender, kindly interest in them. And this should characterize the pastor.

But next we read, by the Holy Ghost. He is to be a man not only indwelt by the Holy Spirit but filled with the Spirit of God, living in the power of the Spirit, and so ministering by the Spirit. I have prayed hundreds of times, and I still pray, God keep me from ever being able to preach except in the power of the Holy Spirit of God. I would rather be smitten dumb than mock God and mock the people to whom I speak, by simply standing up to give them my own vain thoughts instead of the mind of God in the energy of His Spirit. And then again we read, By love unfeigned. A love that is genuine, not put on, that is not pretended but is real, because implanted in the heart by the Spirit of God. By the word of truth. The minister of Christ must know his Bible, and preach the Bible by the power of God, which only comes as one draws from Him in secret before appearing in public. By the armour of righteousness on the right hand and on the left. That is, right living, right doing.

And then in closing this description of the ideal minister we have in verses 8-10, nine paradoxes which are all to be seen in the man of God. By honour and dishonour. Some may approve and some may disapprove, but he is to keep the even tenor of his way. By evil report and good report. Some may say wicked, unkind things about him, but he is not to retaliate. Others may over-praise him, but he is not to be lifted up but to go on in dependence on the Lord. As deceivers, and yet true. Men may claim that he knows not whereof he speaks, but he is to give his message knowing it to be the very Word of God. As unknown, and yet well known. How little the minister of Christ counts for in the great world outside, and yet how much he may mean to the people of God. I remember well how stirred I was when our late beloved brother, Dr. E. A. Torrey, passed away. I was in New York and I picked up a newspaper, and there saw a little two-inch item saying that Dr. R. A. Torrey had died, and in the same paper there was a column-and-a-half telling of the death of a movie actor on the same date. But when I picked up a Christian journal a little later, I found column after column telling of Dr. Torrey, and there was no mention of the actor! It makes all the difference which crowd you belong to. As dying, and, behold, we live. The apostle says, I die daily, and then again, We which live are always delivered unto death for Jesus sake (4:11). And then, As chastened, and not killed-as patiently enduring divine discipline and yet not killed. As sorrowful, yet always rejoicing. How can a man be sorrowful and always be rejoicing? No man can look around upon a world like this without sorrow if he possesses the Spirit of Christ. Yet we are made to rejoice as we think of the goodness of the Lord. As poor, yet making many rich. I have heard of very few servants of Christ possessed of much of this worlds wealth. They go through life giving not only their testimony but of their means to bless and help others, and die at last leaving little behind them, and yet if they have been the means of bringing many souls to Christ and building up His people in the truth, what a privilege that is, for they have been making many rich. As having nothing, and yet possessing all things. The minister of Christ surrenders in a large measure his right to a place in this world, to the honor of this world, to the wealth of this world. But though surrendering it all, though it seems he may be literally throwing away his life, in Christ he has everything. This is the ideal minister of Christ. To what extent do we who are engaged in the work of the Lord measure up to it? Let us test ourselves by these verses, and seek by grace to manifest those things that the Holy Spirit here puts before us. Then our hearers will indeed realize that we have been with Jesus and learned of Him!

Fuente: Commentaries on the New Testament and Prophets

2Co 6:1

I. Consider, first, the Apostle’s caution, that we do not receive the grace of God in vain. The word grace has various significations in Scripture, some of more restricted and some of wider meaning. Sometimes it denotes mere kindness of purpose, and is applied to the free and unmerited love of God, by which He was first moved to the scheme of human redemption. Sometimes it stands as the general name for the gospel, as indicating the kindlier genesis of that economy as distinguished from the bondage spirit of law. Sometimes it is put for all the sanctifying, comforting, and sustaining influences of the Holy Spirit. But in the text, and in some other passages, the word is better understood in a broader sense than any of these, and indeed as inclusive of them-namely, as referring not only to all the overtures of grace and mercy which God has made to us in the gospel of His dear Son, but to all those ministries of the Word and the Spirit by which those overtures may be most easily accepted. Now such is the perverseness of man’s will, it is implied in the text, that all these means and ministries for his happiness may be offered him to no purpose. The injured Father of our spirits may stretch out His hand and find there is none to regard it; and the grace that He would have bestowed upon us for our conversion is either rejected or received in vain.

II. The text supposes that it is a real option with us whether the grace of God is received in vain or not; that despite of all apparent difficulties, whether based upon the Divine decrees or upon the sovereignty and spontaneousness of Divine grace itself, it is practically competent to every one of us to use such means as shall facilitate the proper and effectual influence of grace upon our minds. While we must cherish the habitual conviction of our dependence upon God’s promised influence to render His own message effectual, we are really bound, on the other hand, to use all moral endeavours for making it effectual. We shall receive the grace of God in vain if we receive it doubtingly, with perplexed thoughts, with limitations either in it or in ourselves, calculated to make it insufficient for its end.

D. Moore, Penny Pulpit, No. 3395.

Consider certain particulars, in which men, endowed with a certain degree of right feeling in religion, are most apt to go wrong.

I. In the government of their thoughts and imaginations men are apt sometimes to fancy, if they do right, that they may think as they please. But this is surely an inexcusable mistake; for the order and government of our thought proves what we are more distinctly than anything else. In thinking we are alone with God, and the ordering of our thoughts aright is neither more nor less than behaving rightly towards Him. Consider, then, whether your improvement in this respect has been answerable to the means of grace which Almighty God has mercifully afforded you. We ought not to be satisfied with our own devotion of heart, till we find our thoughts returning of their own accord towards heaven whenever they have been interrupted by any worldly call or anxiety.

II. To know whether we are quite sincere in receiving the grace of God, we must consider whether we are the better for it in our daily discourse and conversation with other men. Not that we are to be always talking of religious subjects, but since one of the most necessary truths for a Christian to believe is the corruption of the heart and tongue, it is impossible but that one, who has a true and increasing sense of it, must be more and more on his guard that he offend not in words. This will, perhaps, be the very surest sign and mark by which a sincere man may satisfy his own conscience, that he is really the better for the inestimable love of God in making and keeping him a Christian.

III. Another mark is this-Are we daily becoming more industrious and readier to deny ourselves for the help and comfort of our neighbour? The more we know of the gospel, the more we know of God’s love to us, how dear it cost Him, how far it reaches, how unceasing and unwearied it is; the more pressing, therefore, is the call upon us to think nothing too good for our brethren, no sacrifice too costly to be offered for the sake of ensuring their eternal welfare.

Plain Sermons by Contributors to “Tracts for the Times” vol. iv., p. 1.

What is it to receive the grace of God in vain? To this question a threefold answer may be given.

I. There is the non-use of grace-the neglect of a great salvation. In vain is it here, within the sphere of our knowledge and within the possible grasp of our faith, ready for immediate application to all the uses of life and to all its heart-needs, if it be simply ignored.

II. A thing is received in vain if it is perverted and turned to some alien use. Such perversion of the gospel is, alas! too easy and too common. It may be made (1) a cloak for sin, (2) a tent for indolence, (3) the signal for perpetual controversy.

III. There is yet another way of perverting the grace of God, and one which comes closely home to ourselves-the very little and imperfect use we make of it as Christians.

A. Raleigh, From Dawn to the Perfect Day, p. 297.

Fellow-workers with God.

In these words is expressed the bond of fellowship in which we all meet as brethren in the Church of God: “fellow-workers with God,” not blind instruments, not simple recipients, but having freedom to work for ourselves and being called to cooperate in the work with the Almighty Hand which can need nothing of His creatures. This grand yet mysterious title belongs to man as man, but belongs especially to Christians as Christians.

I. Such power is the birthright of humanity, and the birthright, as always, is restored to us in a Diviner perfection by the Lord Jesus Christ. The very mystery of His incarnation is the supreme exemplification of the working together of humanity with Godhead for the salvation of the world. The Christian who knows God as his Father in heaven, and who in the true Son of God and man has at once the strength and the pattern of an energetic service of faith, is without excuse if he ever forgets that he is a fellow-worker with God.

II. What is it to be a fellow-worker with God? There is a true service of God in the sphere of the visible world and this present life; but there is a deeper and truer service in conscious fellow-working for the kingdom which is avowedly the kingdom of salvation, not touching merely the transitory and visible present, but dealing with that which, being spiritual, is immortal, and so stretching on to an illimitable future.

III. This view of life is full of grandeur and of far-reaching and manifold significance. It has a lesson (1) of humility and sobriety; (2) of confident hope; (3) of unity among ourselves; (4) of cheerful and hopeful patience.

A. Barry, First Words in Australia, p, 35.

References: 2Co 6:1.-Clergyman’s Magazine, vol. iv., p. 89; vol. viii., p. 91; J. Vaughan, Fifty Sermons, 8th series, p. 193; W. Hay Aitken, Mission Sermons, vol. i., p. 331; E. Cooper, Practical Sermons, p. 32; R. Forrest, Church of England Pulpit, vol. ix., p. 85; Scott, Christian World Pulpit, vol. xx., p. 1. 2Co 6:1, 2Co 6:2.-W. Hubbard, Ibid., vol. ix., p. 296; S. Martin, Sermons, p. 23. 2Co 6:1-10.-A. Short, Christian World Pulpit, vol. xii., p. 376; F. W. Robertson, Lectures on Corinthians, p. 347. 2Co 6:2.-Spurgeon, Sermons, vol. x., No. 603; vol. xxiv., No. 1394; W. C. E. Newbolt, Counsels of Faith and Practice, p. 114; R.A.Bertram, Christian World Pulpit, vol. vii., p. 315; G. Brooks, Five Hundred Outlines, p. 327; Homiletic Quarterly, vol. ii., p. 274. 2Co 6:3.-A. M. Brown, Christian World Pulpit, vol. ix., p. 220. 2Co 6:5.-C. S. Horne, Ibid., vol. xxxvi., p. 232. 2Co 6:6.-C. J. Vaughan, Words of Hope, p. 113. 2Co 6:7-10.-Homilist, 4th series, vol. i., p. 31. 2Co 6:9.-J. Edmunds, Sermons in a Village Church, p. 114.

2Co 6:9-10

A String of Paradoxes.

I. Note the first paradox of the text: “As unknown, and yet well known.” The early disciples were a literally unknown and obscure set of persons, even the Apostles themselves being called from the most ordinary avocations of life. By far the greatest of their number, notwithstanding his natural and acquired ability, was sneered at by the world of his day. The world, as a whole, still misjudges and underrates the Church. The Apostle John’s declaration is as true now as ever: “The world knoweth us not,”-unknown to the world, yet well known to the Church triumphant and to the angels of God. Our names are written, not on earth, but in heaven itself.

II. “As dying, and, behold, we live; as chastened, and not killed.” It is not our only life that the world sees; we have another, an inner, higher, diviner life, hid with Christ in God-a life of faith, a life of love, a life of hope, hope which, like an electric conductor, draws light from the very Throne of God, and tinges the dark death-cloud with the radiancy of the immortality beyond. And though this the earthly house of our tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

III. Hear also the third paradox: “As sorrowful, yet alway rejoicing.” When the little bird starts from the twig to breast the force of the storm, the wind as it meets it only tends to drive it higher and higher towards the sky. In like manner the storms of life, as the Christian faces them, do but force him higher and higher, until he reaches that calm elevation above the storm where the sun of Divine love and peace sheds its light and warmth upon his soul.

IV. “As poor, yet making many rich.” Poor enough were the Apostles and their early followers, and significant is the fact that not poverty but wealth has been the Church’s chiefest bane. But amidst present poverty, God’s children have the power to scatter broadcast present wealth-the power to impart a knowledge of riches that wax not old.

V. “As having nothing, and yet possessing all things.” A man may own a magnificent picture-gallery on earth, and yet, because of his lack of sympathy with painting, the poor man whom he permits to visit it, who has the mystic sympathy, may be the truest possessor of the pictures. Even so in reference to the Christian and the universe in which he lives: though legally he may have nothing, yet, being in harmony with the Spirit of the great Creator, he can trace His hand in every work; and whilst the wicked never acknowledge God in nature, he in reality, by sympathy and spiritual discernment, possesses all things.

J. W. Atkinson, Penny Pulpit, new series, No. 956.

References: 2Co 6:10.-Preacher’s Monthly, vol. viii., p. 1; J. Vaughan, Sermons, 13th series, p. 101; W. Moffat, Christian World Pulpit, vol. xvi., p. 325; Sermons for Boys and Girls, p. 14; Homilist, 2nd series, vol. iv., p. 217. 2Co 6:11.-Ibid., 4th series, vol. i., p. 352.

2Co 6:14

Communion with God.

I. We can require no proof that God and the wicked man cannot be said to have fellowship or communion, though God be about that wicked man’s path and spieth out all his ways. There is no proposing of the same object or end, for God proposes His own glory, whereas the wicked man proposes the gratification of his own sinful propensities. To have fellowship, to have communion with God, what can this denote, if not that human nature has been wondrously purged from its corruption, refined into something of affinity to the ethereal, and endowed with affections which find their counterpart objects in the Divine Being alone? You see at once the contradiction between the assertions-that a man is in fellowship with God and yet loves the present world-is eager for its wealth, addicted to its pleasures, or ambitious for its honours. The phraseology of our text implies a state of concord or friendship-a state, in fact, on man’s part, of what we commonly understand by religion.

II. We cannot conceal from ourselves that there is a great deal of vague hope of heaven which takes little or no account of what must necessarily be the character of the inhabitants of heaven. It follows so naturally, with regard to earthly things, that we seek what we love, that there is very little difficulty, with regard to heavenly things, to draw from the fact of loving the inference that we must be in earnest as candidates for a kingdom of which we so readily recognise the worth and attractiveness. But we forget that in order to anything of happiness there must be a correspondence between the dispositions of the inhabitants of a world and the glories and enjoyments of that world. It is nothing that we have a relish for descriptions of heaven. The question is whether we have any conformity with the inhabitants of heaven.

H. Melvill, Penny Pulpit, No. 2215.

References: 2Co 6:14.-Clergyman’s Magazine, vol. i., p. 223; Preacher’s Monthly, vol. ii., p. 246. 2Co 6:15.-G. Brooks, Five Hundred Outlines, p. 260. 2Co 6:16.-Homilist, 2nd series, vol. i., p. 296; vol. iv., p. 588; J. Irons, Thursday Penny Pulpit, vol. ix., p. 85; F. W. Farrar, Christian World Pulpit, vol. xxx., p. 8; Spurgeon, Morning by Morning, p. 126: Plain Sermons by Contributors to “Tracts for the Times,” vol. x., p. 142. 2Co 6:17.-Spurgeon, Morning by Morning, p. 255. 2Co 6:17, 2Co 6:18.-W. Landels, Christian World Pulpit, vol. v., p. 4; Preacher’s Monthly, vol. ix., p. 115.

Fuente: The Sermon Bible

7. The Example of the Apostle Paul; His Testings and Trials.

CHAPTER 6:1-13

He beseeches the Corinthians as coworkers, in view of the ministry of reconciliation, not to receive this grace of God in vain. This is not a contradiction of the doctrine of the security of a true believer. The apostle evidently was uneasy about some of these Corinthian Christians and feared that some had not received the grace of God in their hearts. Their conduct led him to this questioning. If the grace of God comes to man it may be received in vain and lead not to the blessed results in quickening power and real salvation for which it is given. The security of His children is unquestionable, not so much through their perseverance, as men say, but by His power through faith; but the Corinthians needed and received faithful entreaty, for their ways were not such as became the gospel. They were compromising His glory, who had called them to the fellowship of His Son; and the apostle instead of comforting them with the blessed assurance of the close of Rom 8:1-39, would here exercise conscience as well as affection in presence of Gods grace (William Kelly).

Interesting is the quotation from Isa 49:1-26. A careful examination of Isa 49:4-8 is suggested. It is a prophecy concerning the Messiah. His rejection by Israel is there predicted, and the words of the eighth verse, quoted here, I have heard thee in a time accepted and in the day of salvation I have succored thee are addressed to Christ, whom Israel rejected. God raised Him from the dead, and though Israel is not gathered, He becomes the power of salvation for the Gentiles. This is the meaning of behold now is the accepted time; behold now is the day of salvation. Now means this present dispensation when salvation is offered to the Gentiles. But grace rejected, neglected or perverted, as it is the case in this age in which grace reigns through righteousness, will bring judgment, followed by the blessings for Israel and the earth.

The apostle speaks once more of himself and describes negatively and positively the moral features which he manifested in his life as a true minister of God. He knew nothing of inconsistency in life, which is so detrimental to the ministry of the Word. Giving no offence in anything that the ministry be not blamed. Well has it been said, Christianity is real and living, not dogmatic only, still less official, else it becomes of all things the most contemptible. The apostles life in every detail was a comment on his ministry. He practiced what he preached, The opposite undermines any preaching or teaching. But in everything commending ourselves as the ministers of God. There was more than the avoidance of offence; in anything, in all conditions and under all circumstances he behaved himself as becomes the minister of God, the ambassador of Christ. In much patience, never impatient, but always enduring in afflictions of various kinds when the world and the god of this age pressed him hard; in necessities and straits, when there seemed to be no escape. Then there were sufferings: in stripes, in prisons, in tumults. Of these we read more in chapter 11. Then there are named things he took upon himself willingly and gladly as the minister of God, namely: labors, watchings and fastings. By these he manifested his devotedness. Well may we ponder over each as they are given in 2Co 6:6-7. Then follows a series of contrasts. By glory and dishonor. He experienced these opposite extremes, both among the Saints, and also in the world. He was shamefully entreated and also revered. He was beloved and honored by Gods people and dishonored by the slandering tongue of false teachers. But throughout he proved himself as the minister of God. By evil report and good report, as deceivers and yet true. Woe unto you if all men speak well of you. If the servant of Christ follows Him, the world will hate him and brand him a deceiver as it was done with the Lord (Mat 27:63). It would take many pages to follow the paradoxes as given by this model and master servant. Nothing more beautiful and attractive than 2Co 6:10, As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things. Oh, blessed life! May Gods grace and Gods Spirit enable us to manifest Christ as this servant of Christ did.

Fuente: Gaebelein’s Annotated Bible (Commentary)

sin Sin. (See Scofield “Rom 3:23”).

righteous Sin. (See Scofield “Rom 5:21”).

Fuente: Scofield Reference Bible Notes

workers: 2Co 5:18-20, 1Co 3:9

beseech: 2Co 5:20, 2Co 10:1, Mat 23:37, Rom 12:1, Gal 4:11, Gal 4:12

ye: Jer 8:8, Gal 3:4, Heb 12:15, Heb 12:25

the: 2Co 8:1, 2Co 8:2, Act 14:3, Gal 2:21, Tit 2:11, 1Pe 4:10

Reciprocal: Deu 5:29 – O that there Deu 20:10 – then proclaim Jdg 5:23 – to the help 1Sa 14:45 – he hath Neh 5:10 – I pray you Pro 17:16 – a price Son 2:13 – Arise Isa 55:6 – Seek Isa 60:5 – be enlarged Jer 38:20 – Obey Mat 9:37 – but Mat 13:27 – the servants Mar 16:20 – the Lord Luk 4:19 – General Luk 7:30 – rejected Luk 10:2 – the labourers Luk 14:17 – Come Luk 14:23 – compel Luk 19:5 – Zacchaeus Luk 19:42 – in this Joh 4:40 – he abode Joh 17:22 – the glory Act 7:25 – God Act 13:43 – persuaded Act 15:4 – all Act 21:19 – he declared Rom 15:18 – which 1Co 1:10 – I beseech 1Co 3:5 – ministers 1Co 9:1 – are 1Co 15:2 – unless 1Co 15:10 – his grace 1Co 16:10 – for 2Co 1:15 – benefit 2Co 5:11 – we persuade Eph 4:1 – beseech Eph 4:7 – grace Col 1:6 – knew Col 1:23 – whereof Col 4:11 – fellowworkers 1Th 2:1 – in vain 1Th 2:8 – affectionately 1Th 4:1 – we 1Th 5:12 – labour 1Ti 5:17 – labour Phm 1:9 – love’s sake Heb 2:9 – by Heb 3:7 – To day Heb 13:22 – suffer 1Pe 2:11 – I beseech 3Jo 1:8 – fellowhelpers

Fuente: The Treasury of Scripture Knowledge

EFFECTIVE SERVICE

Workers together with Him.

