3. Giving no offence in any thing<\/em> ] This verse is closely connected in sense with v<\/em>, 1. St Paul now enters upon a long passage in which he shews how the ‘ministry of reconciliation’ is practically carried on. The demeanour of the Apostles towards those among whom they preached the Gospel is as forcible a mode of proclaiming the reconciliation as their words. Yet he has not lost sight of the vindication of himself, which runs through the whole Epistle. You may judge for yourself, he is saying in effect, whether this be the conduct to expect from one charged with such a mission.<\/p>\n offence<\/em> ] The Greek word is derived from a verb signifying to dash to the ground<\/em>, and signifies, therefore, anything which causes one to fall.<\/p>\n the ministry<\/em> ] i.e. of reconciliation. See above.<\/p>\n Giving no offence in anything – <\/B>We the ministers of God, 2Co 6:1<\/span>. The word rendered offence means, properly, stumbling; then offence, or cause of offence, a falling into sin. The meaning here is, giving no occasion for contemning or rejecting the gospel; and the idea of Paul is, that he and his fellow-apostles so labored as that no one who saw or knew them, should have occasion to reproach the ministry, or the religion which they preached; but so that in their pure and self-denying lives, the strongest argument should be seen for embracing it; compare Mat 10:16<\/span>; 1Co 8:13<\/U><\/span>; 1Co 10:32-33<\/span>. See the Phi 2:15<\/span> note; 1Th 2:10<\/span>; 1Th 5:22<\/span> notes. How they conducted so as to give no offence he states in the following verses.<\/P> That the ministry be not blamed – <\/B>The phrase, the ministry, refers here not merely to the ministry of Paul, that is, it does not mean merely that he would be subject to blame and reproach, but that the ministry itself which the Lord Jesus had established would be blamed, or would be reproached by the improper conduct of anyone who was engaged in that work. The idea is, that the misconduct of one minister of the gospel would bring a reproach upon the profession itself, and would prevent the usefulness and success of others, just as the misconduct of a physician exposes the whole profession to reproach, or the bad conduct of a lawyer reflects itself in some degree on the entire profession. And it is so everywhere. The errors, follies, misconduct, or bad example of one minister of the gospel brings a reproach upon the sacred calling itself, and prevents the usefulness of many others. Ministers do not stand alone. And though no one can be responsible for the errors and failings of others, yet no one can avoid suffering in regard to his usefulness by the sins of others. Not only, therefore, from a regard to his personal usefulness should every minister be circumspect in his walk, but from respect to the usefulness of all others who sustain the office of the ministry, and from respect to the success of religion all over the world. Paul made it one of the principles of his conduct so to act that no man should have cause to speak reproachfully of the ministry on his account. In order to this, he felt; it to be necessary not only to claim and assert honor for the ministry, but to lead such a life as should deserve the respect of people. If a man wishes to secure respect for his calling, it must be by living in the manner which that calling demands, and then respect and honor will follow as a matter of course; see Calvin.<\/P><\/p>\n 2Co 6:3-5<\/span><\/p>\n Giving no offence .<\/em><\/p>\n .. that the ministry be not blamed.<\/p>\n Ministers cautioned against giving offence<\/strong><\/p>\n To preach and to act so that none shall be offended would indeed be an impossible task; and that can never be our duty, which is wholly out of our power. The tastes of our hearers are so opposite and so changeable. The captious will censure our not doing what was either impossible or unfit to be done. Even truth and holiness give offence. But if men take umbrage at us for doing our duty, it becomes us to offend man rather than God. It is evident, therefore, the duty of giving no offence only means the giving no just cause of offence.<\/p>\n In all things approving ourselves as the ministers of God, in much patience, in afflictions<\/strong>.<\/em><\/strong>—<\/strong><\/p>\n Ministerial duties<\/strong><\/p>\n (Ordination charge):–<\/p>\n 1. <\/strong>That we are sent by God.<\/p>\n 2. <\/strong>That you are to labour for God. If for God, then not surely for yourself. Some serve themselves by entering upon it merely with a view to temporal support; others, by entering it chiefly with a view to literary leisure and scientific pursuits. Draw by all means the waters of the Castalian fountain, cull the flowers of Parnassus, explore the world of mind with Locke, and the laws of matter with Newton; but not as the end of your entering the ministry. Not a few make the ministerial office tributary to the acquisition of mere popular applause. They ascend the pulpit with the same object which conducts the actor to the stage.