2Co 6:1

All effective Church work has its essence in the spiritual life of the worker. That life is replenished continually by union with the Life and Person of our Lord.

I. The tendency to outward activity has become a spiritual danger. Three cautions, therefore, necessary to all who take up Christian work.

(a) Beware of undertaking too much outward work.

(b) Be careful to observe strictly set times and rules of personal devotion.

(c) Examine the soul carefully from time to timeask, Does the active life never outstrip the devotional?

II. Spiritual helps and means of grace are of the greatest importance for the life of the workers own soul.

(a) To begin with personal devotion.The early morning prayer; a short midday devotion; a short prayer offered before entering upon any work. These should be carefully observed.

(b) Seasons of spiritual retirement (e.g. the Quiet Day, the Yearly Retreat) form another real help to Christian workers.

(c) The Holy Eucharist is, to the Christian worker, his crowning help, the source of all spiritual strength.

Rev. J. P. F. Davidson.

Illustration

The Christian religion does not consist in modes of speech and outward forms, but in living deeds. Christians, and especially Christian ministers, are the Bible-leaves in which men read the character of Christianity. Like priest like people. Therefore Satan makes every effort to shake the faith or shatter the piety of the Christian pastor, in order that offence may be given and the ministry blamed. Let it be noted that St. Paul is not writing this to his fellow Apostles, but to the Corinthians; and as there is a rightful sense in which every true believer is a minister and a priest, he puts his example before them to be followed. Every Christian is therefore to seal his words by his life. By their defection the ministry is blamed. See! this is the fruit of your Christian teaching! Therefore he himself, as our example, not only avoided all causes of offence, but carefully practised all virtues.

(SECOND OUTLINE)

CO-OPERATION

Let us learn a lesson from the harvest. To get it we have to work for it; to get it we have to be workers with God.

I. The harvest of nature.God gives us the seed, but He leaves us to sow it. He provides the soil, but He leaves us to till it. He sends the sunshine and rain, and leaves us to watch for the seedling and supply it with nourishment and protect it from its multitudinous enemies; and when all is done and the grain at last is ripened, we have to reap and bind it and garner and prepare it before we can eat our daily bread. Thus the application of Gods great law that He will not work for us unless we work with Him. The fowls of the air neither sow nor reap nor gather into barns, but our Heavenly Father feeds them; but He will not feed us unless we do all these things, just because we are so much better than they. There is only one animal that is not supported without his own labour, and that is man; but God made us as He has not made the fowls of the air. We are capable of being workers with Him, that wonderful partnershipthe Divine with the human and the human with the Divine.

II. The harvest of the world.Even in this harvest God will not work alone. If He choose, He can convert the world entirely in a day. If He choose, simply by the fiat of His almighty will He can instantly gather every human soul into His garner; yet He will not do it. If we do not take our part, the world is to remain unconverted. We must be workers together with Him. We take no part sometimes in this grand work. We take no interest in it. We seem to imagine that it is quite excusable to stand by in a world where two out of every three have never heard the Word of Christ. We seem to think it quite excusable never to say a prayer for His work. It is an utterly unchristian idea that all we have to live for is to save our own souls, no matter what becomes of the others. Christ died that the seed might be sown, and He passed that seed into our hands to sow.

III. The harvest of the soul.There is the harvest of ourselves, our souls and bodies. What has God given us? He has given us life and time, strength, power of body and soul and spirit. He has given us influence. He has given us much that we can use for ourselves and for other people, and has given us much that we may use for Him. It can bear fruit only by His power. Without Him we can do nothing, and God could, if He would, reap a rich harvest without any effort of our own. For every talent He has entrusted to us He can get tenfold, and from every one of us He can force fruitsome thirty, some a hundredfold. He could if He would. He could, but He will not. We have to work out our own salvation with fear and trembling with Him. He worketh in us both to will and to do according to His good pleasure. How little we think of that work! What wonderful care we take of our bodies, and very often of our minds, but neglect our souls altogether! The sowing time is now, and we cannot help sowing somethingsomething in ourselves, something in others; and there must be a harvest. Neglect it, forget it, disregard it as we may, the harvest must come, the crop must be reaped. Be not deceived, God is not mocked, for whatsoever a man soweth that also shall he reap.

Rev. Theodore Wood.

Illustration

At a harvest festival we gather together to offer our praises and thanksgiving to Almighty God for His goodness in supplying us, His children, with food; and if there is one thing more than another which impresses upon us the fact that we are dependent for our very existence on His unseen power, it is the way in which our daily bread is obtained. From the sowing of the seed to the ripening and reaping of the grain there is always something unseen being done which we cannot do ourselves; always something which we cannot do. A thousand hidden influences are at work of whose characters we know nothing, but we shall have nothing to reap unless these perform their secret functions harmoniously together under the guidance of an unseen hand. The food of the world is the gift of God, the great All-Father Who provides for us, His children; and for the harvest, as year by year it comes, we have to thank Him. Yet there is this to remember, that God does not give this independently of ourselves.

Fuente: Church Pulpit Commentary

AS WE OPEN chapter 6, we find Paul making a personal application and an appeal to the Corinthians concerning these things. Paul and his companions were fellow-workers in connection with the ministry (the words, with Him, are to be omitted); and they had faithfully brought the word whether of new covenant grace or of reconciliation, to the Corinthians. Now their beseeching was that the grace of the Gospel should not be received in vain by them. Grace is received in vain if it does not work out to its legitimate end and effect. In the epistle to Titus we are told how grace teaches us to live in a sober, righteous and godly way, and the Corinthians were very defective in these things; so the exhortation was needed by them, as also it is needed by us.

Verse 2Co 6:2 is parenthetical and in brackets. The first part of it is a quotation from Isa 49:8. The words quoted are addressed prophetically to the Messiah, who was to be rejected, and yet become a light to the Gentiles and salvation to the end of the earth. In spite of His rejection He should be heard and helped of Jehovah; and the hour when He should be heard and helped would be the time accepted and the day of salvation. The latter part of the verse points out that we are living in that very hour. He has been heard in resurrection, and with His resurrection the day of salvation has begun. It will continue until the day of Judgment supervenes. That of course is the reason why grace has visited us at all. We are not to receive it in vain.

Having exhorted us thus, the Apostle does not for the moment carry his beseechings further (he does this, we believe, from verse 2Co 6:11 onwards) but again turns aside to speak of the features that had characterized himself and his companions. He had said a good deal as to these in chapter 4, and one may be tempted to wonder why he should be led to recur to the matter here. We cannot but think that the reason is that the character, the behaviour, the whole spirit of those who are Gods ministers is of the utmost importance. It has an effect upon their ministry which is simply incalculable by us. Reading the Acts of the Apostles, we see what exceptional power marked the ministry of Paul. It was of a type that either brought very great blessing or stirred up the fiercest opposition: it could not be ignored. The power of God was with him; that was the explanation. But why was the power of God with him in this exceptional degree? because he was characterized by the features mentioned in verses 2Co 6:3-10 of our chapter.

First there was the studied avoidance of all that would give offence, for he knew well that any blemish discernible in the servant would be put down as a black mark against his service. The great adversary is continually striking blows against the work of God, first by enticing the workmen into offences, and then by giving the offences wide publicity so as to discredit his work. Sometimes, sad to say, Christians play into his hands by acting as his publicity agents. They noise abroad their brothers failure to the blame of the ministry of the Gospel.

It is not enough however to avoid offence. There must be the commendation which flows from good. This was found very abundantly with the Apostle, for he was marked by much patience, or endurance, and that in the presence of a whole host of adverse and trying circumstances, which he summarizes under nine heads. Most of these nine things are clearly specified in the history of the Acts-such as afflictions, stripes, prisons, tumults, labours. The rest were not absent, as we can see reading between the lines. Through all these things he went with endurance, pursuing the ministry of grace.

And then he himself was marked by grace, in keeping with the grace he proclaimed. Verses 2Co 6:6-7 speak of this. Again we find the matter summarized under nine heads, beginning with pureness and ending with the armour of righteousness on the right hand and the left. Purity and righteousness stand like sentinels, right and left, before and behind; and protected thus, knowledge, longsuffering, love, truth, are found in the energy of the Spirit, and in the power of God. What a beautiful blending of spiritual graces is found here. The servant of God who is armed with righteousness, and yet is full of longsuffering and kindness and love unfeigned, must be like a polished sword in the hand of the Holy Ghost.

We have in these verses then, first, the negative virtue seen in the absence of offence. Then, the commendation springing from endurance under all kinds of opposing forces. Third, the positive virtues connected with both righteousness and love. And now lastly, the paradoxical state of affairs that resulted from the contradiction found between his state as to outward appearance and his state in inward reality. Once more we find nine heads under which the paradox is set forth.

If one looked merely on the surface appearance of things from a worldly standpoint, that which would have met the eye would have been dishonour. Here was a man who had thrown away all his brilliant prospects. Evil reports continually circulated about him. He appeared to be a deceiver, unknown and unrecognized by the men of religious repute. His life appeared to be a living death. Even God seemed to chasten him. Sorrow continually surged around him. He was poor, and possessed practically nothing. What a story!

There was another side to the story however. There was honour, and a good report from God. Sometimes there may have been a good report from his converts; but that was a small matter compared with his joining the company of those others who obtained a good report through faith, as Heb 11:1-40, tells us. He was a true man, and well known on high. He was entering into that which is really life. He was inwardly always rejoicing. He was so serving as to enrich a great multitude. He was like a man rolling in spiritual riches, for he possessed all things. Again we say, What a story! Only this time there is another tone in our voice.

This amazing servant of God was the leader of that little band of men who were spoken of as, These that have turned the world upside down, (Act 17:6)-and no wonder! The ingredients of spiritual power are found in the verses we have just considered. Let us inwardly digest them very well, and may they be a blessing to us in this day of abounding evil in the world, and small faith and devotedness amongst the people of God.

Twice already had the Apostle spoken of the ministry of exhortation which was his, beseeching men (2Co 5:20, 2Co 6:1). These exhortations were of a more general nature; but in verse 2Co 6:11 he comes to one of a very personal sort, addressing the Corinthians in direct fashion. It is evident that at this point he found his mouth opened and his heart free to bring them plainly face to face with the error which lay at the root of so much that was wrong in their midst. They had not realized that if they remained yoked with unbelievers they would of necessity be dragged into much of their evil ways.

Paul did not bluntly bring them to book on this point directly he opened his first epistle. Whence came the tendency to split into parties and schools of opinion? Whence the immorality, the love of litigation, the carelessness about idolatry, the disorder in their meetings, the speculative errors as to the resurrection? From the flesh doubtless; but also as imported from the world around them, for Corinth was full of things of that kind. We may learn a valuable lesson from Pauls wise action. In his first epistle he contented himself with meeting the errors which lay on the surface, waiting until that letter had had its effect before he exposed the underlying causes. Now however, a suitable spiritual atmosphere had been produced. He had been able to direct their thoughts to the ministry of reconciliation. God and the world are in the sharpest possible antagonism, and therefore reconciliation with the One must involve separation from the other. Hence the opportune moment to speak plainly on this point had arrived.

The Apostle Paul was the man of large heart. The Corinthians were saints of narrow affections. Straightened, means narrowed, and bowels, signifies affections. Quite remarkable-do you think not? The average man of the world would assess matters just the other way round, and not a few Christians would agree with him. They would dub the separate Christian as, the narrow-minded man, and praise the easygoing one of worldly type, as the large-hearted man. But, as a matter of fact it is the separate believer who finds his centre in Christ, and so enters into the largeness of His interests. The worldly believer is limited by this little world and narrowed down to selfish interests. Paul exhorted the Corinthians to be enlarged by separation from the world.

Verse 2Co 6:14 contains an allusion to Deu 22:10. The word literally is diversely yoked though of course if two, of diverse nature and form, such as the ox and the ass, were put together the resultant yoke would prove to be unequal. Any yoking together of the believer and the unbeliever must be unequal because they are diverse in their very nature and character-the one, born of God, a child of light; the other still in the Adamic nature, a child of darkness. The yoking together of two, so wholly diverse, must prove disastrous.

It is a question, be it noted, of a yoke. The believer is left in the world, and comes into contact with all sorts, as is indicated in 1Co 5:9, 1Co 5:10. While mixing thus with all sorts he is to be careful to avoid being yoked with any. The most intimate and permanent yoke that the world knows is that of marriage. A believer may yoke himself with an unbeliever by a business partnership. Before he is through with it he may suffer much spiritual loss and the Lords Name be dishonoured; since he has to share in the responsibility of evil things wrought by the unconverted partner. But at least he can get out of it in process of time, even if at financial loss to himself. But marriage he cannot get out of save by death-his own or his partners. And there are many other yokes besides those in marriage and in business, though not so strong and enduring. We are to shun all of them.

Consider what the believer stands for-righteousness, light, Christ, the temple of God. The unbeliever stands for unrighteousness (or lawlessness), darkness, Belial, idols. Now what possible yoke, or fellowship, or agreement, can there be between the two? None whatever. Then why take up a position which involves an attempt to bring together things which are as the poles asunder? The unbeliever cannot possibly fit in with the things which are the very life of the believer. He has not got the life which would enable him to do so. The believer can entangle and damage himself with the things of unrighteousness which occupy the unbeliever, for though born of God he still has the flesh within him. Yoke the two together, and what must be the upshot?

No deep understanding is needed to answer that question. The one can only travel in one direction: the other can travel in either direction. The way of the unbeliever prevails, though the believer may be dragged very unwillingly, and hence act as a kind of brake on the wheels.

The exhortation then is that we come out from among the unbelievers and be separate, not even touching what is unclean. The believer cannot be too careful to avoid every kind of connection and complicity with what is evil; and that because of what he is in his individual character as a child of light, and also what he is collectively with other believers as the temple of the living God. Being the living God, He not only dwells in the midst of His people but He walks in their midst, observing all their ways. And holiness becomes his house for ever.

Some of us may say to ourselves, Yes, but if I obey this injunction and consequently break these or those links, I shall suffer a great deal of loss and be in a very difficult position. That is very possible. But such a contingency is foreseen. The world may cast you out, but God will receive you, and be a Father to you. The last verse of our chapter does not refer to proper Christian relationship which is established in Christ, which is expounded by the Apostle in Gal 3:26 to 2Co 4:7; but rather to that practical fathering of the believer which he needs when suffering from the world. If we may so put it, with all reverence, God Himself will play the part of Father to him. Hence we are said to be His sons and daughters. When it is a question of proper Christian relationship we all, whether male or female, are His sons.

And notice this; the One who is pledged to play the Fathers part is the Lord, Almighty. Here then we have brought together His three great Names-Father, Jehovah, Almighty. He is Jehovah, the unchanging One, faithful to His word. He wields all power. And the value of both Names He brings into His fatherly care. We need not be afraid to cut all links with the world, cost what it may.

An interesting and encouraging contrast between this verse and Eph 6:12 may be pointed out. There are the rulers of the darkness of this world, or, more literally, the world-rulers of this darkness-Satanic authorities and powers, no doubt, who dominate this world of darkness. We might well fear them were it not that we are under the protection of the Lord Almighty. The word translated, Almighty, is literally the All-ruler. The world-rulers may be great, but they are as nothing in the presence of the All-ruler; just as this world, though great to us, is very small when compared with all things-the mighty universe of God.

Fuente: F. B. Hole’s Old and New Testaments Commentary

2Co 6:1. We has reference to Paul and the teachers associated with him. The important truth is stated that the workers were acting together; cooperation is an essential thing in the work of the Lord. Receive not . . . in vain. This is an exhortation for his readers to make good use of their opportunities in the cause of the Lord. It is a great, favor (grace) to be given such an opportunity, but if they are neglectful in their duty, the whole proposition will be fruitless as far as their salvation is concerned.

Fuente: Combined Bible Commentary

2Co 6:1. And working together with him, we entreat also that ye receive not the grace of Godcompare Act 24:24, the gospel of the grace of God, and Act 13:42, persuaded them to continue in the grace of God,in vain:Having pleaded with the unreconciled, as though God were pleading by us, no longer to resist the yearning desire and the gracious provision of God in Christ for their reconciliation, we now turn to you, already reconciled, and, in the same capacity of workers together with Him, entreat you to turn that grace to practical account, by walking worthy of the vocation wherewith ye are called.

Fuente: A Popular Commentary on the New Testament

Division 4. (2Co 6:1-18; 2Co 7:1-16.)

Testing and trial in the world through which we pass.

We have now, as always in these fourth divisions, the testing by the way; in which, if on the one hand our weakness is proved, the power of God for us is no less manifested, and the grace of God also in its support all through and in the development of the fruits of righteousness. The suffering and trial, it is manifest, give just the opportunity for this. If there were no difficulties there would be nothing to triumph over. If there were no testing, there would be no manifestation of the reality of God’s work in His people. There would be no accomplishment either of that which is wrought by the necessary discipline in it all. The things that seem against us are thus really for us, according to the abiding assurance that God maketh all things to work together for good to them that love Him.

1. We have still, as all through here, the apostle himself the witness of the trial and in the trial. It is really that he is an example, by way of eminence, of that which still applies to all the people of God. Otherwise, the example would be no example. There would be nothing for us, at least, except a mere ability given to admire in another what would have no meaning for one’s self. The life of the apostle, indeed, in all its suffering, may seem very little suited as an example for us in the days that we are fallen upon, days which are none the better indeed for this, and which give the trial in many respects another character. Still the principles remain all the way through, and God’s way is to give us principles, the application of which appeals to us for the needed faithfulness to carry out. Joining his fellow workers with himself, the apostle beseeches that the grace of God exhibited in his message may not be received in vain; for indeed now was the time accepted of which God before had spoken, for He had said: “I have heard thee in a time accepted, and in a day of salvation I have succored thee.” Now is the time characterized pre-eminently in this way. Its character as a whole, not exceptionally or occasionally, is that of a well accepted time, a day of salvation.

Beseeching them thus, he can appeal to that which was manifestly a character of his own testimony, giving no manner of offence in anything, causing none to stumble and the ministry so to be blamed, “but in everything commending ourselves as the ministers of God, in much endurance, in afflictions, in necessities, in labors, in watchings, in fastings.” These were the circumstances suited for the development of such a character as he goes on to speak of: “In pureness, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God.” It is evidently a world just suited to display these things in, as darkness is suited for the stars to shine in it. With reference to the opposition also: “By the armor of righteousness on the right hand and the left, by glory and dishonor, by evil report and good report”; “as deceivers” in the evil report, and “true” in reality; “as unknown,” on the one side, and “well known” on the other; “as dying” in the life here, with regard to all the things that in men’s thoughts constitute life, “yet living” in the life which alone is true and eternal; then “as chastened and not put to death; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing and possessing all things.” What contradictions and anomalies here are nevertheless made all to work harmoniously for the manifestation of Christ and His people! And this was so evident as to the apostle that there was no need indeed to enlarge upon such things. They knew that the staple of his life was found in them. He could therefore appeal confidently in the fulness of the love which he had to them, and in which now through grace he could count upon them. His mouth was open to them, his heart enlarged. Indeed, it had never been in himself that they were straitened, but in those affections really in which, speaking in love as unto his children, he could ask them by way of recompense now to be enlarged.