<\/p>\n 3. <\/strong>That you are responsible to God.<\/p>\n 1. <\/strong>By faithfully preaching His Word. The pulpit is the chair neither of philosophy nor of literature, and therefore never act there the pedant. Nor is it merely the seat of the moralist, but it is the oracle of heaven.<\/p>\n (1)<\/strong> As to the matter of your preaching, take care that it is truly and faithfully the word of God. Beware of substituting the inventions of ignorance for the doctrines of inspiration. Pray to be led into all truth. Preach the whole counsel of God. Elucidate its histories; explain its prophecies, etc. As a steward of the mysteries of the kingdom you have access to exhaustless stores. Still, as a minister of the New Testament, remember that Christs Cross is the centre of the whole system, around which all the doctrines and the duties of revelation revolve; from which the former borrow their light, and the latter their energy.<\/p>\n (2)<\/strong> Now as to the manner of your preaching. It should be characterised by–<\/p>\n (a) <\/strong>Deep seriousness.<\/p>\n (b) <\/strong>A holy and moral tendency. The truth as it is in Jesus is according to godliness.<\/p>\n (c) <\/strong>Instructiveness. The preaching of some men reminds us of the breaking open of the cave of AEolus, and letting loose the winds. To a thinking mind, nothing is more ridiculous than to see a man blustering about in a perfect vacuity of ideas.<\/p>\n (d) <\/strong>Plainness. Use great plainness of speech.<\/p>\n 2. <\/strong>By the manner in which you preside over the Church.<\/p>\n 3. <\/strong>By the character of your visits to the houses of your flock. As an under shepherd of Jesus labour to say, I know my sheep, and am known of mine. Let all your visits be–<\/p>\n (1)<\/strong> Appropriate. Go as the minister of God, and go to approve yourself such.<\/p>\n (2)<\/strong> Brief. Avoid the character of a lounger and a gossip. You are to teach the value of time, and will do this best, practically.<\/p>\n (3)<\/strong> Impartial. Especially remember the sick and the poor.<\/p>\n (4)<\/strong> Seasonable; and certainly not late in the evening.<\/p>\n 4. <\/strong>By your general conduct, spirit, and habits.<\/p>\n (1)<\/strong> By the unsullied purity of your outward conduct.<\/p>\n (2)<\/strong> By the prosperous state of your personal piety. Seek to have all your intellectual attainments consecrated by a proportionate growth in grace.<\/p>\n (3)<\/strong> By exemplary diligence.<\/p>\n (4)<\/strong> By prudence.<\/p>\n (5)<\/strong> By a kind, affectionate disposition.<\/p>\n (6)<\/strong> By a habit of importunate prayer. (J. Angell James.<\/em>)<\/p>\n Verse 3<\/span>. Giving no offence<\/B><\/I>] The word , read , Ro 14:13<\/span>, signifies a stumbling block<\/I> in general, or any thing over which a man stumbles or falls; and here means any transgression<\/I> or scandal<\/I> that might take place among the ministers, or the Christians themselves, whereby either Jews or Gentiles might take occasion of offence, and vilify the Gospel of Christ.<\/P><\/p>\n Giving no offence in any thing:<\/B> to give no offence signifies, to avoid all actions which may be occasion of spiritual stumbling unto others, i.e. to make them to sin against God, or estrange their hearts from Christ, and the owning and profession of his gospel. These words may be understood as a general precept given to all Christians; so it agreeth with 1Co 10:30<\/span>,32<\/span>; or (which the following verses seem most to favour) as referring to himself and Timothy, and other ministers of the gospel; like true pastors of the church of Christ, going out before the flock, and showing in their example what they ought to be. <\/P> That the ministry be not blamed<\/B>; the ministry<\/I> here may either signify the office of the ministry, or the subject of it, the gospel, which, 2Co 5:18<\/span>, is called the ministry of reconciliation:<\/I> not only the office of the ministry, but the gospel itself, suffereth by the scandalous conversation of ministers and private Christians; ignorant persons being not able, or not willing, to distinguish between the faults of persons and the faults of a doctrine or office. <\/P> <\/p>\n 3.<\/B> Resuming the connection with2Co 6:1<\/span>, interrupted by theparenthetical 2Co 6:2<\/span>. “Givingno offense” (compare 1Co10:33<\/span>), “approving ourselves,” and all the otherparticiples down to 2Co 6:10<\/span>,are nominatives to “we also entreat you” (2Co6:1<\/span>), to show the pains he took to enforce his exhortation byexample, as well as precept [ALFORD].”Offense” would be given, if we were without “patience”and the other qualifications which he therefore subjoins (compare Ro14:13<\/span>).