2. This, then, was the picture of a life so different from that which the Corinthians plainly had been seeking for themselves, in which alliance with the world had been substituted for persecution by the world, and the beginning is manifest of that which the centuries since have developed in so terrible a way. He urges them, therefore, here that they “be not united in a foreign yoke with unbelievers.” For those who believed in a crucified Christ, for whom the measure of things was seen in the cross, how was it possible that there should be now the ability to go on together in common effort for a common end? What participation could there be between righteousness and lawlessness, or what fellowship had light with darkness? Or what concord between Christ and Belial? What portion could there be for a believer to enjoy with an unbeliever; and that temple of God which he had before reminded them that they were, how could it go on in association with idolatry? Christians are the temple of the living God, the fulfilment of those words: “I will dwell among them and walk among them, and I will be their God and they shall be My people.” Where God dwells, He must be God. Where God walks, those who walk must be in harmony with Him. Association with the world is thus the ruin of Christianity. Christ and the world are fundamental opposites, and we cannot, as the Lord said long before, serve two masters after this manner. The apostle appeals to them, therefore, to come out from them and be separate, (not he alone had said this, but the Lord,) and not to touch the unclean thing; and only upon such conditions could He practically be to them that which in grace He had declared Himself. He was their Father, but they forfeited, in the meanwhile, their claim to the enjoyment of such a relationship, unless they were in a condition in which He could display His love without compromise of His holiness. Thus alone could the Lord, the Almighty, have them with Him as sons and daughters.

How the accumulation of these divine titles here is witness of the terrible loss which they could put up with so easily! Do not the same principles obtain for us today? Are not the same conditions imperative, conditions which depend upon the nature of God Himself, impossible to change? Are not our associations, therefore, a matter of first consequence for us to consider? How little, however, is such association regarded now! Christians go with those most unchristian, whenever, as they think, they have common ends and purposes; which, in fact, they never can have without giving up that which is the whole matter before God -the heart exhibited in these. Communion without separation is here declared to us to he an impossible thing and how clearly is manifested here the drift of things, even among Christians, in a day like this, when large liberality is supposed to he what is pre-eminently Christian, and the love that thinketh no evil is confounded with the blindness which sees none where it manifestly exists. God’s word abides for us today, and the world abides also still in its essential character the same, the busy, self-seeking world that knows not the cross; save, perhaps, as an ornament on the outside. Here then are the promises which are made by God Himself, and which are certain of fulfilment, and as certain in the necessity of the conditions which they imply. “Let us cleanse ourselves, therefore, from all defilement of flesh and spirit, perfecting holiness in the fear of God.”

3. The apostle pours out to them now once more all his heart towards them. He could appeal to them in the consciousness of his blamelessness, in which they would bear him witness. He had injured none. He had corrupted no one. He had made personal gain of none. It was not to condemn them that he spoke thus, for they were in his heart to die and live with them. It is remarkable and noteworthy that he puts the dying first, before the living; but he had now, not only great boldness towards them, but even great glorying with regard to them. He is as ready, and much more ready, to speak to their praise, than in rebuke; however necessary at times this might be. Now he was as full of the joy as he had been of the sorrow; a joy which the tribulation through which he had passed in no wise weakened. He had been in exceeding distress he repeats, as if he could not too earnestly insist upon it. In Macedonia his flesh had had no rest, -fightings without and fears within, but God, who encourageth those who are brought low, had encouraged him by the coming of Titus; and not by his mere coming, but by the encouragement which he had himself received amongst them. So that if he had grieved them by the letter formerly written, he could not now regret it, though for the moment he had regretted, -a remarkable instance of how little the inspiration of the inspired writer was always that of which in himself he was conscious! Here was a letter which we all recognize as an inspired letter, and yet in a moment of weakness he had regretted writing it. It shows how our affections may indeed for a time overpower our reason, and even our spiritual judgment! That grief on the part of the Corinthians, -though but for a season, and which now so evidently had worked blessing for them, -how strange, yet in some sense comforting, these exercises of the apostle as to it! But now it was abundantly manifest how God had been in it, and worked by it for blessing. They had been indeed grieved to repentance and made sorry after a godly manner, only so that in nothing there might be injury from his course with regard to them. This godly sorrow worked repentance to salvation never to be regretted. He is speaking, of course, of the salvation which, as we see in Philippians, we have to work out for ourselves, although God works in it in His grace towards us. He is speaking of deliverance from the difficulties of the way, and this, mere sorrow of the world never did work out, but rather death. He bids them look at the effects. If they had sorrowed after a godly sort, what diligence it had wrought in them; what earnest desire to clear themselves of all that could be charged; “what indignation” in view of sin; “what fear” as they realized the weakness that had been so manifest; what “earnest desire” now for a better testimony, and “what zeal” for God, yea, even “what vengeance” upon all that opposed itself to Him! Thus they had approved themselves every way to be clear as to this matter. And what he had written to them was not for the sake of individuals merely, but that they might realize the diligent zeal which was in his heart for them in the sight of God. He was now comforted by the refreshment which Titus had received from them, and the confirmation of what he had boasted about them to him. It was now evident that spite of what had come in, yet he had spoken, in fact, the truth with regard to them. They had sustained the character which he had given them in the obedience now manifested to the word by him, and in the fear and trembling with which they had received his messenger. Confidence as to the mass of them was fully restored.

Fuente: Grant’s Numerical Bible Notes and Commentary

HIS APPEAL TO THE CHURCH

NOT TO RECEIVE THE GRACE OF GOD IN VAIN (2Co 6:1-10)

These Corinthians as believers on Jesus Christ, had received the grace of God in their justification and all which it implied; but they would have received it in vain did it not bring forth the proper fruit in their lives. That such is the meaning is evident by 2Co 6:3 : Giving no occasion of stumbling that our ministration be not blamed, which is the negative side. And by 2Co 6:4 : In everything commending ourselves as ministers of God, which is the positive side. Now follows a flight of eloquence in praise of Christian ministration (2Co 6:4-10). We use ministration rather than ministry because while Paul has himself in the foreground, he is not limiting what he says to ordained ministers, but includes all Christians. Notice the rhetorical device in the grouping of the experiences by the use of the words in, by, as (Greek, en, dia, hos). The first touches environment (2Co 6:4-5). The second, conduct (2Co 6:6; 2Co 6:8). It was in the midst of such untoward environment that Paul found the graces of the heart to grow like orchids on the wild rocks. In this second group of experiences there is progress over the first. By suggests aggressive conflict in the spiritual sense the atmosphere of conflict, the swing of victory. The third group is one of paradoxes (2Co 6:9-10). Light and shadow interplay. One can get a double report on almost any mans life unless he has been a nonentity. This is particularly true of a Christian, and in a good sense, since he must almost of necessity appear as one thing to the world and another to the household of God able to appreciate spiritual things.

NOT TO BE UNEQUALLY YOKED TOGETHER (2Co 6:7 to 2Co 7:1)

This division is a continuation of the foregoing about receiving the grace of God in vain, and the great New Testament classic on Christian separation. To quote the Scofield Bible: Separation in Scripture is twofold; from whatever is contrary to the mind of God; and unto God Himself. The unequal yoke is anything which unites a child of God and an unbeliever in a common purpose (Deu 22:10). Separation from evil implies (1) separation in desire, motive, and act, from the world, in the ethically bad sense of this present world-system (see Rev 13:8); and (2) separation from believers, especially false teachers, who are vessels unto dishonour (2Ti 2:20-21; 2Jn 1:9-10). Separation is not from contact with evil in the world or the church, but from complicity with and conformity to it (Joh 17:15; 1Co 6:14-18; Gal 6:1). The reward of separation is the full manifestation of the divine fatherhood (2Co 6:17-18); unhindered communion and worship (see Heb 13:13-15), and fruitful service (2Ti 2:21), as world-conformity involves the loss of these, though not of salvation.

NOT TO REJECT THE APOSTLE HIMSELF AND HIS TEACHINGS (2Co 7:2-16)

Note the seven reasons for this: For the first, see 2Co 7:2; for the second, 2Co 7:3; for the third, 2Co 7:4; 2Co 7:14; 2Co 7:16; for the fourth, 2Co 7:5; for the fifth, 2Co 7:6-7; 2Co 7:13; for the sixth, 2Co 7:8-11; for the seventh, 2Co 7:15.

A brief word on 2Co 7:8-11 : Paul regretted his previous letter because it had made them sorry; but now he did not regret it because it had made them sorry in the right way, after a godly manner. They had sorrowed with a sorrow never to be regretted. 2Co 7:11 shows in what manner this was true.

QUESTIONS

1. For what three things did Paul appeal?

2. What is meant by receiving the grace of God in vain?

3. Why do we use the word ministration?

4. What rhetorical device is here used?

5. What does separation from evil imply?

6. Name the seven reasons for Pauls personal appeal.

Fuente: James Gray’s Concise Bible Commentary

Here note, 1. The nature of the ministerial function: The ministry is a work, an arduous and laborious work; neither angels nor men are of themselves sufficient for it, without proportionable assistance from God. Ministers are workers.

Note, 2. They are workers together; they join together with one voice, with one cry, beseeching sinners to be reconciled unto God. All the ministers of Christ are fellow-labourers, workers together in God’s harvest-field; that which is the work of one, is the work of all; they should all join in it, and rejoice together in the success of it; not only labour with, but bless God for the services and success of, each other.

Lord! how sad it is to see the ministers of God divided in their work and way, when one rejoiceth in that which to another is cause of mourning!

Note, 3. Ministers are workers together with God, as well as with one another; they are subordinate instruments working by him, but not co-ordinate causes producing with him the work of conversion in the souls of men; not as if they could communicate any power of strength to the working of grace by the preaching of the word, 1Co 3:5 Who is Paul, and who is Apollos, but ministers by whom ye believed?

Observe, 4. The exhortation, or cautionary direction, given; We beseech you, receive not the grace of God in vain; where by the grace of God, is meant the grace of the gopsel; because it is graciously and freely bestowed upon a people, and because the matter and message which it brings is grace.

The law discovers God’s will, the gospel discovers his good will: and by receiving this grace in vain, is meant the receiving the gospel unfruitfully, unprofitably, and ineffectually; when we do not receive it with a due estimation, with fervency of affection, with a fiducial application; when it doth not purify the heart, reform the life, and save the soul. It is not the receiving of the gospel into our houses, into our heads, into our mouths, but into our hearts, that will bring us to heaven.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 1 In verse 20 of chapter 5, Paul had called himself Christ’s ambassador. He now says that he and Jesus work together to save the Corinthians. Paul pleaded with them to remain faithful so they would not be turned away from the gospel.

Fuente: Gary Hampton Commentary on Selected Books

2Co 6:1-2. We then, as workers together with him Being employed by God in such an important embassy, we prosecute it, and beseech you that ye receive not the gospel of the grace of God Which announces such glad tidings of salvation; or the free, unmerited favour and Spirit of God, offered and pressed upon you in the gospel; in vain Which they do in whom this divine grace does not answer the end for which it was designed; does not render them godly and righteous, wise, good, and holy, in this present world, Tit 2:11-13. For he saith (Isa 49:8,) where God the Father speaks to the Messiah, and engages to give him the Gentiles as an accession to his church, and a reward of his mediatorial undertaking; I have heard Or, I will hear thee, in the days of thy flesh, when thou shalt offer up prayers and supplications with strong crying and tears, (Heb 5:7,) though not so as to deliver thee from death, yet so as to support thee under thy sufferings, and give a blessed success to thy labours. And in the day of salvation In the time which I have appointed for effecting mans redemption and salvation; have I succoured Or, will I succour and assist thee in thy work. Thus the Messiah says, (Isa 50:7,) The Lord God will help me, therefore shall I not be confounded. Behold now, says the apostle, is the accepted time There spoken of, wherein such a rich treasure of saving grace is dispensed to the church, whether consisting of Jews or Gentiles, and offered to all: therefore, as if he had said, Lose not this gracious season, but improve it by accepting the offered blessings, and using them to the glory of the great and glorious Giver. This verse must be read as a parenthesis, the next being connected with the first.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

And working together with him we entreat also that ye receive not the grace of God in vain

Fuente: McGarvey and Pendleton Commentaries (New Testament)

2 Corinthians Chapter 6

Paul had said that God exhorted by his means. In chapter 6 the affection of the apostle carries on by the Spirit this divine work, beseeching the Corinthians that it might not be in vain in their case that this grace had been brought to them. For it was the acceptable time, the day of salvation. [7] The apostle had spoken of the great principles of his ministry, and of its origin. He reminds the Corinthians of the way in which he had exercised it in the varied circumstances through which he had been led. The cardinal point of his service is that he was the minister of God, that he represented Him in his service. This rendered two things needful: first, that he should be in all things without reproach; and then that he should maintain this character of Gods minister, and the exercise of his ministry, through all the opposition, and in all the circumstances through which the enmity of mans heart, and the cunning even of Satan, could make him pass. Everywhere and in all things he avoided, by his conduct, all real occasion of being reproached, in order that no one should have room to blame the ministry. He approved himself in all things as a minister of God, worthily representing Him in whose name he spoke to men; and that with a patience, and in the midst of persecution and contradiction of sinners, which shewed an inward energy, a sense of obligation to God, and a dependence on Him, which the realisation of His presence and of our duty to Him can alone maintain. It was a quality which reigned through all the circumstances of which the apostle speaks, and had dominion over them.

Thus he shewed himself to be the minister of God in everything which could test him; in pureness, in kindness, in love; as a vessel of power; whether disgraced or applauded; unknown to the world, and known and eminent; outwardly trodden under foot of man and chastened, inwardly victorious and joyful, enriching others, and in possession of all things. Here ends his description of the sources, the character, the victory over circumstances, of a ministry which displayed the power of God in a vessel of weakness, whose best portion was death.

The restoration of the Corinthians to a moral state befitting the gospel, associated with the circumstances through which he had just been passing, had allowed him to open his heart to them. Pre-occupied till now with his subject of the glorious Christ, who, having accomplished redemption, sent him as the messenger of the grace to which that redemption had given free course, and having spoken with a free heart of all that was comprised in his ministry, he returns with affection to his beloved Corinthians, shewing that it was with them that he had all this openness, this enlargement of heart. My mouth is open unto you, O Corinthians, he says, my heart is enlarged; ye are not straitened in me, but in your own affections. As a recompense for the affections that overflowed from his heart towards them, he only asks for the enlargement of their own hearts.

He spoke as to his children. But he avails himself of this tender relationship to exhort the Corinthians to maintain the place in which God had set them: Be not in the same yoke with unbelievers. Having a hold upon their affections, and rejoicing deeply before God in the grace which had restored them to right sentiments, his heart is free to give way, as though beside himself, to the joy that belonged to him in Christ glorified: and, with a sober mind after all when his dear children in the faith were in question,[8] he seeks to detach them from all that recognised the flesh, or implied that a relationship which recognised it were possible for a Christian-from everything that denied the position of a man who has his life and his interests in the new creation, of which Christ is the Head in glory. An angel can serve God in this world: little would it concern him in what way, provided that way was Gods; but to associate himself with its interests, as forming a part of it, to ally himself with those who are governed by the motives that influence the men of this world, so that a common conduct would shew that the one and the other acted according to the principles that form its character, would be, to those heavenly beings, to lose their position and their character. The Christian, whose portion is the glory of Christ-who has his world, his life, his true associations, there where Christ has entered in-should not either; nor can he, as a Christian, put himself under the same yoke with those who can have only worldly motives, to draw the chariot of life in a path common to both.

What communion is there between Christ and Belial; between light and darkness; faith and unbelief; the temple of God and idols? Christians are the temple of the living God who dwells and walks among them. He is a God to them; they are a people to Him. Therefore must they come out from all fellowship with the worldly, and be separate from them. As Christians, they must stand apart, for they are the temple of God. God dwells among them and walks there, and He is their God. They are therefore to come out from the world and be separate, and God will own them, and will be to them in relationship of a Father with sons and daughters who are dear to Him.

This, observe, is the special relationship which God assumes with us. The two preceding revelations of God with men are named here, and He takes a third. To Abraham He revealed Himself as Almighty; to Israel as Jehovah or Lord. Here the Lord Almighty declares that He will be a Father to His own, to His sons and daughters. We come out from among the worldly, for it is just that (not physically out of the world, but while in it), in order to enter into the relationship of sons and daughters to the Almighty God: otherwise we cannot practically realise this relationship. God will not have worldlings in relation with Himself as sons and daughters; they have not entered into this position with regard to Him. Nor will He recognise those who remain identified with the world, as having this position; for the world has rejected His Son, and the friendship of the world is enmity against God: and he who is the friend of the world is the enemy of God. It is not being His child in a practical sense. God says therefore, Come out from among them, and be separate, and ye shall be to me for sons and daughters. Remember that it is not a question of coming out of the world-it is while we are in it-but of coming out from among the worldly, to enter into the relationship of sons and daughters, in order to be to Him for sons and daughters, to be owned of Him in this relationship. [9]

But it is not only that from which we are separated to be in this position of sons and daughters that engages the apostles attention, but the legitimate consequences of such promises. Sons and daughters of the Lord God Almighty, holiness becomes us. It is not only that we are to be separate from the world; but, in relationship with God, to cleanse ourselves from all filthiness of the flesh and spirit: holiness in the outward walk, and that which is quite as important with regard to our relationship to God, purity of thought. For, although man does not see the thoughts, the flow of the Spirit is stopped in the heart. There is not enlargement of heart in communion with God, It is much if His presence is felt, His relationship to us realised; grace is known, but God scarcely at all, in the way in which He makes Himself gradually known in communion.

Footnotes for 2 Corinthians Chapter 6

7: The passage is a quotation from Isa 49:8, which speaks of the blessing that should be brought to the Gentiles when Christ was rejected by the Jews, but through Christs work and by the resurrection.

8: What a blessed state is that of a man, who, when he is taken out of himself and a state of calm reflection, is entirely absorbed with, or turned towards, God, and, when he does think soberly and calculates, is occupied in love in seeking the good of his brethren, the members of Christ: who is either rapt up into the contemplation of God and communion with Him, or filled with Him, so as to think only of others in love!

9: The reader may remark that the passage sets two things before us: that God is present in the assembly of those who are separated from the world, and walks among them, as He did in the case of Israel in the wilderness when they had come out of Egypt; and that the individuals who compose the assembly enter into the relationship of sons and daughters.

Fuente: John Darby’s Synopsis of the New Testament

GODS TIME NOW

1. And indeed co-operating with you, we entreat you that you receive not the grace of God in vain.

2. For He says, At a set time I heard thee, and in the day of salvation I succored thee. Behold, now is the accepted time, and now is the day of salvation.] Satan is wonderful on procrastination, never letting the sinner get ready to repent, always clamoring, Wait till tomorrow; while the devils tomorrow never has come, and never will. God is nigh in the valley of decision. The will can only act in the present tense. Faith is actually circumscribed to the present tense, having neither past nor future, and, as we get everything from God by faith, we must receive it in the present tense. It is actually now or never.

3. Giving no hindrance in anything, in order that the ministry may not be blamed.

4. But in everything commending ourselves as the ministers of God, in all patience, in tribulations, in pressures, in difficulties,

5. In stripes. When did Paul go to a place without receiving a broken head or a bleeding back, the wounds not convalescing till superseded by others, and the scars prominent till he laid down his head on the executioners block. In prisons, e. g., the Philippian jail and innumerable other imprisonments unmentioned. In tumults. He always raised a row everywhere he went, mobs and uproars rising on all sides. This wicked world is no more congenial to the truth of God now than then. Though civil administration has made progress for which we glorify God, yet it is an undeniable fact that the truth faithfully preached never fails to stir the devil and raise a fuss. I am an old revivalist, and a witness to this fact the last thirty years. Our work always stirred the devil and raised a hubbub. Satan has more sense than any man. He does not waste his ammunition on dead beats. When he does not stir and roar, rest assured you are doing no good; you had better lie prostrate before God, and cry till He gives you power to stir the devil. In labors. Paul was a most indefatigable worker, having Asia and Europe in his field of labor, other apostles going to Africa; e. g., Matthew preached and suffered martyrdom in Ethiopia, Mark in Egypt, and Matthias in Abyssinia. Paul traveled over many countries in Asia and Macedonia and Achaia in Europe, nearly always going on foot. He must have been a wonderful pedestrian. Having preached all night at Troas, he enjoyed a morning walk of thirty miles to Assos, where lie embarked on the ship with his comrades, having traveled thither by sea. In vigils, i. e., watchings, i. e., often spending sleepless nights of toil and privation, because they had no lodgings or by reason of the perils, conflicts and toils in which they were encompassed. In fastings. Frequently, doubtless, these fasts were perpetuated to a paradoxical prolixity from sheer financial inability to procure food, or while traveling across deserts and through uninhabited regions. In purity. The word means bodily chastity and blameless unselfishness, in which they excelled, having the complete victory over all their animal propensities and living in a state of pre-eminent communion with God. In knowledge. This is the word denoting the spiritual gift of knowledge, which is insight into Divine truth, which they enjoyed in a most pre-eminent degree. Paul had spent his early life in constant study, and, having a good memory, wonderfully retained the Holy Scriptures at his command in every emergency; meanwhile he and his comrades were superlatively illuminated and enriched by the Holy Spirit with the apprehension and perspicacity required site to give them clear and lucid understanding and interpretation of Gods precious Word. In long- suffering. This is one of the nine graces of the Holy Spirit which you find in the catalogue in Gal 5:22. It is most beautiful, amiable and charming in its intrinsical character, keeping you constantly low down at the feet of Jesus, and indefatigable in every ramification of patient suffering for Christs sake. In kindness, i. e., a kind and considerate demeanor reaching out a helping hand to every suffering creature, whether human or animal; always abounding in profound sympathy with bereavement, distress, ignorance, degradation and misery, and doing their utmost to rescue the perishing, condole the broken-hearted, and raise up the fallen. In the Holy Ghost, as the Power and the Agent by whom all of these graces and enduements in this long catalogue are administered and subordinated to happy participation. He was the grand secret of their wonderful and paradoxical endurance and perseverance amid a world of adversity, hostility and constant antagonism. In Divine love free from hypocrisy. We receive this Divine love, poured out into our hearts by the Holy Ghost, in regeneration. But so long as Adam the first is on hand, we are never free from the fundamental elements of insincerity, dissimulation and a diversity of strategy which constitute the very essence of hypocrisy. hence the man of sin must be slain; holy Samuel must arise with the sword of the Spirit, and hew down the old Gag who walks out with the stealthy tread of hypocrisy. Oh, that we may all, like Paul. and his comrades, enjoy the experience of Divine love free from hypocrisy!

7. In the Word of truth. They were wonderfully enriched and impregnably fortified by the precious Word of truth. We have logos here, which means Gods word, in contradistinction to reema, mans word. This logos has a peculiar force, because it is one of the words occurring in the Scriptures to designate the incarnate person of our Lord (John 1). This is pertinent from the fact that word means revelation, and the incarnation of Christ, rendering Him apprehensible by our material senses, is really the grand summary of all Divine revelation. This glorified, incarnate Christ had appeared to Paul in person on his way to Damascus, and three years afterward in the temple in Jerusalem. These manifestations of the incarnate, glorified Savior to Paul are significantly adumbratory of His glorious appearing in His second advent, as His visit to Abraham at Mamre was anticipatory of His first advent. The wonderful proximity and fellowship which Paul enjoyed with the glorified Savior are problems too deep for our solution. In the power of God, the Greek is dynamite. They were thoroughly endued and equipped with this Divine dynamite, which was more than a match for all their enemies, visible and invisible. When we consider the wonderful potency of dynamite as a mechanical power, and then recognize the Omnipotence in this case identified with it, we need not wonder at the mighty paroxysms of the earthquake which liberated them from the Philippian jail. Through the arms of righteousness on the right and on the left. Ephesians 6 describes this invincible panoply, i. e., the helmet of salvation, the breastplate of righteousness, the shield of faith, the gospel shoes and the sword of the Spirit. In the Tower of London I saw many of the mediaeval warriors clothed in shining steel from the crowns of their heads to the soles of their feet, so as to render them actually invulnerable to all their foes on the battlefield. While looking at them I thought of the Christian warrior, thus impregnably panoplied against every possible assault of the diabolical foe.

8. Through glory and dishonor. The Christian life is a perpetual enigma and an irreconcilable contradiction, of glory within and opprobrium without. Carnal eyes can see nothing but dishonor, indecorum, disappointment and failure in the deep humility, self-abnegation and worldly depreciation incident to the true Christian life; meanwhile from the standpoint of angels and glorified saints, it is all honor, victory and triumph. Through evil report and good. We must be like the apostles, utterly dead to the ipse dixit of the world, whether good or bad, absolutely indifferent to praise or blame, there simply being no difference between them; e. g., at Lystra, one hour they actually worshipped them as gods and the next hour were stoning them to death. Hence we must get to where we are literally dead to praise or blame, and equally unmoved by both, as they are liable to alternate any moment. As deceivers and true. Hosts of people actually believed the apostles to be hypocrites and scoundrels, going about to deceive the people for selfish and mercenary motives. Hence when people look upon you in that capacity you must not be astonished, think hard of them, or suffer yourself to be jostled or affected in any way by their utter misunderstanding of all your motives, enterprises and character. They misunderstood Jesus and actually killed Him, believing Him to be a bad man. If the Jews had really believed that He was their own Christ of prophecy they would have fallen in adoring congratulation all around Him. If the Romans had known who He was they would have died in their tracks before they would have laid a violent hand on Him The martyrs were all killed by religious people whose sincerity we have no right to call in question. But they misunderstood them, believing them to be corrupt, deceitful and heretical. So you may expect the people to look upon you as a deceiver, while at the same time it is enough for you to have the blessed assurance that you are true and right.

9. A unknown and well known. Paul was an indefatigable traveler, going to the ends of the earth, and always among strangers, who knew him not. Hence pertinently it is said that they were unknown. So it will be with you. God will lead you as He did Abraham, away from home and kindred to sojourn among strangers. There is also another sense in which they were unknown, even by the people who daily recognized their physical person and identified them, yet strangers to them spiritually. How pertinently are they said to be well known! No people get so intimately acquainted either with other as the saints of God. I am now well known personally, having many intimate and much-esteemed friends and acquaintances, spanning the continent all the way from the Atlantic to the Pacific; besides, I feel that I am well known by a great host who dwell above the stars. As dying, and behold, we live! This wicked world with its fallen churches has slain their Leader and sworn vengeance against all of His followers. Hence they live constantly exposed to martyrdom, and thus in the attitude of perpetual dying. What a beautiful emphasis in the exclamation: Behold, we live! Not only do we now live, but the life we enjoy will sweep through the flight of ages! As being chastised and not put to death. With the whole world against them, and daily persecutions on all sides, they are the constant subjects of Divine chastisement, conducive to their good, alienating them from earth and sweetening them for Heaven.

Meanwhile profitable spiritual castigation, in the blessed providence of God, is the very ultimatum of the hostility from their enemies, as Gods saints are immortal till their work is done, as Death is no chastisement but a blessing, felicitously releasing us from our prisons of clay and opening to our happy ingress the gates of glory.

10. As sorrowing, and always rejoicing. The Christian life is a perpetual antithesis of sympathetic and external sorrow in contemplation of millions perishing on all sides; and an artesian well of internal joy incessantly flowing in the heart, gladdening the whole spirit, making life a triumph and actually participating a Heavenly prelibation. As poor, and making many rich. The beautiful antithesis between the temporal and the spiritual is here perpetuated. Though actually penniless in temporal things, they were constantly enriching the people with Heavenly treasures. Earthly possessions are unprofitable encumbrances to the Heaven-bound traveler. It is really important that he be unencumbered, and light as a bird of paradise. As having nothing, and possessing all things. True saintship can not afford to deflect an iota from the apostolic precedent of actually possessing nothing in the way of temporal estate. Under the false intuition of fallen churchism, the idea now prevails that the Lords people need temporal resources in order to their efficiency as soul-savers. The Scriptures reveal the diametrically opposite of this hypothesis. When Barnabas, a Cyprian farmer, went as a delegate to Jerusalem to attend the Pentecostal festival, receive the fiery baptism and the call to preach, among his preparations for a life-work in the vineyard of the Lord he sold out his Cyprian farm and laid every cent at the apostles feet, going penniless into the work that, unencumbered, he might enjoy his utmost availability as a preacher of the gospel. When thus utterly destitute, if true to God, we really possess all things, having a cheque on Heavens bank for everything we need in time and eternity.

11. Our mouth is open unto you, O Corinthians, our heart has become enlarged. This was the greatest church of the Pauline ministry, numerically, and we hear of no others so wonderfully enriched with the gifts and graces of the Holy Spirit. Now, after an absence of three years and six months, traveling throughout Asia and Macedonia, he is on his way to visit them again, and survey the old battlefield on which he stood eighteen months courageously fighting the powers of darkness, beginning with nothing and witnessing the conversions of hundreds and, I know, thousands of Jews and Gentiles in that European metropolis. His long absence was a necessity, that he might visit hundreds of other churches, and establish them in holiness. With no facilities for public conveyance, and traveling generally on foot overland, he has found this long absence inevitable. The time is at hand for him to go down and see them. again look into their beautiful faces, take them by the hand, and congratulate them, forty months nearer Heaven than ever before. He feels full of gospel truth ready to pour out of his mouth, meanwhile his heart has broadened out in their behalf, and he feels impatient to take them all in his arms and again enjoy their Christian fellowship and the exquisite privilege of again preaching to them the living Word. No wonder he feels an enlargement of the heart contrastively with the time when first he found them groveling in the superstitions of polytheistic idolatry, and wasting away in the low debaucheries of sin and misery. His preaching now will be on a vastly different line. They have already been converted out of heathenism and dead Judaism, many of them wonderfully sanctified and not a few actually flooded with the extraordinary gifts of the Holy Ghost, qualifying them for pre-eminent usefulness as soul-savers.

12. Ye are not straitened in us. Among the innumerable preachers who had been with them during his long absence, some had impeached his apostolical authority, and in other ways spoken among them to his depreciation. He now assures them that he perfectly understands the situation, has victory complete in his own heart and life, and everything auspicious from his own standpoint. Consequently they may rest easy so far as he is concerned. But ye are straitened in your own hearts. As in the former letter, he is still moving judiciously and boldly on his castigatory line, chastising them for the irregularities and the inconsistencies of which he has heard through others during his absence, and especially from Timothy and Titus, whom he had sent to preach to them, after his arrival on the coast, before leaving Asia. This letter, in co-operation with the former, has for its object the correction of all those errors and the radical reformation which he had been working up through his epistolary preaching and the corroboration of the same by Timothy and Titus, favorite preachers of his and much like himself, whom he had sent at different times to prevail upon them to receive appreciatively all he had written to them.

13. Grant unto me this reward, as I speak to children, be ye also enlarged. The reward here mentioned is their own enlargement of heart toward him in filial reciprocation of his enlargement of parental affection toward them, that the expansion of their love either for other, as parent to children and children to their spiritual father, may be mutual and reciprocal when lie arrives among them.

Fuente: William Godbey’s Commentary on the New Testament

2Co 6:1. We then as workers together with the Lord, who has by himself purged our sins, and reconciled all things to himself on the cross, and has commissioned us to continue the ministry of reconciliation we beseech you also that ye receive not the grace of God in vain. That is, the unspeakable gift of Christ, and his gospel, the grace of God which brings salvation to all men, and which demands corresponding returns of repentance, faith, and holiness. For if this gospel do not bring a full salvation by faith, but on the contrary if there be in any of you an evil heart of unbelief, it will prove the ministry of death to the unbelieving and disobedient.

2Co 6:2. For he saith, on promising the gentile nations to the Saviour, Isa 49:8, I have heard thee in a time accepted, and will give thee the heathen for thine inheritance. The time accepted is called by the prophets the last days, or the acceptable year of the Lord; or the fulness of time appointed of the Father to turn the nations from darkness to light, and from the power of Satan unto God. On applying this passage to the Greeks, Paul says, Behold now is the accepted time, for the nations to rush into the kingdom of God. In him they find the great salvation from all their sins, and a renovation of the life and image of God.

2Co 6:3. Giving no offence, that the ministry be not blamed. Christ and his ambassadors form but one court, and one church. A minister captivated by concupiscence, operating in any ignoble passion, dishonours the gospel, as a gospel that cannot save, and by inference dishonours the Lord. Ministers must be what they are called, the glory of Christ, and the stars in his right hand.

2Co 6:4. Approving ourselves as the ministers of God. This epistle was primarily addressed to the preachers at Corinth, and through them to the people. This part seems wholly to belong to ministers, who are expected to shine with a constellation of passive and active graces. Thirty of those virtues are named here, and all the other adornings of the sanctuary are understood.

In much patience, a passive grace, nourished by the love of God, and the hope of glory, to endure all things for the elects sake, and in the hope of an encreasing number of converts. In afflictions, both of body and mind, arising from the opposition of wicked men, and from griefs and troubles in the infant church. In necessities and distresses, arising from want of food and raiment; not so much in Corinth, as in going through the provinces.

2Co 6:5. In stripes, castigations in the synagogues; from the beatings of rioters, and the rod of the magistrates, connected with frequent imprisonments. In watchings, in fastings, when we, or our brethren are suffering under the bonds of cruel afflictions. Act 12:5.

2Co 6:6. By pureness of conscience. By knowledge of the holy scriptures, of human nature, and all associate elements of science. A bishop must not be a novice, but an ornament to religion, and the joy of the church. By longsuffering, cultivating a lenient and parental temper. By kindness, like the lovingkindness of the Lord, reigning in all the brotherhood of the church. By the Holy Ghost, in the special exercise of charity, or the love of God. This divine influence is the source of all moral excellence, and communicates its fragrance to all around.

2Co 6:7. By the word of truth, the gospel of God, which is by way of eminence the truth, the substance of all the promises. By the power of God, the warmth and fervour of preaching, and the unction of the Spirit, which accompanies the word. By the armour of righteousness, having the sword in the right hand, and the shield in the left, as described in the sixth of Ephesians. What is the world around us but columns of hostile foes, that must be vanquished and overcome.

2Co 6:11. Oh ye Corinthians, our mouth is open unto you. While writing, a vista of divine light opened on the apostles mind; and the exuberance of his thoughts clothed themselves in that figure of rhetoric, called the antithesis; yea, a climax of of antitheses, forming a beauty in eloquence not equalled by any heathen writer.

2Co 6:14-16. Be ye not unequally yoked together with unbelievers, which is so strongly prohibited by the law of Moses. Deu 7:2-6. Thou shalt make no covenant with them they will turn away thy son from following me. The questions are all cogent, and convey an illustration like the powerful shades of the pencil. Righteousness can have no fellowship with unrighteousness, which is hostile to order and law. Light and joy can have no communion with darkness, essential evil which shuns the light. Christ and Belial can never be seated on the same throne. Equally so is intimate associations with the infidel world, whose presence and breath is a deleterious poison to the soul of a believer. Neither can we go to the temple of idolatry, nor to the balls and theatres of the wicked, for the idol worshipped is the god of this world.

REFLECTIONS.

The subject of the ministry is here continued. The ambassadors of Christ, succeeding the Lord in the sanctuary, are fellow-workers with him. They entreated the wicked to be reconciled to God, and here they press the point to an immediate issue, that they should not receive the grace of God or his gospel in vain. Ministers should learn hence to come to a full close with their hearers, and urge a present salvation. God always hears his Anointed for his members, as well as for himself during his passion; therefore all believers and seekers of salvation should be encouraged to expect help and comfort in all their troubles of mind, before they leave the house of God. Every blessing they need is now ready in Christ; and the Lord will not be more gracious to-morrow than he is today. And sinners are not the better, but the worse for delay. Perhaps, at a future time, they will be less disposed for salvation than now. Besides, they are saved, not by works which require time, but by faith which realizes a present God, and awaits his present aid. Add to this, that the psalms in many places, and other parts of the sacred writings, represent penitents as coming in distress to God, and returning happy and full of comfort. So the homilies of Macarius, and the uniform experience of the saints. It is the glory of the christian ministry to say, Behold, now is the day of salvation. If we said, to-morrow God will bless and save you, we should dishonour our Master, and perhaps some of our hearers might not live till to-morrow. Behold, said he, I do cures to- day. It is Satan who says to-morrow, at another time, and when there is a convenient season. To-day is Gods time, and a lively expectation animates an audience to devotion.

The doctrine of a present salvation is followed by a torrent of simple and sublime eloquence on the glory of the christian ministry. Here we may in some sort challenge all the classics of Greece and Rome for a passage of equal eloquence. This fortitude in suffering, this purity of heart, this divine knowledge, this love unfeigned, and this invincible patience, discover the image and life of God in regenerate men. The wicked saw it, and dropped their countenance; vice retired to its haunts, idolatry was troubled, and affected concealment, mystery and antiquity. In short, the world was conquered, and so must every rebellious man who will read the new testament with prayer and sincere enquiries after truth.

The charge not to be unequally yoked together with unbelievers in habits of friendship, and most of all in matrimonial ties, is supported with equal force of argument and weight of promises. In the moral world, what fellowship hath righteousness with unrighteousness? In the natural world, what communion hath light with darkness? In the spiritual world, what concord hath Christ with Belial? See Jdg 19:22. In the religious world, what part hath he that believeth with an infidel? And in the sanctuary, what agreement then can the temple of God have with the temples of idolatry? Can a christian leave this glorious Mediator, these illustrious ministers, and all those blessings of our adoption, for the lying vanities of the world? No Lord: thou hast the words of eternal life.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

2Co 5:20 to 2Co 6:10. Paul proceeds to expound and apply the relationship between himself and his converts based upon this ministry. He acts in Christs stead when he beseeches men to allow themselves to be reconciled to God. And what Paul did for Christ, God did through Christ. Once more he points to the supreme illustration and proof of Gods will to reconcile men. He had treated Christ, the Son of His love, though He had no experimental knowledge of sin, as though He had sinned and deserved the punishment of death. And He had done this for mans sake, in order that he might participate in the Divine righteousness. The strange expression made him to be sin is probably due to Pauls shrinking from saying made him a sinner, which would also have been open to misconception; for the same reason, in Gal 3:13 he says, Christ was made a curse, when cursed would have been in accordance with the citation from Deuteronomy which follows.

It is the grace, the undeserved mercy, of God that is offered in this message of reconciliation, and while Christs ambassadors, as fellow-workers with God and Christ, entreat the world to accept that grace, they entreat those who have already accepted it (you) to ensure that their acceptance be fruitful. (In a parenthesis he illustrates by a quotation from Isaiah 49 the blessed character of the moment.) Accordingly the apostles so shape their conduct that they may approve themselves to men as nothing less than the agents and emissaries of God. The quality of endurance is exhibited in severe experiences arranged in three triplets, with which we should compare the list in 2Co 11:23-28; then follows the enumeration of many other qualities of the ministry. It is further distinguished by a message which springs from truthfulness, and by the use of weapons of righteousness alike for offence and defence. In the antitheses that follow (2Co 6:8 f.) the injurious representations are to be understood as the opinion of Pauls opponents. It is they who regard him as obscure, as moribund, as chastised by God. In 2Co 6:10 both members of each antithesis probably represent the genuine experience of the apostle.

Fuente: Peake’s Commentary on the Bible

The message of reconciliation having been received by the Corinthians, now the Lord’s servants, as fellow-workmen in unity, had further entreaty to make of them. Their profession of faith would be tested, as to whether they had received the grace of God in its living reality, or “in vain.” From verses 3 to 10 we shall see that the apostles were severely tested as to the reality of their message: let those who accept the message consider this. Does grace mean as much to the Corinthians as it evidently did to these servants?

Verse 2 is a parenthesis, showing the grace of God fully available at this very time: now therefore is the time to take full advantage of it. This is the very character of this dispensation of God: it is “a time accepted,” and “the day of salvation.” It is only right then to fully receive its blessing, and fully respond to it.