<\/P><\/p>\n Giving no offence in anything<\/strong>,…. These words are in connection with 2Co 6:1<\/span> and to be considered either as a continuation of the exhortation to others, that they would take care to give no offence to any; or rather as an account the apostle gives of himself, and other ministers, by way of example; and is as if he had said, I Paul, Timotheus, Silvanus, and other ministers of the word, take all possible care to lay no stumblingblock in the way of the hearers of the Gospel; to give no offence to them that are without, or to them that are within, to Jew or Gentile, or to the church of God, neither by word nor writing, by doctrine or conversation, or in any way whatever: that the ministry be not blamed; the ministry of the word of reconciliation, which they had received of the Lord Jesus. The apostle knew there were persons enow who were waiting all opportunities, and taking all advantages to vilify and reproach the ministry of the Gospel, and so hinder its progress and spread; and that if that was once brought into contempt by the disagreeable conduct of the preachers of it, there would be but little hope of success from it. Some copies read, “our ministry”; and so the Vulgate Latin and Syriac versions; the Ethiopic version reads, “your ministry”.<\/p>\n Giving no occasion of stumbling in any thing <\/B> ( <\/SPAN><\/span>). <\/SPAN><\/span>, late word (Polybius, LXX), from <\/SPAN><\/span>, to strike against, to stumble. Only here in N.T. Note double negative in the Greek.<\/P> That the ministry be not blamed <\/B> ( <\/SPAN><\/span>). Negative purpose ( <\/SPAN><\/span>). First aorist passive subjunctive of old verb <\/SPAN><\/span> from <\/SPAN><\/span>, blot, blemish. One can read with profit J. A. Hutton’s Warrack Lectures, That the Ministry Be Not Blamed<\/I>. <\/P> <\/p>\n Ministry. Rev., ministration. See on Rom 12:7<\/span>. <\/P> Blamed [] <\/SPAN><\/span>. Only here and ch. 8 20. The kindred mwmov blemish, is found 2Pe 2:13<\/span>, and in the Septuagint of bodily defects. Similarly the Septuagint amwmov spotless, without bodily defect; and, in the moral sense, 1Pe 1:19<\/span>, applied to Christ. Compare Heb 9:14<\/span>; Eph 5:27<\/span>; Jude 1:24<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Give no offence in anything,”<\/strong> (medemian en medni didontes proskopen) “give no one an occasion (a cause) of stumbling,” in any thing, Mat 10:16-20<\/span>.<\/p>\n 2) “That the ministry be not blamed,”<\/strong> (hina me momethe he diakonia) “in order that the common ministry be not blamed,” the ministry of the gospel through the church be not blamed or spoken against; and the ministration of the alms gifts Paul and companion helpers were soliciting for the needy saints in Jerusalem. Conduct of all saints in all churches should be such that neither the work or workers of the Lord should be occasion for scandal, 1Co 4:1-2<\/span>. Stewards of God must be found to be faithful.<\/p>\n A BLAMELESS MINISTRY<\/strong><\/p>\n Doctor Brockmand, Bishop of Zealand, was once present at a wedding, which was attended by a large promiscuous company of all ranks. At table, the conversation turned upon the conduct of a certain disorderly clergyman; some of the company reprobated, and others pitied him. But a lady of rank, no doubt one of those who take the lead where busy scandal feasts her votaries, gave a new turn to the subject, and with a scornful mien added, “What a pretty set of creatures our clergy are!” It grieved Brockmand to hear the whole clergy thus vilified, yet he did not think proper to offer a serious reply. But shortly after, he related an anecdote of a noble lady, notorious for ill-conduct, concluding with these words – “It does not follow, however, that all our noble ladies should resemble her.”<\/p>\n -Anon.<\/p>\n 3. Giving no offense We have already on several occasions remarked, that Paul sometimes commends the ministry of the gospel generally, and at other times his own integrity. (581) In the present instance, then, he speaks of himself, and sets before us in his own person a living picture of a good and faithful apostle, that the Corinthians may be led to see how unfair they were in their judgment, in preferring before him empty blusterers. (582) For as they assigned the praise to mere pretences, (583) they held in the highest esteem persons that were effeminate and devoid of zeal, while, on the other hand, as to the best ministers, they cherished no views but such as were mean and abject. Nor is there any reason to doubt, that those very things that Paul makes mention of to his own commendation, had been brought forward by them in part as a ground of contempt; and they were so much the more deserving of reproof, inasmuch as they converted into matter of reproach, what was ground of just praise. <\/p>\n Paul, therefore, treats here of three things: In the first place, he shows what are the excellences, on the ground of which preachers of the gospel ought to be esteemed; secondly, he shows that he is himself endowed with those excellences; thirdly, he admonishes the Corinthians not to acknowledge as Christ’s servants those who conduct themselves otherwise than he prescribes here by his example. His design is, that he may procure authority for himself and those that