If in chapter 4 the ministry gives boldness, in our verse 3 it also exercises the servant to give no offence in anything. Boldness is not to be harsh or rude: for men will blame the ministry if they see anything offensive in the servant.

In the apostles’ conduct they showed themselves to be the ministers of God. This word for ministers is that used for household servants, and its basic meaning is “of the dust” – a good reminder for every servant!

“In much patience” or “endurance” is the basis for all that follows. A colon would no doubt be better than a comma after this word; for following this are nine tests of endurance, to ‘the end of verse 5; then nine moral characteristics of endurance (vv. 6,7); then nine contrasting experiences, the sphere of endurance (vv. 8-10). How precious that patient endurance of faith that goes on steadily for the Lord, whatever the way may be! The nine tests were certainly applied to Paul in rigorous severity, yet only served to more beautifully prove him a true minister of God.

As to moral character, pureness implies no mixture of principles; knowledge is that full awareness of what one stands for, and does; long-suffering is the fruit of a faith that knows God will eventually triumph; kindness is genuine courteous treatment of others. And behind this is the living presence of the Spirit of God operative in the servant; and a resulting “love unfeigned,” a genuine real concern for the good of others. “The Word of truth” is a vital matter here too, the one court of appeal as to all that is morally appropriate. And in subjection to this, the power of God is evident in the vessel. Finally, “the armour of righteousness” is found on the right hand and on the left: this is proper concern to maintain righteous moral conduct in both directions, not taken off guard by watching only on one side.

As to experiences however, honor and dishonour are seen side by side in Act 14:13-19. At Lystra, the people first were ready to worship Paul and Barnabas as gods; and soon after stoned Paul and left him for dead. Similarly, some would give him an evil report, others good; some considered that the apostles were deceivers, others recognized them as true. As unknown, not taken account of in the world, yet well-known by many whose hearts had been opened to God. As dying, continually at death’s door through persecution, yet in reality very much alive in devotion to God. Chastened, so as to be often at the point of death, yet not killed. Sorrowful, for the hardness of men’s hearts toward God, and for the travail and failures of the saints of God; yet always rejoicing, for their Object was Christ. In earthly circumstances poor, yet communicating heavenly riches to many. Having nothing in the way of secure possessions in the world, but enriched with all things that are of true value, according to God’s riches in glory in Christ Jesus.

The rigor of the testing, certainly felt in the soul, only moved the servants more ardently in desire for the blessing of the Corinthians: their mouth is open to minister Christ; their heart is expanded in earnest, tender concern. If the Corinthians had been restricted in their affections toward Paul, this certainly did not spring from his attitude toward them: it was their own feelings responsible for this.

Verse 13 is better rendered, “Now for an answering recompense,” etc. When through suffering for their sake, the servants had shown an open mouth and expanded heart, then how right an answering response it would be for the Corinthians also to be expanded. Can we, even today, think of the devoted faith and love of the apostles through every circumstance of trial, and not have our hearts expanded in appreciation of the truth for which they willingly suffered?

The connection of all this with verse 14 must be observed. Suffering is because of being in a foreign, adverse world, a world opposed to Christ. Believers may be tempted to link with the world, to avoid such suffering, but this is unfaithfulness to Him. Contact with the world is of course unavoidable; and bearing witness of Christ is a precious privilege, but being united in a strange yoke with the ungodly is far different than this. Such a yoke should be fully avoided by the believer.

A yoke is that which identifies one with another in a binding agreement, so that it should make both in some measure responsible for the other. This is true of marriage, of business partnerships, of religious affiliations, social organizations, etc.

It is not only a yoke with unbelievers here that is prohibited, but also the mixture of the principles of righteousness and unrighteousness, light and darkness. If even a believer would yoke himself with principles of unrighteousness, then I must not identify myself with that believer. It is important that believers should not be yoked with unbelievers, and just as important that we should not allow a mixture of darkness with light, or of Satan’s activity with the work of Christ. These things are so ignored by many that Christendom is greatly infested with demon activity and manifest unrighteousness. God says, “If thou take forth the precious from the vile, thou shalt be as my mouth” (Jer 15:19). God’s mouth gives only pure, uncontaminated words, and it should be our joy to rightly represent His words.

The temple of God is now mentioned as having no agreement with idols. The assembly, the body of Christ, is the temple of God, that in which the glory of God is manifest, where God dwells and walks. If individually Christians are to form no yoke with unbelievers or unrighteousness, then certainly in a collective way this is just as vital: the assembly is to allow no such yoke. Idolatry is simply that which displaces God from His rightful, absolute pre-eminence, as in Israel’s making the golden calf. A standard is thereby raised contrary to God’s one Standard, the Lord Jesus Christ, and collective

testimony is corrupted so as to be soon in ruins. God may bear long with weakness and failure; but He will not bear with such a standard that actually is a challenge to His supreme authority. It is not without serious reason that we are told, “sanctify the Lord God in your hearts” (1Pe 3:15). His is a place absolutely holy, and separate from evil. It is on the ground of spotless holiness that He says, “I will be their God, and they shall be My people.”

It is God’s firm command: “Come out from among them, and be ye separate.” If one has formed a yoke wrongly, then if at all possible to break it without injustice to the other party, he should do so. As to marriage, he is not at liberty to break this bond (1Co 7:10); and in certain other cases the same may apply, in order that the believer may, through experience, learn the governmental results of disobedience. Compare Jos 9:15-19. But the general rule is that of separation; and if one has put himself in a position where he cannot separate righteously, then through painful experience he may still learn what separation means in moral reality.

We are not simply told to keep from personal uncleanness, but to “touch not the unclean thing,” that is, of course, not be identified with it. On this basis God receives one. We may ask, Does He not receive every soul who accepts Christ as Saviour? In one respect, yes: so far as his eternal salvation is concerned, God receives him on the basis of the sacrifice of Christ for him. But as regards the question of free and full communion, God cannot link His name with one who is himself linked with manifest evil: He cannot in this case receive even a believer in practical fellowship day by day.

To be a Father to us in practical, full enjoyment, He must have our heart’s allegiance. And for us to be His sons and daughters in practical character, we must be separate from what dishonours Him. Of course, every believer is a child of God through new birth, and a son by adoption; and this is eternal: but if not true to this in practice, he cannot enjoy the blessings of such a relationship until he gives up his evil associations. Note here too the sweet comfort of relationship involved in the name “Father,” and the eternal power and majesty of the name, “the Lord Almighty.” What incentive for our wholehearted, unquestioning obedience!

Fuente: Grant’s Commentary on the Bible

Verse 1

The grace of God; the favor referred to above, that is, the offer of reconciliation and pardon.

Fuente: Abbott’s Illustrated New Testament

SECTION 8. THE LOVE OF CHRIST AND PAULS COMMISSION FROM GOD MOVE HIM TO ACT AS BECOMES AN AMBASSADOR OF GOD. CH. 5:11-6:10.

Knowing then the fear of the Lord we persuade men, but to God we have been made manifest. And I hope also in your consciences to be made manifest. Not again are we recommending ourselves to you, but I write this giving occasion to you for matter of exultation on our behalf, that you may have it in view of those who exult in appearance and not in heart. For both if we have gone out of our mind, it is for God; and if we have sound sense, it is for you. For the love of Christ holds us fast, we having judged this, that One died on behalf of all, therefore all died, and on behalf of all He died in order that they who live may no longer live for themselves but for Him who on their behalf died and rose. So then we henceforth know no one according to flesh. If even we have known Christ according to flesh, nevertheless now no longer do we know men thus. So that if any one be in Christ he is a new creature: the old things have gone by; behold they have become new. And all things are from God who reconciled us to Himself through Christ and gave to us the ministry of the reconciliation. Because that God was, in Christ, reconciling to Himself the world; seeing that He is not reckoning to them their trespasses and has put in us the word of the reconciliation. On behalf of Christ then we are ambassadors, as though God were exhorting through us: we beg, on behalf of Christ, Be reconciled to God. Him who knew no sin, on our behalf He made to be sin, that we may become righteousness of God in Him. And working together with Him we also exhort that not in vain you accept the grace of God. For He says, At an acceptable season I have listened to thee: and in a day of salvation I have helped thee. (Isa 49:8.) Behold now is the well-accepted season, behold now is the day of salvation.

And this we do, in nothing causing stumbling, that the ministry be not blamed: but in everything recommending ourselves as Gods ministers, in much endurance, in afflictions, in necessities, in positions of helplessness, in beatings, in prisons, in tumults, in toils, in watchings, in fastings; in purity, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love without hypocrisy, in the word of truth, in the power of God; with the weapons of righteousness on the right hand and on the left, with glory and dishonour, with bad report and good report; as deceivers and true, as unknown and becoming well-known, as dying and behold we live, as being chastised and not being put to death, as being made sorrowful but ever rejoicing, as poor but enriching many, as having nothing and possessing all things.

In Section 7 Paul explained why a ministry so glorious was surrounded by constant and deadly peril, viz. because this peril gave opportunity for a constant manifestation of divine power; and stated the motive which led him forward even in face of such peril, viz. his belief of Gods word that He will raise the dead, that death leads at once to the presence of Christ, and that in the Day of Judgment due recompense will be given. Having thus told us the power which saves him from fear of death he now tells us the motive of his efforts to save men, viz. the love of Christ who died for them and his own divine commission to be an ambassador for Christ; and concludes his exposition, begun in Section 4, of the apostolic ministry, its credentials, its grandeur, its perils, its hopes, and its recompense, by a graphic picture of the circumstances and the spirit in which he discharges it.

2Co 5:11. Then: in view of the judgment-seat of Christ.

Fear of the Lord: cp. Rom 3:18. Reverent fear of Christ is a state of mind familiar to Paul. Cp. know sin, 2Co 5:21; Rom 7:7; know grief, Isa 53:3.

Persuade men: to be reconciled to God, 2Co 5:20. This was his chief work. The persuasion denied in the question of Gal 1:10 had a different motive, as is implied in the following words. This persuading of men was prompted by remembrance of the great assize and by desire to please the Judge. But, although men are the direct objects of his persuasion, yet in persuading them he stands before the eye of God.

Manifest: as in 2Co 5:10.

Made-manifest; more vivid than manifest, picturing the act of God setting us permanently under His own eye.

And I hope etc.; reminds us that Section 4-8 were written in self-defence. [There is nothing to demand the rendering (A.V. and R.V.) that we are made manifest. For the aorist after always refers in the N.T. to something future. And the perfect tense (cp. 1Ti 6:17) merely adds to the aorist the idea of permanent results. Paul does not say whether the manifestation he hopes for is present or future. But the word hope suggests the latter.]

Your consciences: the faculty which contemplates a mans inner life. See under Rom 2:15. Paul hopes that through his labors spiritual results have been attained in his readers, results which will appear to them as they contemplate their own inner life. Cp. 2Co 4:2. Such results will thus be a proof, clearly visible to the eye of conscience, of Pauls divine commission. These words recall the argument of 2Co 3:2 f.

Pauls mention of the judgment-seat reminds him that to the eye of God the real worth of his apostolic service lies open. And he hopes that it will lie permanently open also in the heart of hearts of those among whom he has labored. He thus suitably introduces a further exposition of the motives of his work.

2Co 5:12. Like 2Co 2:17; 2Co 5:11 b might seem to be self-recommendation. With delicate tact Paul says that he is only giving his readers an argument with which they may defend him; thus implying that they are not his opponents, but are ready to defend him.

Again recommending ourselves: as in 2Co 3:1. The repetition suggests that these were words of his opponents.

Occasion: or starting point, as in Rom 7:8.

Giving you etc.: while speaking about being made manifest in their consciences, Paul was really putting them on a track towards a matter of exultation in his favor which they might remember and use against his opponents. These last he designates as exulting in appearance (or in face) and not in heart. What our face is, we seem to be: what our heart is, we are. For the heart is the inmost center of our real life.

2Co 5:13. Pauls real motives, which are a matter of exultation for his readers.

Gone-out-of-our-mind: become mad. These strange words can be accounted for only as being actually spoken by his enemies. The relatives of Christ said (Mar 3:21) the same of Him. We can well conceive that Pauls ecstatic visions, (2Co 12:2 ff,) his transcendental teaching, which to many would seem absurd, his reckless daring in face of peril, and his complete rejection of all the motives which rule common men, would lead some to say and even to believe that he was not in full possession of his senses. The same has been said in all ages about similar men.

For God: to work out His purposes.

Of sound mind: exact opposite of madness. Same contrast in Mar 5:15; Act 26:25.

For you: to do you good. If, as our enemies say, we are mad, we have become so in order to serve God and do His work. And, therefore, our very madness claims respect. If we are men of sound sense we use our sense, not, as most others do, to enrich ourselves, but to do you good. Paul thus appeals to his readers observation of his conduct. They knew that where human prudence might condemn his recklessness his purpose was to serve God; and that whatever mental power he possessed was used for the good of others.

2Co 5:14-15. The motive of this unsparing devotion to God and to the interests of his readers. The love of Christ towards men, revealed in His death for them, holds us so fast that we cannot forbear to devote ourselves to the service of God, even to an extent which some call madness, and to use all our powers for your good.

Having judged this: practically the same as reckon in Rom 6:11. Since this judgment rests solely on the word of God, it is an expression of faith. And only so far as it is firm and broad do we feel the binding influence of the love of Christ.

One on behalf of all: conspicuous contrast. A name written on every heart, it was needless to mention. To this statement of the purpose of the death of Christ Paul gives emphasis by the change from us to all, thus directing attention to a general truth. But, since he does not say all men, we cannot appeal to this verse in proof that He died for all men. This, Paul asserts elsewhere in plainest terms. See notes under Rom 5:18-19. Therefore, although the compass of this verse is indefinite, each one may place himself within it, and pronounce this judgment about himself.

Therefore all died: Pauls inference from one died on behalf of all. Virtually they for whom He died themselves died in His death. For the full result of His death belongs to them. This inference rests upon the broad truth that Christ died that we may be so united to Him as to share all that He has and is. Cp. Rom 6:3. Now Christ by His death escaped completely from the burden and curse of sin. Paul reckons therefore that the former life of sin of those for whom Christ died has come to an end on His cross, and that, like Him, they too are dead to sin. See Rom 6:10 f. Objectively and virtually they died to sin when Christ died: they died subjectively and actually only when and so far as in faith they pronounced touching themselves the judgment of this verse, i.e. when they reckoned themselves to be dead to sin. Paul says that all died, because the subjective and actual death to sin of those who dare pronounce this judgment is a direct outworking and communication of the objective and historic death of Christ and of our divinely ordained union with His death.

The rest of 2Co 5:15 is a further inference, expounding one on behalf of all.

Who live: not needful to complete the sentence, but thrust in conspicuously to tell us that though their old life of sin has ceased they are not lifeless but are living a new resurrection life.

No longer for themselves; implies that apart from the death of Christ self is the aim of life to all men; and that therefore all men need a radical change.

Who on their behalf etc.: emphatic repetition of the chief idea of 2Co 5:15. Christ died in order that we may live a life in which every thought and purpose and effort point to Him, and all our powers and opportunities are used to please and exalt Him and to do His work. Thus Christ will be, what self once was, the one aim of life.

And rose: i.e. on our behalf. It is expounded in Rom 4:25.

He died for all, i.e. to reconcile their salvation with (Rom 3:26) the justice of God: He rose for all, i.e. to give them ground for the faith which saves. At the beginning of the sentence His death only is mentioned, to confine our attention to the costliness of the means used to secure our devotion to Himself. 2Co 5:14-15 are a close parallel to Rom 6:10-11. In each passage the historic fact of Christs death and His abiding devotion to the Father produce their counterparts in us. In each the counterpart is produced by the mental reckoning or judgment of faith.

This judgment Paul and his colleagues had pronounced. They knew that they were among the all for whom Christ died. They therefore ventured to believe that in His death their own former life of sin and self had died, and was therefore a thing of the past. They knew that He died in order that they might live a life of absolute devotion to Him. And, as they contemplated the infinite cost of the means used to secure their devotion, and the love thus manifested, they felt the power of that love; and felt themselves compelled to serve, with a self-abnegation which some called madness, the God who gave His Son to die for them, and to toil for those He died to save.

That to secure our devotion to Himself Christ must needs die, proves how completely selfishness is inwoven into human nature; and proves the earnestness of His purpose to destroy it. The need of so costly a means can be explained only on the principle that surrender to selfishness is a punishment of sin, and that the punishment cannot be remitted without a corresponding and adequate manifestation of divine justice. If so, 2Co 5:14-15 imply, and thus support the great foundation doctrine of Rom 3:24-26. Moreover, that our life of devotion to Christ is stated here to be an aim of his death, implies that only in proportion as we thus live do we and shall we obtain the blessings which result from His death.

2Co 5:16. Result of Pauls judgment that Christ died that men may live a life altogether new.

We: emphatic. Paul returns now, after the foregoing general statement, to himself and his colleagues who have pronounced the judgment of 2Co 5:14 and have felt the constraining power of the love of Christ.

Henceforth: from the time of this judgment, which was an era in their lives, an era ever present to their thought.

According to flesh; may refer either to the persons known, i.e. to the appearance and circumstances of their bodily life, as in 2Co 11:18; Php 3:4; or to those who know them with a knowledge determined and limited by their bodily life, as in 2Co 1:17; 1Co 1:26. These senses coalesce here. For they who look at others from the point of view of their own bodily life, with its needs, desires, and pleasures, see them only as men of flesh and blood like themselves. But to Paul the former life has so completely ceased that to him men around are no longer judged of thus. He sees them not as rich or poor, Jews or Gentiles, enemies or friends, but as men for whom Christ died.

If even we have known etc.: a conspicuous contrast to the foregoing, from Pauls own past life.

Known Christ etc.: an extreme case of knowing men according to flesh. At one time Paul was so accustomed to look upon men according to bodily appearance and surroundings that even upon Christ he looked thus: he thought of Him as a mere Jew from Nazareth, a feeble man of flesh and blood. This does not imply that he had actually seen Christ. For, while persecuting Christians, Christ was present to his thought, but only as a mere man whose teaching he could crush out. And all the disciples knew Christ first as a man; till through the veil of flesh they saw His real dignity.

Nevertheless: in spite of having gone so far in knowing men according to flesh as to know even Christ thus.

Now no longer: emphatic note of change.

We know: without saying whom they know. Paul cannot refer to his no longer knowing Christ (so A.V. and R.V.) according to flesh. Surely this would not need emphatic and contrasted assertion. He simply repeats the general assertion which is the chief matter of this verse. In consequence of Pauls judgment about the death of Christ he no longer looks upon men according to their appearance in flesh and blood. Yet he admits that he did so once, even in the case of Christ. But so completely is he changed that, in spite of this aggravated case in his past life, he no longer knows men according to flesh.

2Co 5:17. A logical result, or inference, from 2Co 5:16. Nothing less than a new creation, and a passing away of old surroundings, is implied in the new light in which we now see our fellow-men.

In Christ: see under Rom 6:11. Christ is Himself the life-giving element in which His people are and live and think and act.

New creature, or creation: Gal 6:15; Eph 2:10; Eph 4:24. To those who are in Christ, the power of the Creator has wrought a change analogous to the creation of Adam out of dust of the earth.

The old things: everything around and within us. Through our union with Christ, and so far as we live in spiritual contact with Him, the world in which we live, and we ourselves are altogether changed. For to us the world has lost its power to allure and terrify and control. The old multifarious influence which our surroundings once exercised over us, an influence which ruled our entire life, has altogether passed away. Consequently, the old things, in the widest sense possible, have gone by.

Behold: as if a sudden discovery. The old things have gone by; but not in every sense. For they are still here, but completely changed. The world with its men and things is still around us: but in its influence upon us it is become entirely new. Our fellowmen are objects now for Christian effort: wealth is but an instrument with which to serve God: and the world is a school for our spiritual education, a place in which we may do Gods work, and a wisely chosen path to heaven. Thus inward contact with Christ changes completely our entire surroundings in their aspect, and in their influence upon us. This change is therefore a measure of our spiritual life. And it is a logical result of our deeper knowledge of our fellow-men, a knowledge no longer determined by their outward appearance. We see them as they really are; powerless to injure us, in peril of eternal death, but within reach of the salvation which God has bidden us proclaim. All this is a result of the power of Christs love over those who have comprehended the purpose of His death. And it explains (2Co 5:17) Pauls unreserved devotion to Gods work and to the welfare of men.

2Co 5:18-19. After explaining the motives stated in 2Co 5:13, by tracing them to their source in the death and love of Christ, Paul now traces them further, as his wont is, to their source in God.

All things: the complete change wrought through the death of Christ. That this change has its origin in God, and how He wrought it, the rest of 2Co 5:18 proves and explains.

Reconciled to Himself: see under Rom 5:1. By means of the cross and word of Christ, God has removed the hostility between Himself and us, so that there is now peace with God through Christ.

Us: true of all believers; but Paul thinks specially of himself and colleagues, as the following words show.

The ministry of the reconciliation: same as the ministry of righteousness, of the Spirit, in 2Co 3:8 f. The whole difference between Saul of Tarsus and the character described in 2Co 5:14 ff results from two facts, viz. that God has reconciled an enemy and has given him the office of conveying to others the reconciliation he has received. Consequently the whole change just described is from God.

Through Christ: as in Rom 5:1. While rising from the Son to the Father Paul keeps the Son still before us.

2Co 5:19. Lends importance to the foregoing facts in the life of Paul, by tracing them to their source and cause in a world-embracing purpose of God. [The word , which cannot here be reproduced in English, represents this fact in a subjective aspect, i.e. as contemplated in its bearings by the mind of Paul.]

Reconciling the world: not reconciled, which would not be true. Paul tells us the work in which God was engaged when He gave Christ to die. Similarly, in Rom 2:4, God is leading all men to repentance.

For although, as this verse implies, reconciliation is entirely Gods work, its accomplishment depends entirely upon each mans acceptance of it. [The absence of the article before world leaves us to contemplate the abstract significance of this word. It was a world that God was reconciling to Himself.]

In Christ: as in Rom 3:24. It keeps before us through Christ in 2Co 5:18.

Was; refers to the past event of Christs death. The emphatic words of this clause are God and world; the former keeping before us from God in 2Co 5:18, and the latter revealing the wide bearing of Gods action.

Seeing that etc.: double proof of the foregoing. [A similar construction in 2Co 3:3; 2Co 3:14.]

Not reckoning trespasses: forgiving them, as in Rom 4:8.

To them: a general expression. That it refers only to believers, to whom alone God forgives sin, Paul leaves his readers to observe. That through the death of Christ God forgives mens sins, a fact of constant occurrence, is proof that in giving Christ to die God was at work making peace between Himself and mankind.

And has put etc.: another proof of the same, viz. that God has bid Paul proclaim peace for all who believe. Notice that he assumes that the forgiveness which already from time to time takes place and which he is commissioned to proclaim is designed for all men. Else it would not be proof that in Christ God was reconciling the world. See note, Rom 5:19.

The word of the reconciliation: like word of the cross in 1Co 1:18 : the word announcing reconciliation by faith. To proclaim this word is the ministry of the reconciliation, 2Co 5:18. Notice the importance with which Paul invests these two facts by appealing to them twice in argument, once to prove that the change in himself was wrought by God, and then to prove the world-embracing purpose of this divine activity. As usual, the second statement is fuller than the first. Us is widened into world: and ministry of reconciliation is explained by its great instrument, the word of the reconciliation.

2Co 5:20. Inference from 2Co 5:19, showing its bearing on Pauls work. Since he has received the word of reconciliation, he is an ambassador: since the reconciliation is in Christ, his embassy is on behalf of Christ.

We are ambassadors: Eph 6:20 : messengers sent formally by a king, especially to make peace. Very appropriate to apostles sent formally and personally by Christ: Joh 17:18; Joh 20:21; Act 26:17, Gal 1:1.

On behalf of Christ: to do the work in which He is so deeply interested.

As though God etc.: another view of the same embassy.

God exhorting through us. The earnest entreaty of an ambassador is ever received as the earnest entreaty of the king he represents. [, as in 2Co 5:19. We must remember that in the earnest pleading of Paul God Himself is pleading.]

On behalf of Christ: emphatic repetition.

We beg; develops the word exhort with pathetic emphasis. For to beg is usually a mark of the earnestness of an inferior. Cp. Act 21:39; Act 26:3.

Be reconciled to God: accept by faith the offered reconciliation. We cannot reconcile ourselves: this is Gods work. But this exhortation implies that it rests with us whether we are reconciled. Notice the double parallel in this verse, keeping before us the relation of Pauls ministry to Christ and to God. He is an ambassador, sent to do Christs business: his earnest voice is therefore the voice of God, who gave Christ to die and sent Paul to proclaim reconciliation through Christ. The ambassador almost prostrates himself before those to whom he is sent and begs them to accept peace. And in this self-humiliation he is doing Christs work, and seeking to lead men to peace with God. To reject such an embassy, is to set at nought the mission of Christ, the earnest entreaty of God, and the tremendous power of Him with whom the unsaved are at war.

2Co 5:21. Pauls comment on his own entreaty, Be reconciled to God; giving a strong reason for yielding to it. As in 2Co 5:19, he goes back to the great historic fact on which our reconciliation rests, and to its meaning and purpose.

Him who knew etc.: with emphatic prominence.

Knew no sin: as in Rom 7:7. He had not the acquaintance with sin which comes from committing sin.

On our behalf: in emphatic prominence: see under Rom 5:6.

Made to be sin: in some sense, an impersonation and manifestation of sin. Cp. Gal 3:13. Practically the same as, but stronger than, made to be a sinner. By laying upon Christ the punishment of our sin, God made Him to be a visible embodiment of the deadly and far-reaching power of sin. Through Gods mysterious action, we now learn what sin is by looking at the Sinless One. Cp. Rom 5:19 : through one mans sin, the many were constituted sinners inasmuch as they suffer the threatened punishment of his sin. But the cases differ in that the many received in themselves the moral and spiritual effects of the one mans sin; whereas, even while revealing in His own sufferings the awful nature of sin, Christ remained unstained by sin. Augustine* (*In Sermons 134, 155. ) and others expound sin to be sin-offering. This use of the word is found in the Hebrew text of Lev 6:25 : this is the law of the sin the sin shall be slaughtered before Jehovah; Lev 6:30, every sin whose blood shall be brought etc. But it is not found in the LXX. or in the New Testament; is in no way suggested here; and is forbidden by the contrast of sin and righteousness. Rather, the sacrificial use of the word is explained by, and is an anticipation of, this verse. The sacrificed animals were embodiments of sin.

That we may become etc.: expounds on our behalf. This purpose is accomplished as each one receives the righteousness which is from God by faith, Php 3:9.

Righteousness of God: see under Rom 1:17. By accepting us as righteous, God makes us an embodiment of divinely-given righteousness. By looking at us men learn what it is to enjoy the approval of the great Judge.

In Him: as in 2Co 5:19. In virtue of Christs death, and by spiritual contact with Him, we have the righteousness which God gives.

This verse asserts in plainest language that God gave Christ to die in our stead. For the Sinless One was put so completely in the sinners place and thereby delivered us so completely from our position as sinners that He is said to have been made sin in order that we who have no righteousness of our own may become an impersonation of righteousness. So Gal 3:13 : Christ redeemed us from the curse of the Law, having become on our behalf a curse. Cp. Heb 9:28; 1Pe 2:24; Joh 1:29. All this is explained in Rom 3:26. For if Christ died in order to make our justification consistent with the justice of God, and thus possible, his death was the price of our forgiveness. And, since death is the threatened punishment of sin, it may be correctly said that God laid on Christ our punishment that we may escape from it. In this sense He died, by Gods ordinance, in our stead.

2Co 6:1. After saying what God has done for mans salvation, Paul adds what he and his colleagues are doing for the same object.

Working together with Him: not with Christ, but with Him who gave Christ to be sin for us. So 1Co 3:9. For in 2Co 5:18 ff we read of the activity of the Father rather than of the Son. Paul works with God by urging men to accept, and make good use of, the favor of God.

Accept the grace of God: claim by faith the various spiritual benefits which God in undeserved favor offers us.

Not in vain, or not for an empty thing: Gal 2:2; Php 2:16 : put prominently forward as the special matter of Pauls exhortation. If we fail to put to practical use in the details of life the spiritual benefits received by the favor of God, even His favor becomes to us a useless and empty thing. An unread Bible, a wasted Sunday, and such knowledge of the truth as does not mold our life, are the grace of God received in vain. Paul bids his readers so to lay hold of the grace of God that it shall not be in vain. He thus sums up the whole matter of his teaching to believers.

2Co 6:2. A quotation of Isa 49:8, word for word from the LXX., supporting the exhortation of 2Co 6:1. The prophet says, Thus says Jehovah, in a time of favour I have heard thee: and in a day of salvation I have helped thee; and thus proclaims a definite time coming when God will listen with favor to His people and save them. His words are evidently fulfilled in the Gospel. The change from time of favour to acceptable season, is unimportant. And the Gospel was announced to the world at a time which God thought fit to accept for this purpose. Cp. Isa 59:2, quoted in Luk 4:19.

Behold now etc.: Pauls comment on the words of Isaiah.

Well-accepted: stronger than acceptable. Paul supports his exhortation in 2Co 6:1 by reminding his readers that they lived in a time looked forward to by the ancient prophets with bright expectation. The quotation was prompted by a consciousness of the great privilege of living in gospel days, in that time which from the beginning of the world God chose for His great salvation.

2Co 6:3-10. Graphic description of the manner and circumstances in which Paul and his companions give the exhortation of 2Co 6:1. It concludes his long exposition and defence, occupying Sections 4-8, of his ministry.

2Co 6:3-4 a. No cause of stumbling: Rom 9:32; 1Co 8:9 : anything which might overthrow a mans faith.

In nothing: in no part of his work and life so acting as to cause others to fall. For an example, see 1Co 9:12.

The ministry: the important office held by Paul and his companions. See under Rom 12:7. He felt that the influence of Christianity upon the world depended very much upon the collective impression made by its prominent advocates; and that this impression would be determined in no small measure by his own personal conduct. He was therefore careful so to act in everything as to cause no spiritual injury to any one, lest such injury might lessen the collective influence of the leaders of the church.

But in everything: positive counterpart of in nothing giving etc. In everything they so act as to claim respect; remembering that they are Gods ministers.

2Co 6:4-5. In much endurance: see under Rom 2:7 : amid much hardship they pursue their course, and thus claim respect.

In afflictions etc.: nine points, describing the variety of these hardships.

Helplessness: as in 2Co 4:8.

Necessities: as in 1Co 7:26.

Beatings, prisons, tumults: three specific cases all coming under each of the three foregoing general descriptions, and caused by enemies. Examples are found in Act 16:19-23; Act 21:28-32, etc. Cp. 2Co 11:23 ff.

Toils, watchings, fastings: three more specific hardships, not necessarily caused by enemies.

Toils: 2Co 11:23 : in preaching the word; and in Pauls labor to support himself and his companions, 1Co 4:12; 1Th 2:9; 2Th 3:8; Act 20:34.

Watchings: absence of sleep, through bread-winning or evangelical labor continued into the night.

Fastings: 2Co 11:27 : want of food, as in Mat 15:32. For it is unlikely that Paul would enumerate voluntary abstinence for his own spiritual good among the apostolic hardships mentioned here: whereas want of food is naturally suggested by want of sleep. Cp. 1Co 4:11. By the accidents of travel or through sheer want Paul may have been occasionally without food: and, if so, this was the climax of his hardships.

2Co 6:6-8. Further specification of matters in which Paul claims respect, viz. four personal characteristics, followed by their divine source and their one foundation excellence.

Purity: absence of sin and selfishness. Knowledge: acquaintance with the things of God. Longsuffering, kindness: as in 1Co 13:4.

The Holy Spirit: whose presence was revealed in his conduct.

Love-without-hypocrisy: Rom 12:9 : the human, as the Holy Spirit was the divine, source of his actions. After these delineations of personal character, the word of truth and power of God direct us to his work as an evangelist. By speaking words which men felt to be true, (2Co 4:2,) and which were accompanied by the power of God sometimes working miracles to confirm them and always working results in mens hearts, Paul and his colleagues claimed respect and acted as ministers of God.

With the weapons etc.: further description of the apostles work, looked upon as a warfare. So 2Co 10:3.

The righteousness: in Pauls usual sense of righteousness by faith, as in 2Co 5:21. Cp. Eph 6:14, breastplate of righteousness. This great doctrine gave to Paul, as to Luther, powerful weapons with which to fight for God.

On the right hand and left: complete equipment on both sides. With a sword in his right hand the soldier struck his foe: with a shield in his left he defended himself. Justification by faith is to the preacher both sword and shield.

With (or amid) glory etc.: see under Rom 1:21; Rom 3:23. Both by the approbation which his conduct evokes in good men, and by the dishonor it provokes from the bad, Paul recommends himself. For the approval of the good and the hostility of the bad alike proved that he was doing Gods work. This last point, Paul develops into the climax of 2Co 6:9-10; for which he prepares a way by the exact antithesis good report and bad report.

2Co 6:9-10. Exposition of this antithesis. After developing in 2Co 6:4-7 a in everything of 2Co 6:4 a, Paul now develops as Gods ministers. Between these, 2Co 6:7-8 are a connecting link. In the evil report of their enemies they are deceivers: and good men know that they are true. It is objected that they are obscure and unknown. And really they are daily becoming well-known, and the principles of their conduct are day by day better understood. So great is their peril that they seem to be actually falling into the grave. Cp. 2Co 4:11; 1Co 15:31; Rom 8:36. Yet, in the moment of apparent destruction, suddenly comes deliverance.

And behold we live: graphic picture, retaining even the exclamation of wonder at unexpected rescue.

As chastised: to some men they seem to be put by God under special discipline. So seemed a more illustrious Sufferer: Isa 53:4. But the chastisement does not come to the extreme form of death.

As sorrowful: examples in 2Co 2:4; Rom 9:1. This sorrow might be made a reproach, as though their lot were wretched. But under their sorrow shone a changeless rejoicing, kindled by the brightness of the coming glory and the brightness of their Fathers smile.

Poor: toiling for a living and sometimes (2Co 11:8) in want.

Enriching many: by making them heirs of the wealth of heaven. Thus Paul followed the example of Christ: 2Co 8:9.

Having nothing: stronger than poor.

All things: as in Rom 8:32; 1Co 3:22. The whole wealth of God is theirs, and will be their eternal enjoyment. Wonderful climax, and counterpart to the picture in 2Co 6:4-5.

Each side of these contrasts commends the apostles as ministers of God. That men whom some decry as deceivers are found to be true, that men set aside as unknown become day by day more fully known, that men who seem to be in the jaws of death are rescued and men apparently smitten by God live still, that underneath visible sorrow there is constant joy, and that utter poverty is but a mask hiding infinite wealth, is abundant proof that they in whom these contradictions meet are indeed servants of God. Thus amid many and various hardships, in a spotless and kindly life animated by the Holy Spirit and by sincere love to men, and armed with a word which commends itself as the truth and is confirmed by the manifested power of God, in everything Paul and his companions claim respect and act as becomes ministers of God.

FROM THIS POINT we will review 4-8, which contain Pauls exposition and defence of his apostolic ministry, and are thus the kernel of DIV. I. and of the whole Epistle. This exposition was suggested by thoughts about his deadly peril in Asia and about the anxiety which drove him from Troas and gave him no rest even on his arrival in Macedonia. But it was written under the influence of a wonderful rescue from peril, and of his joyful meeting with Titus who brought good news about the Corinthian church. Consequently, the exposition begins and ends with an outburst of triumph. Paul praises God that his weary toil, among both good and bad men, makes Christ known and is a pleasant perfume to God. His readers spiritual life proves to them that he is a servant of God. And, as imparting a life-giving Spirit instead of a death-bringing Law, his ministry is more glorious than that of Moses. Yet, in spite of Pauls unreserved proclamation of it, the Gospel remains hidden to many, both Jews and Gentiles. But this only proves that their hearts are veiled or blinded. The grandeur of the Apostles work is not lessened by the deadly perils amid which it is performed, and which are every moment ready to destroy him. For these perils do but reveal the power of Him who ever provides a way of escape. And they cannot silence the preachers: for moved by the Spirit, they believe God; and therefore know that death will be followed by resurrection, and indeed by immediate entrance into the presence of Christ, and that beyond death due reward awaits them. Their efforts to save men are prompted by the love manifested in the death of Christ, and by their commission as ambassadors of God. With this commission their whole life accords.

More than once (2Co 3:1; 2Co 5:12) Paul tells his readers that it is not they whom he seeks to convince-for this is needless: they are themselves as proof of what he says-but that he is giving them a weapon which he takes for granted they will use to defend him against others. Also, throughout the whole, the words we and us imply that his dignity, peril, and faithfulness, as ambassador for Christ, are shared by others. He certainly includes Timothy, his fellow-laborer in founding the church at Corinth and a faithful companion in peril and toil, and joint-author of the Epistle; and probably Titus (2Co 12:18) and other similar helpers.

Fuente: Beet’s Commentary on Selected Books of the New Testament

CHAPTER 6

SYNOPSIS OF THE CHAPTER

i. He exhorts them not to neglect the proffered grace of reconciliation spoken of at the end of the last chapter.

ii. He points out (ver. 4) the qualities required in ministers, especially in Apostles and preachers of the Gospel.

iii. He declares (ver. 11) how his heart was filled with love of the Corinthians, and he strives to stir them up to like love.

iv. He warns them (ver. 14) by many contrasts carefully to avoid holding intercourse or intermarrying with unbelievers.

Ver. 1.-We then, as workers together with Him. We, as workers together with God, beseech you to accept this proffered reconciliation, spoken of in vers. 18, 19, and 20, of the preceding chapter.

Beseech you also that ye receive not the grace of God in vain. He receives grace into a vacuum, says Anselm, who does not work with it, who does not give it his heart, and who, through sloth, makes that grace ineffectual, by not doing, all that he can to express it in good works. In other words, do not suppose that faith alone is reconciliation, for a good life and good works are also indispensable. So Theophylact, following Chrysostom.

Observe that the Apostle applies the word grace to the general benefit of reconciliation of the world through Christ’s redemption; for it was of this that he had just been treating. Nevertheless, under that he comprehends that particular grace which Christ has merited for each one, and which God gives to each one, to enable each one to become a partaker of the general redemption wrought by Christ.

Ver. 2.-For he saith, I have heard thee in a time accepted (Isa. xlix. 8). The Apostle proves that now is the time of grace and reconciliation, in order that we way not receive this grace in vain, from the fact that Isaiah had foretold that this would be the time of grace. He is anticipating an objection which might be raised. It might be said by some one: “It is not in my power to receive the grace of God; for to give it or not to give it depends on the will of God. How, then, can you exhort me to receive it?” Paul replies. Now is the time accepted, now is the time of salvation, now is the time of grace, when, as Isaiah foretold, God offers His grace to all, and hears the desires and petitions of all.

In a time accepted. This time is the period of the law of grace, or the present life of Christians, during which they have the opportunity of doing good works and obtaining merit. But after this life it is not called “a time accepted;” for in this time only has God been pleased to offer to all men, through Christ, His grace of reconciliation, loving-kindness, and salvation. It is called accepted and acceptable, i.e., most welcome, and worthy of being received with the greatest possible rejoicing and praise, since it brings salvation to the world through Christ.

These words are addressed by the Father to the Son. I have heard, i.e., since the prophetic eye sees the future as already present, I will hear Thee, My Son, making request for Thy members, and in Thy faithful members, and asking for help, and grace, and, salvation. And in the day of salvation, in the time of grace, when I will call all men to eternal salvation by Thee, 0 Christ, have I succoured Thee, i.e., I will succour Thee, so that you shall obtain in, Christians, as Thy members, the salvation that is offered them by Thee. So Ambrose, Chrysostom, Anselm. Cf. Isa. lxi 2, where Christ says that He is sent to preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. This acceptable year was typified by the year of jubilee. The whole time, therefore, that Christ preached, and after that the whole time of the New Law, was, and is, to them that obey Christ and accept His free gift, a year of jubilee, of mercy, peace, forgiveness, salvation, and freedom. In this year, after the long-standing. wrath of God against us, we are restored to His grace, good-will, to our glorious inheritance, and all the original good things which we had in the state of innocence in Paradise. The same time, the same year, was the day of vengeance on our foes, when God avenged the human race on its enemies by delivering them from their tyranny.

Ver. 3.–Giving no offence in anything. When we speak of the day on which all are called by Christ to be saved, let us be careful that we put no stumbling-block in any one’s way, and by our self indulgence, or gloominess, or cowardice cause him to refuse to accept, or advance in the way of salvation; else we Apostles, who do all that we can by our preaching and living to induce all to accept salvation, will be blamed.

Ver. 4.-Approving ourselves. “Commending ourselves” (Erasmus), “declaring ourselves,” as others render it; but “showing ourselves” (Syriac) is the best. The Latin version, however, takes it in the Optative, “let us show ourselves.” Paul is here again defending himself and praising himself because of his rivals, the false apostles; and he exhorts all Christians, and especially all preachers of the Gospel, of whom there were many at Corinth, to live up to the Evangelical and Apostolical life. At the same time he tacitly describes his own life, his sufferings, fortitude, and virtues, that others may imitate him, and may in their own lives offer a contrast to the pride, self-indulgence, cowardice, and other vices of the false apostles. As we shall see in chap. xi., he is forced in this Epistle to praise himself in self-defence.

S. Paul here puts forward a living picture of a true and genuine Apostle and preacher of the Gospel, by which any one may examine teachers whose faith and uprightness are suspected. This picture is also a model for all teachers and pastors to copy. S. Paul wishes the Corinthians to see the injustice of preferring their false apostles and blatant demagogues before himself and his fellow-Apostles, in whom all the marks of a true Apostle will easily be found. These marks he now proceeds to enumerate.

As the ministers of God in much patience. The exhibition of suffering endured not once but often is a plain proof of apostleship. The word “patience” is to be referred to what follows. Let us show ourselves, says S. Paul, as ministers of God, by suffering many tribulations, necessities, distresses, stripes, and other afflictions. For men admire this patience as a higher philosophy, they themselves being accustomed when they are injured to be angry, indignant, and to avenge themselves by blows and angry words, and thus they are led to infer the truth of Christian doctrine and to recognise the Spirit of God. For example, S. Xavier and his companion Juan Fernandez made no progress in Japan until a man one day spat in the face of one of them; whereupon the Saint gently wiped his face and proceeded with his sermon as though he had suffered nothing, and bore with most exemplary patience their scoffs and insults. The keen-witted Japanese so admired this fortitude that they at once proceeded to honour them as men descended from heaven, and to vie with each other in embracing the faith they taught. The heathen Epictetus also saw the power of constancy and long-suffering, and taught his followers to show the wisdom he had taught them, not so much by words as by deeds of endurance. In his Enchiridion (c. 29), he says: “Be not in a hurry to utter thy words to the unskilful; but rather let thy words act as fuel to the flames of thy deeds; for sheep do not ask us to prove by reasonings how much they may have eaten, but they quietly digest their food, and show its results in wool and milk.” So Christ (S. Matt. vii. 16) says of false prophets, “by their fruits ye shall know them;” and again, in S. Luk 8:15, speaking, of the seed of the Gospel which falls into good ground, He says “these are they which in an honest and good heart having heard the word, keep it, and bring forth fruit with patience.”

In necessities.-In want of food, drink, and clothing. Theophylact takes the word in a more general sense, as denoting the intensity and severity of his tribulations, when they become so overwhelming that escape seems impossible, and drive a man into extreme necessity, and as it were stifle him.

Ver. 5.-In tumults. Being constantly hunted from one city to another, so that I have no place to abide in, but am forced to be always going hither and thither. The word may, however, also denote popular outbreaks or tumults, as in S. Luk 21:9.

Ver. 6.-By pureness. Being pure in all things, not only inasmuch as Paul was guiltless of bribery, and forbade his disciples to yield to it, but also because he preached not at others’ expense, as Theophylact says. The Latin version gives the word a narrower meaning, as denoting pure and perfect chastity, abstinence from every lustful action, the cultivation of angelic purity, such as was seen in Paul and the other Apostles. Every infidel and heretic looks upon this as a token that a man is a true minister of God; and he rightly thinks that chastity with himself is impossible. It is possible among Catholics alone, inasmuch as they are sharers in the true faith and in the grace of God. Hence you will not find among heretics virgins or houses of virgins, or monks or monasteries, no, nor even celibate priests. These are to be found in every age in the Roman Catholic Church alone, which has followed, and taught her members to follow, Paul and the other Apostles as her guides and teachers.

By knowledge. Let us see that we do not appear to some to be unskilled and untaught as to what things Christians are to do and avoid. Let us rather show that we know such things, by teaching others the good they are to do, and the evil that they are to avoid, that so they may attain salvation, and that all may know us to be God’s ministers, preachers, and Apostles. So Ambrose. Anselm, not amiss, thinks that knowledge here denotes acquaintance with the Holy Scriptures.

By kindness. Let us not be rancorously bitter against those who trouble us, but let us be gentle and kindly disposed to them, in thought, word, and deed, that all may say that we are God’s ministers. It is evidently a sign of adamantine fortitude, says Theophylact, when any one, being harassed and attacked on every side, is not only long-suffering, but also gentle and kind. It is superhuman, Christ-like, God-like.

Such was S. Athanasius, of whom Nazianzen says in his oration in his praise: “Athanasius was in his life high and lifted up, in his mind filled with humility; of such urbanity that all might easily approach him; forgiving, free from all anger, compassionate, Pleasant in speech, pleasanter still in his life, in shape like an angel, in mind still more angelic, calm when rebuking others, able to instruct when he gave praise, as far removed from easy-going carelessness as from harsh severity; in short, he was adamant to those that struck against him, a magnet to those that stood apart from him.”

By the Holy Ghost. By the gifts of the Holy Spirit, and by the works we do by His help and guidance. Let us do everything with so pious, kind, sincere, and fervent spirit, that it may be apparent that we are not moved by vanity or pride, but by the Holy Spirit. So Anselm, Theophylact, Chrysostom.

Ver. 7.-By the word of truth. By purely and sincerely preaching Gospel truth, let us show ourselves ministers of God.

By the power of God. By working miracles, or rather, with Chrysostom, by Christian constancy and fortitude displaying itself in so many adversities, so many labours, such vehemence of word, and so effectual preaching. All such things come to us through the power of God, and prove us to be powerful ministers of Him, worthy of all admiration.

By the armour of righteousness on the right hand and on the left. Both in prosperity and adversity let us take as our arms works of righteousness, i.e., of virtuous deeds springing from a righteous and holy life, that we may neither be lifted up by prosperity nor cast down by adversity. So Anselm. But Chrysostom and Theophylact say that the left hand denotes adversity, and the right prosperity, which two things, by alternate action, fortify the servants of God like armour, so that they are neither exalted to pride nor cast down into despondency.

Ver. 8.-By honour and dishonour. Whether we are honoured and praised, or dishonoured and abused, as, e.g., when the Lycaonians wished to worship Paul as God, and directly afterwards to stone him as an impostor. The preposition by is here equivalent to in. See note to

1Ti 2:15.

By evil report and good report. Whether we are spoken evil of, or are in great repute.

As deceivers. Regarded as such, says Ambrose, when yet we are true.

As unknown, and yet well known. Looked upon by unbelievers and heretics as unknown and obscure, but yet well known to God and our own consciences (Ambrose).

Ver. 9.-As dying. We may seem to be always dying through our daily dangers, persecutions, and trials, but God preserves us alive and unharmed.

As chastened and not killed. Let us show ourselves as ministers of God (ver. 4), by being chastened and not killed.

Ver. 10.–As poor, yet making many rich. By enriching them with earthly goods as well as with things Divine and heavenly. S. Paul was collecting alms for the poor Saints, and especially those of Jerusalem.

As having nothing, and yet possessing all things. (1.) I have all things necessary, and I want no more; nay, what is more, I despise them as vile and beneath me, whence I am as though I possessed all things. (2.) Though we Apostles are poor, yet are we the head of the faithful, the richest of whom bring all their goods and lay them at our feet (Ambrose and Anselm). Cf. Chrysostom here and Homily (in Moral.). (3.) Possessing all things may also be understood to mean, having books, garments, and all other necessary things, all meaning “some out of all,” and being “distributed” according to classes of individuals, and not according to the individuals of classes. Others say that all things refers to God, and they who possess Him possess all things. But this last sense is mystical and symbolical.

Anselm remarks that as though is here prefixed to what is painful, but not to what is joyful, because all the sadness of the Saints is but apparent. It is short-lived, and passes away as a dream, and seems but a shadow, and is not sorrow, but a mere semblance of it. The joy of the Saints, however, has no as though, because it is founded on the sure and certain hope of eternal bliss. On the other hand, the joy of the wicked has here the prefix as though, because it is brief and shadowy as a dream, while their sorrow will have no as, because it will be eternally bitter.

Observe the nature of the life of Paul and the other Apostles. It was such a life as is led by religious, whose fathers were the Apostles. Nazianzen (Oral. 1 de Pace), in describing this life, says: “Their life is one of wealth in the midst of need, of great possessions while but pilgrims, of glory amid scorn, patience in weakness, a noble offspring in celibacy: instead of riches they have contempt of riches; for the kingdom of heaven’s sake they embrace humility; they have nothing in the world, and yet they are superior to the world; they are in the flesh, and yet live out of the flesh; they have God for their portion; their hope of the Kingdom makes them labour in want, and through want they rein.” Such was the life of Bishops and apostolic men. Sulpitius praises S. Martin for fulfilling the dignified duties of a Bishop without abandoning his purpose as a monk. Posidonius relates of S. Augustine that he lived so frugally as to be content with bread and vegetables, seldom providing flesh except for his guests; he says also that when he was at the point of death he left no will, because, as he said, Christ’s poor had nothing to leave. Still he was able to refute Arians, Manichees, Donatists, and Pelagians, and became one of the first columns and doctors of the Churches. Of Exuperius, Bishop of Toulouse, S. Jerome says: “When hungry himself he fed others, and showed by his face, wasted and wan with constant fasting, that he was consumed by hunger after other things.”

This therefore, is the norm and form of the apostolic life prescribed by S. Paul to all who are desirous of perfection and the salvation of their souls. From this was drawn the short rule of the Institute of our Order, a printed copy of which each of us is wont to carry about with him, and to apply to it his eyes and mind, regarding it as his private monitor, and a keen spur to zeal for virtue, nay, as a living mirror of our vocation and profession. It says as follows: “The nature of our life demands that we be men crucified to the world, and to whom the world itself is crucified; new men, who have put off their affections to put on Christ; dead to themselves, to live to righteousness; men who, as S. Basil says, show themselves to be ministers of Christ in labours, in watchings, in fastings, in pureness in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth; men who by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, in prosperity and adversity, are themselves hastening by force marches to their heavenly country, and wish all zealous labour compelling others also, always aiming at the greatest glory of God. This is the summary, this one thing the aim and object of our constitutions, viz., Jesus.”

Ver. 11.-0 ye Corinthians, our mouth is open unto you. My mouth is open, it longs to say more to you, and to express all my affection for you, and it cannot. No matter what and how much I may say, it is less than my affection. The Apostle says this to show that what he had said of his patience, tribulations, and virtues was not from self-love, but from friendship, trust, and love towards the Corinthians. Friends are in the habit of interchanging their secret joys and sorrows, and thus showing their love for each other. When this is great they more and more try to express it, but find themselves unable to do justice to their feelings. This is what Paul does here.

The two ideas of “straitening” and “enlarging” are frequently contrasted by the Hebrews, to denote on the one hand sadness, timidity, suspicion, and avarice, and on the other joyfulness and generosity of heart. As sadness and avarice contract the heart, the brow, and the hands, so joy, cheerfulness, and charity expand them. Cf. Psa 119:32, and 1Ki 4:29.

Ver. 12.–Ye are not straitened in us. You dwell fully and spaciously in my heart as in your home. My love builds for you a spacious house.

Ye are straitened in your own bowels. The love of your hearts for me is so small that it contracts them, and barely gives me place there. Your love and good-will do not equal mine. The Corinthians would seem to have been alienated from Paul by the calumnies of the false apostles; he, therefore, declares the greatness of his love for them, that he may kindle theirs in return.

Moreover, Paul seemed to have in his First Epistle straitened the Corinthians by prohibiting them from idolatry, from going to law before unbelieving judges, from their love-feasts and sumptuous banquets; and in ver. 14 he is about to straiten them by forbidding a believer to marry with an unbeliever. He here paves the way by urging them to receive, with the large-hearted love of Christ, his apparently straitening precepts, which are not his but Christ’s.

Ver. 13.–Now for a recompence in the same . . . be ye also enlarged. S. Paul is speaking of a return of love, and not, as some think, of the heavenly reward. These latter take the meaning to be, that since the Corinthians were to have the same reward in heaven, they should enlarge their love for S. Paul. But the sense clearly is that they should repay S. Paul’s for them with an equal measure of love on their part.

Ver. 14.-Be ye not unequally yoked together with unbelievers. Do not have so close fellowship with them in matters of religion as to be gradually led away to share in their unbelief, as, e.g., in marriage. Separate yourselves from the unbelievers’ assemblies, temples, sacrifices, feasts; do not intermarry with them, for all commerce with them is either wicked and unrighteous in itself, or is dangerous to those who hold it, and a cause of offence to others. Do not imitate the Jews, whose laxity is recorded in PS. cvi. 35 (Chrysostom, Ambrose, Theophylact). S. Jerome (contra Jovin. lib. i.) understands S. Paul to warn against intermarriage with unbelievers. There seems to be an allusion to Ps. cvi. 28, “They joined themselves unto Baal-peor,” which refers to the fornication committed by the Israelites in honour of Baal-peor. So, whoever marries with an unbeliever may be said to join himself to Baal-peor, i.e., the devil, the ruler of unbelievers. Anselm again supposes that by “unbelievers” is meant the Judaising false apostles, who were attempting to eviscerate the faith of Christ by making the ceremonies of the law of Moses binding on Christians. Such men are more dangerous to Christians, and more to be shunned than unbelieving Gentiles, and therefore S. Paul warns his readers against them. This sense is good but defective, for the Apostle wishes the fellowship of all unbelievers whatsoever to be avoided

The Apostle is here passing on, as is usual in letters, to discuss another point of importance just then to the Corinthians, viz., the duty of avoiding unbelievers. It is in vain, therefore, for any one to seek for connecting links with what has gone before.

Erasmus observes that the Latin version is happy in its translation here; it renders the passage: “Do not be joined in the same yoke with unbelievers.” For if a Christian marry a heathen wife, or a Christian magistrate have a Gentile as colleague, he is called . Marriages of this kind S. Jerome calls unequal.

Observe upon this that signifies sometimes one of two, sometimes an object that is diverse, whether from some one other or from several others. Thus the word occurs in a compound word, to denote one who lacks an eye, and again to denote one who is of a different opinion ( and ). And hence it is uncertain whether S. Paul here means one who bears one-half of a yoke, or one who bears a yoke in company with one of a different condition.

Budus takes the former of these two, and understands S. Paul to exhort the Corinthians not to bear one part of a yoke with unbelievers, just as in Campania two oxen bear the same yoke, one on each side.

Others more properly take the latter meaning, and understand the warning to be against such an alliance as that of an ox and an ass would be in the same yoke (Deut. xxii. 10). This interpretation is rendered more probable from the words that follow-“what fellowship hath righteousness with unrighteousness?”

Theophylact again thinks that the warning is against accommodating one’s principles to those of our partner in wedlock. He says that the allusion here is not to a yoke but to the beam of a balance, and one especially that is unequally weighted, so that one side is lower than the other. We are not to be like such a balance, and lean towards an unrighteous or unbelieving partner.

For what fellowship hath righteousness with unrighteous? The just with the unjust, believers with unbelievers.

It was hard for the Corinthians, while Christians were so few, to be forbidden to have commerce and intermarriage with unbelievers. Many amongst them would find a difficulty in obtaining partners of equal rank, or wealth, or position; and hence they would either be obliged to abstain from marriage, or else marry an inferior. Moreover, by natural and Divine law there was nothing simply and absolutely to prohibit them from allying themselves with unbelievers; still such alliance would be unbecoming and full of danger, and hence it is forbidden by the Apostle. But to reconcile them to so severe a precept he puts before them five contrasts drawn from the inherent opposition between Christianity and heathenism.

(1.) Unequal wedlock is a heavy yoke, burdensome to both parties, even as it would be if a horse and an ox were yoked together. (2.) Light and darkness cannot cohere in the same subject or be in the same place at once; therefore one of the faithful, who has the light of faith, cannot well enter into the same yoke with one who is full of the darkness of unbelief. (3.) There is no concord between Christ and Belial: believers belong to Christ, unbelievers to Belial; therefore they cannot agree. (4.) The believer has no part or communion with the unbeliever, but differs from him as widely as belief from unbelief, heaven from hell; therefore they cannot be joined together. (5.) The temple of God cannot be associated with the idols and temples of devils; neither, therefore, can a believer with an unbeliever. For each of the faithful is a temple of God, and the unbeliever is a temple and image of the devil.

Ver. 15.–What concord hath Christ with Belial? What harmony can there be between Him who is the Author of all knowledge, obedience, and righteousness and the devil with his followers?

The Hebrew Belial denotes (1.) disobedience, rebellion, ungodliness; (2.) those who have these qualities; and (3.) the devil, as the first apostate, the first to shake of the yoke of obedience to God and His law. Hence apostates are called “sons of Belial,” i.e., children of the devil, or children of disobedience, rebellion ungodliness

What part hath he that believeth with an infidel? What is there common to both, to be shared by both? So, in 1Ki 12:16, we find: “What portion have we in David? neither have we inheritance in the son of Jesse.” This antithesis explains the three preceding ones. It is not right for a believer to be joined with an unbeliever, even as it is not possible for righteousness to be joined to unrighteousness, light to darkness, Christ to Belial, the temple of God with idols.

Ver. 16.-Ye are the temple of the living God. By faith, grace, and holiness. S. Cyprian (de Orat. Domin.) says beautifully: “Let us show ourselves in our lives as the temples of God, that all may see that God indwells within us, so that we who have begun to be heavenly and spiritual, may think and do nothing but what is spiritual and heavenly.” The Hebrew word for “temple” connotes power and majesty. Hence Chrysostom (Hom. 17 in Ep. ad Heb.) says that God ordered Solomon’s Temple to be made exceeding magnifical, that the Jews, who were naturally attracted by outward things, might be led to know something of the majesty of God. Why, then, should not Christians ornament their temples, as the houses of God, and show honour to God, and especially to the body of Christ present with them, and so excite others to reverence and love God? Such a temple, such a royal, nay, such a Divine palace, is the Church allegorically, and each faithful soul tropologically, as the Apostle here declares. In this temple God shows His great glory and majesty, by His exceeding great grace, by magnificent and glorious works of virtue, and by the power of His sacraments.

Villalpando (in Ezek. vol. ii. p. 256) sees a further reference in the Hebrew word for temple to motion or walking. The tabernacle was a movable temple in which God dwelt and walked with the Hebrews through the wilderness into their promised land. It is to this that S. Paul alludes in the words that follow.

I will walk in them. I will be their guardian, and will spiritually walk in them through the powers and virtues of the soul. Anselm points out that S. Paul quotes Eze 37:27 literally, and Lev 26:12 tropologically. What is said in the latter passage of the literal tabernacle of witness is to be understood of God’s protecting presence in each one of the faithful.

Allegorically this tabernacle signified the Church of Christ, as is explained in Eze 28:27, and tropologically each holy soul, which is a temple of God moving through the wilderness of this world to its resting-place in heaven.

(i.) God walks in the soul as in His tabernacle when, through acts of faith, hope, and charity, He passes from the memory to the understanding, and thence to the will. For the faithful soul is as the temple of heaven: its sun is the understanding, or zeal for righteousness, its moon is faith and continence; its stars the other virtues, as S. Bernard says (Serm. 27 in Cantic.). (2.) God walks in the soul, inasmuch as He makes it by His grace go from virtue to virtue (Anselm and Theophylact). In the same way that in the tabernacle the way to the Holy of Holies through the Holy Place was by the altar of incense, the table of shew-bread, and the candle-stick, does God enable us to pass into heaven through holiness of life by prayer, almsgiving, chastity, and purity of soul. The altar of incense was a symbol of prayer, the table of almsgiving, the candle-stick of purity and brightness of life. (3.) God walks in the soul by way of contemplation. He causes us to follow in our minds His temples, as He passed from the temple of heaven to that of the Virgin’s womb, thence to that of Calvary, thence to hell, and finally back again to heaven. (4.) God walks in us corporally, says S. Ambrose, for the Word was made flesh and dwelt and walked amongst us, and daily by Holy Communion He dwells in us and walks with us.

Ver. 17.-Come out from among them. Isa 52:11, which is here quoted, taken literally ordered the Apostles and the faithful generally to come out, not from the unbelieving and unclean city of Babylon, but from Jerusalem, to be laid waste by Titus. But the Apostle, either tropologically or by parity of reasoning, applies it as an injunction to the faithful to avoid too great intimacy with unbelievers, and not to touch the unclean thing, that is unclean unbelievers; not to live with them, lest they stain themselves with their uncleannesses, such as drunkenness, lust, pride, ungodliness, and unrighteousness (Jerome, Cyril in Isa. lii., Chrysostom, Ambrose, Anselm).

Fuente: Cornelius Lapide Commentary

6:1 We {1} then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.

(1) Men do not only need the ministry of the Gospel before they have received grace, in order that they may be partakers of the Gospel, but also after they have received grace they need to continue in it.

Fuente: Geneva Bible Notes

Paul’s example as an ambassador of Christ 6:1-10

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Since God appeals to the unsaved through heralds of the gospel (2Co 5:20), the herald is in that sense a partner with God in His work of bringing people into final reconciliation. Another less likely view is that Paul meant that he labored together with the Corinthians (cf. 2Co 5:20; 1Co 3:9). The words "with Him" are not in the Greek text. In this case the objects of their entreaty would be the unsaved. Evangelism is a joint effort of the Lord and His human ambassador. Paul went beyond that specific function of an ambassador and, for God, also appealed to his Christian readers. In addition to responding to the call to be reconciled to God, they also needed to respond to another call. They needed to make sure that they were responding to God’s grace as well.

Paul’s readers had received God’s grace when they had heard the gospel message. Now Paul urged them to respond to it so God’s gracious bestowal would not have been in vain. God gives grace to all people throughout their lives, but He gives more grace at the moment of conversion and from then on. It is not clear which manifestation of grace Paul had in mind, the grace the Corinthians received at conversion or the subsequent grace. I think he probably had both in mind and spoke of their response to divine grace generally since he did not clearly identify the past or the present manifestation. Receiving God’s grace in vain would be not allowing it to have its divinely intended result in their lives. Paul occasionally wrote of receiving God’s grace in vain, by which he meant failing to persevere (cf. 1Co 15:2; 1Co 15:10; Gal 4:11; Php 2:16). In the context, conflict between some of the Corinthians and Paul resulting in the discrediting of the gospel ministry seems to be in view (2Co 6:3). More generally, disunity among believers frustrates God’s desire and His provision of grace (help). Most broadly, any disobedience to God’s will frustrates His grace (cf. 2Co 7:1; 2Co 11:4; 2Co 12:20-21).

"The explanation which in our judgment is most satisfactory, and which seems best to fit the broad context in which this verse is found, is that Paul is here thinking in terms of the judgment-seat of Christ, before which the works of every Christian will be made manifest (2Co 5:10)." [Note: Hughes, p. 218. Cf. Martin, p. 166.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 17

THE SIGNS OF AN APOSTLE.

2Co 6:1-13 (R.V)

THE ministry of the Gospel is a ministry of reconciliation; the preacher of the Gospel is primarily an evangelist. He has to proclaim that wonderful grace of God which made peace between heaven and earth through the blood of the Cross, and he has to urge men to receive it. Until this is done, there is nothing else that he can do. But when sinful men have welcomed the glad tidings, when they have consented to accept the peace bought for them with so great a price, when they have endured to be forgiven and restored to Gods favor, not for what they are, nor for what they are going to he, but solely for what Christ did for them on the cross, then a new situation is created, and the minister of the Gospel has a new task. It is to that situation St. Paul addresses himself here. Recognizing the Corinthians as people reconciled to God by the death of His Son, he entreats them not to receive the grace of God in vain. He does so, according to our Bibles, as a fellow-worker with God. This is probably right, though some would take the word as in 2Co 1:24, and make it mean “as fellow-workers with you.” But it is more natural, when we look to what precedes, to think that St. Paul is here identifying himself with Gods interest in the world, and that he speaks out of the proud consciousness of doing so. “All is of God,” in the great work of redemption; but God does not disdain the sympathetic co-operation of men whose hearts He has touched.

But what is meant by receiving the grace of God in vain, or to no purpose? That might be done in an infinite variety of ways, and in reading the words for edification we naturally grasp at any clue suggested by our circumstances. An expositor is bound to seek his clue rather in the circumstances of the Corinthians; and if we have regard to the general tenor of this Epistle, and especially to such a passage as 2Co 11:4, we shall find the true interpretation without difficulty. Paul has explained his Gospel-his proclamation of Jesus as Universal Redeemer in virtue of His dying the sinners death, and as Universal Lord in virtue of His resurrection from the dead-so explicitly, because he fears lest through the influence of some false teacher the minds of the Corinthians should be corrupted from the simplicity that is toward Christ. It would be receiving the grace of God in vain, if, after receiving those truths concerning Christ which he had taught them, they were to give up his Gospel for another in which these truths had no place. This is what he dreads and deprecates, both in Corinth and Galatia: the precipitate removal from the grace of Christ to another Gospel which is no Gospel at all, but a subversion of the truth. This is what he means by receiving the grace of God in vain.

There are some minds to which this will not be impressive, some to which it will only be provoking. It will seem irrelevant and pithless to those who take for granted the finality of the distinction between religion and theology, or between the theory, as it is called, and the fact of the Atonement. But for St. Paul, as for all sufficiently earnest and vigorous minds, there is a point at which these distinctions disappear. A certain theory is seen to be essential to the fact, a certain theology to be the constitutive force in the religion. The death of Christ was what it was to him only because it was capable of a certain interpretation: his theory of it, if we choose to put it so, gave it its power over him. The love of Christ constrained him “because he thus judged”-i.e., because he construed it to his intelligence in a way which showed it to be irresistible. If these interpretations and constructions are rejected, it must not be in the name of “fact” as opposed to “theory,” but in the name of other interpretations more adequate and constraining. A fact of which there is absolutely no theory is a fact which is without relation to anything in the universe-a mere irrelevance in mans mind-a blank incredibility-a rock in the sky. Pauls “theory” about Christs death for sin was not to him an excrescence on the Gospel, or a superfluous appendage to it: it was itself the Gospel; it was the thing in which the very soul of God s redeeming love was brought to light; it was the condition under which the love of Christ became to him a constraining power; to receive it and then reject it was to receive the grace of God in vain.

This does not preclude us from the edifying application of these words which a modern reader almost instinctively makes. Peace with God is the first and deepest need of the sinful soul, but it is not the sum-total of salvation. It would, indeed, be received in vain, if the soul did not on the basis of it proceed to build up the new life in new purity and power. The failure to do this is, unhappily, only too common. There is no mechanical guarantee for the fruits of the Spirit; no assurance, such as would make this appeal unnecessary, that every man who has received the word of reconciliation will also walk in newness of life. But if an evangelical profession and an immoral life are the ugliest combination of which human nature is capable, the force of this appeal ought to be felt by the weakest and the worst. “The Son of God loved me, and gave Himself for me”: can any of us hide that word in his heart, and live on as if it meant nothing at all?

Paul emphasizes his appeal to the Corinthians by a striking quotation from an ancient prophet: {Isa 49:8} “At an acceptable time did I hearken unto thee, And in a day of salvation did I succor thee”; and he points it by the joyful exclamation: “Behold, now is the acceptable time; behold, now is the day of salvation.” The passage in Isaiah refers to the servant of Jehovah, and some scholars would insist that even in the quotation a primary application must be made to Christ. The ambassadors of the Gospel represent His interest; {2Co 5:20} this verse is, as it were, the answer to His prayer: “Father, the hour is come: glorify Thy Son.” In answering the Son, the Father introduces the era of grace for all who are, or shall be, Christs: behold, now is the time in which God shows us favor; now is the day on which He saves us. This is rather scholastic than apostolic, and it is far more probable that St. Paul borrows the prophets words, as he often does, because they suit him, without thinking of their original application. What is striking in the passage, and characteristic both of the writer and of the New Testament, is the union of urgency and triumph in the tone. “Now” does certainly mean “now or never”; but more prominently still it means “in a time so favored as this: in a time so graced with opportunity.” The best illustration of it is the saying of Jesus to the Apostles: “Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” Now, that we live under the reign of grace; now, when Gods redeeming love, omnipotent to save, shines on us from the Cross; now, that the last days have come, and the Judge is at the door, let us with all seriousness, and all joy, work out our own salvation, lest we make the grace of God of no effect.

St. Paul is as careful himself as he would have the Corinthians to be. He does not wish them to receive the Gospel in vain, and he takes pains that it shall not be frustrated through any fault of his: “working together with God we entreat you giving no occasion of stumbling in anything, that our ministration be not blamed.” It is almost implied in a sentence like this that there are people who will be glad of an excuse not to listen to the Gospel, or not to take it seriously, and that they will look for such an excuse in the conduct of its ministers. Anything in the minister to which objection can be raised will be used as a shield against the Gospel. It does not matter that in nine cases out of ten this plea for declining the grace of God is impudent hypocrisy; it is one which the non-Christian should never have. If it is not the chief end of the evangelist to give no occasion of stumbling, it is one of his chief rules.

This is a matter on which Jesus lays great stress. The severest words He ever spoke were spoken against those whose conduct made faith hard and unbelief easy. Of course they were spoken to all, but they have special application to those who are so directly identified with the Gospel as its ministers. It is to them men naturally look for the proof of what grace does. If its reception has been in vain in them; if they have not learned the spirit of their message; if their pride, or indolence, or avarice, or ill-nature provoke the anger or contempt of those to whom they preach, -then their ministration is blamed, and the shadow of that censure falls upon their message. The grace of God which has to be proclaimed through human lips, and to attest itself by its power over human lives, might seem to be put in this way to too great hazard in the world; but it has God behind it, or rather it is itself God at work in His ministers as their humility and fidelity allow Him; and in spite of the occasions of stumbling for which there is no excuse, God is always able to make grace prevail. Through the faults of its ministers, nay, sometimes even with those faults as a foil, men see how good and how strong that grace is.

It is not easy to comment on the glowing passage (2Co 6:4-10) in which St. Paul expands this sober habit of giving no occasion of stumbling in anything into a description of his apostolic ministry. Logically, its value is obvious enough. He means the Corinthians to feel that if they turn away from the Gospel which he has preached to them they are passing censure lightly on a life of unparalleled devotion and power. He commends himself to them, as Gods servants ought always to do, by the life which he leads in the exercise of his ministry, and to reject his Gospel is to condemn his life as worthless or misspent. Will they venture to do that when they are reminded of what it is, and when they feel that it is all this for them? No right-minded man will, without provocation, speak about himself, but Paul is doubly protected. Hes challenged, by the threatened desertion from the Gospel of some, at least, of the Corinthians; and it is not so much of himself he speaks, as of the ministers of Christ; not so much on his own behalf, as on behalf of the Gospel. The fountains of the great deep are broken up within him as he thinks of what is at issue; he is in all straits, as he begins, and can speak only in unconnected words, one at a time; but before he stops he has won his liberty, and pours out his soul without restraint.

It is needless to comment on each of the eight-and-twenty separate phrases in which St. Paul characterises his life as a minister of the Gospel. But there are what might be called breathing-places, if not logical pauses, in the outburst of feeling, and these, as it happens, coincide with the introduction of new aspects of his work.

(1) At first he depicts exclusively, and in single words, its passive side. Christ had shown him at his conversion how great things “he must suffer” for His names sake, {Act 9:16} and here is his own confirmation of the Lords word: he has ministered “in much patience-in afflictions, in necessities, in distresses; in stripes, in imprisonments, in tumults”-where the enmity of men was conspicuous; “in labors, in watchings, in fastings” – freely exacted by his own devotion. These nine words are all, in a manner, subordinated to “much patience”; his brave endurance was abundantly shown in every variety of pain and distress.

(2) At 2Co 6:6 he makes a new start, and now it is hot the passive and physical aspect of his work that is in view, but the active and spiritual. All that weight of suffering did not extinguish in him the virtues of the new life, or the special gifts of the Christian minister. He wrought, he reminds them, “in purity, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God.” The precise import of some of these expressions may be doubtful, but this is of less consequence than the general tenor of the whole, which is unmistakable. Probably some of the terms, strictly taken, would cross each other. Thus the Holy Spirit and the power of God, if we compare such passages as 1Co 2:4, 1Th 1:5, are very nearly akin. The same remark would apply to “knowledge.” and to “the word of truth,” if the latter refers, as I cannot but think it does, to the Gospel. “Purity” is naturally taken in the widest sense, and “undissembled love” is peculiarly appropriate when we think of the feelings with which some of the Corinthians regarded Paul. But the main thing to notice is how the “much endurance,” which, to a superficial observer, is the most conspicuous characteristic of the Apostles ministry, is balanced by a great manifestation of spiritual force from within. Of all men in the world he was the weakest to look at, the most battered, burdened, and depressed, yet no one else had in him such a fountain as he of the most powerful and gracious life. And then

(3) after another pause, marked this time by a slight change in the construction (from ), he goes on to enlarge upon the whole conditions under which his ministry is fulfilled, and especially on the extraordinary contrasts which are reconciled in it. We commend ourselves in our work, he says, “by the armor of righteousness on the right hand and the left, by glory and dishonor, by evil report and good report: as deceivers, and yet true; as unknown, and yet coming to be well known; as dying, and behold, we live; as chastened, and not killed; as sorrowing, yet ever rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” Here again it is not the details that are important, but the whole, and yet the details require notice. The armor of righteousness, is that which righteousness supplies, or it may even be that which righteousness is: Pauls character equips him right and left; it is both Spear and shield, and makes him competent either for attack or defense. Without righteousness, in this sense of integrity, he could not commend himself in his work as a minister of God. But not only does his real character commend him; his reputation does the same service, however various that reputation may be. Through honor and dishonor, through evil report and good report-through the truth that is told about him, and through the lies-through the esteem of his friends, the malignity of his enemies, the contempt of strangers-the same man comes out, in the same character, devoted always in the same spirit to the same calling. It is indeed his very devotion which produces these opposite estimates, and hence, inconsistent as they are, they agree in recommending him as a servant of God. Some said “He is beside himself,” and others would have plucked out their eyes for his sake, yet both these extremely opposite attitudes were produced by the very same thing-the passionate earnestness with which he served Christ in the Gospel. There are good scholars who think that the clauses beginning “as deceivers, and true,” are the Apostles own commentary on “through evil report and good report”; in other words, that in these clauses he is giving samples of the way in which he was spoken of, to his honor or dishonor, and glorying that honor and dishonor alike only guaranteed more thoroughly his claim to be a minister of God. This might suit the first two pairs of contrasts (“as deceivers, and true: as unknown, and gaining recognition”), but it does not suit the next (“as dying, and behold we live”), in which, as in those that follow, the Apostle is not repeating what was said by others, but speaking for himself, and stating truth equally on both sides of the account. After the first pair, there is no “dishonor,” or “evil report,” in any of the states which he contrasts with each other: though opposites, they have each their truth, and the power and beauty of the passage, and of the life which it describes, lie simply in this, that both are true, and that through all such contrasts St. Paul can prove himself the same loyal minister of the reconciliation. Each pair of opposites might furnish by itself a subject for discourse, but what we are rather concerned with is the impression produced by the whole. In their variety they give us a vivid idea of the range of St. Pauls experiences; in the regularity with which he puts the higher last, and in the climax with which he concludes, they show the victorious spirit with which he confronted all that various life. An ordinary Christian-an ordinary minister of the Gospel-may well feel, as he reads, that his own life is by comparison empty and commonplace. There is not that terrible pressure on him from without; there is not that irrepressible fountain of grace within; there is not that triumphant spirit which can subdue all the world contains – honor and dishonor, evil report and good report-and make it pay tribute to the Gospel, and to himself as a Gospel minister. Yet the world has still all possible experiences ready for those who give themselves to the service of God with the whole-heartedness of Paul: it will show them its best and its worst; its reverence, affection, and praise; its hatred, its indifference, its scorn. And it is in the facing of all such experiences by Gods ministers that the ministry receives its highest attestation: they are enabled to turn all to profit; in ignominy and in honor alike they are made more than conquerors through Him who loves them. St. Pauls plea rises involuntarily into a paean; he begins, as we saw, with the embarrassed tone of a man who wishes to persuade others that he has taken sincere pains not to frustrate his work by faults he could have avoided-“giving no occasion of stumbling in anything, that the ministry be not blamed”; but he is carried higher and higher, as the tide of feeling rises within him, till it sets him beyond the reach of blame or praise- at Christs right hand, where all things are his.

Here is a signal fulfillment of that word of the Lord: “I am come that they might have life, and might have it more abundantly.” Who could have it more abundantly, more triumphantly strong through all its vicissitudes, than tile man who dictated these lines?

The passage closes with an appeal in which Paul descends from this supreme height to the most direct and affectionate address. He names his readers by name: “Our mouth is open unto you, O Corinthians; our heart is enlarged.” He means that he has treated them with the utmost frankness and cordiality. With strangers we use reserve; we do not let ourselves go, nor indulge in any effusion of heart. But he has not made strangers of them; he has relieved his overcharged heart before them, and he has established a new claim on their confidence in doing so. “Ye are not straitened in us,” he writes; that is, “The awkwardness and constraint of which you are conscious in your relations with me are not due to anything on my side; my heart has been made wide, and you have plenty of room in it. But you are straitened in your own affections. It is your hearts that are narrow: cramped and confined with unworthy suspicions, and with the feeling that you have done me a wrong which you are not quite prepared to rectify. Overcome these ungenerous thoughts at once. Give me a recompense in kind for my treatment of you. I have opened my heart wide, to you and for you; open your hearts as freely, to me and for me. I am your father in Christ, and I have a right to this from my children.”

When we take this passage as a whole, in its original bearings, one thing is plain: that want of love and confidence between the minister of the Gospel and those to whom he ministers has great power to frustrate the grace of God. There may have been a real revival under the ministers preaching-a real reception of the grace which he proclaims-but all will be in vain if mutual confidence fails. If he gives occasion of stumbling in something, and the ministry is blamed; or if malice and falsehood sow the seeds of dissension between him and his brethren, the grand condition of an effective ministry is gone. “Beloved, let us love one another,” if we do not wish the virtue of the Cross to be of no effect in us.

Fuente: Expositors Bible Commentary