were like him, with a view to the glory of God and the good of the Church, or may restore it where it has fallen into decay; and secondly, that he may call back the Corinthians from an unreasonable attachment to the false apostles, which was a hinderance in the way of their making so much proficiency in the gospel as was necessary. Ministers give occasion of stumbling, when by their own misconduct they hinder the progress of the gospel on the part of their hearers. That Paul says he does not do; for he declares that he carefully takes heed not to stain his apostleship by any spot of disgrace. <\/p>\n For this is the artifice of Satan — to seek some misconduct on the part of ministers, that may tend to the dishonor of the gospel. For when he has been successful in bringing the ministry into contempt, all hope of profit is at an end. Hence the man who would usefully serve Christ, must strive with his whole might to maintain the credit of his ministry. The method is — to take care that he be deserving of honor, for nothing is more ridiculous than striving to maintain your reputation before others, while you call forth upon yourself reproach by a wicked and base life. That man, therefore, will alone be honorable, who will allow himself in nothing that is unworthy of a minister of Christ. <\/p>\n (581) “ Tantost met en auaut la rondeur de sa conscience en la predication d’iceluy;” — “Sometimes he brings into view the uprightness of his conscience in the preaching of it.” <\/p>\n (582) “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1. <\/p>\n (583) “ Ne faisans cas que de masques, c’est A dire, de l’apparence externelle;” — “Setting no value on anything but masks; that is to say, outward appearance.” <\/p>\n Butlers Commentary<\/strong><\/p>\n SECTION 2<\/strong><\/p>\n In Actions <\/strong>(2Co. 6:3-13<\/span>)<\/p>\n 3We put no obstacle in any ones way, so that no fault may be found with our ministry, 4but as servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5beatings, imprisonments, tumults, labors, watching, hunger; 6by purity, knowledge, forbearance, kindness, the Holy Spirit, genuine love, 7truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 7in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9as unknown, and yet well known; as dying, and behold we live; as punished, and yet not killed; 10as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.<\/p>\n 11 Our month is open to you, Corinthians; our heart is wide. 12You are not restricted to us, but you are restricted in your own affections. 13In return I speak as to childrenwiden your hearts also.<\/p>\n 2Co. 6:3-4<\/span><\/strong> Endemic Conflicts: <\/strong>Paganism, which surrounded the Christians of Corinth in the first century, and permeated their every circumstance and association, would also present itself as an easier way by which to deal with the crises and struggles of life. Paganism would free an individual from taking a personal, vocal opposition to falsehood, immorality, and indifference. Paganism would demand no forbearance, kindness or good reputation. It would be the path (Jesus called it, the broad way) of least resistance; it would be the way of the majority. It is evident from Pauls first letter to the Corinthians that some of the Christians there had already been seduced back into paganism. This is a problem that every preacher faces in his ministry. Either he succumbs to paganism as a personal way of life, because of temptation or discouragement, or he is burdened with the paganism of Gods flock.<\/p>\n Once again, the apostle Paul appeals to his own life and ministry as an example and motive by which the Corinthian Christians might be victorious over the pressures of paganism. He begins by declaring himself innocent of giving any obstacle (Gr. proskopen, offense, literally, strike-against) or hindrance to anyone else. Pauls motive for this is to keep his ministry from being blamed (Gr. momethe, faulted, condemned). That certainly is not the way of paganism. Paganism has no such concern for anothers attitudes or reactions. Pagans just do not care, except for themselves. Unbelievers who offend others seldom concern themselves with the needs of the offended. But it was the apostles way of living as a servant of God to commend (Gr. sunistanontes, stand, approve) himself in every way. Paul asks the Christians at Rome (Rom. 15:30-33<\/span>) to pray earnestly that his service for Jerusalem may be acceptable to the saints. Of course, Paul sought to commend himself in every good and godly way. But his actions would not be commended by pagans. They would scoff at his behavior and call it foolishness. (Act. 17:16-21<\/span>; 1Co. 1:18<\/span> ff).<\/p>\n Human beings learn and adopt behavior patterns more through example than any other source. It is imperative that Christian preachers be aware of their conduct under all kinds of circumstances so that no one be turned away from Christ. There are certain conflicts or circumstances which are endemic (go-with-the-territory) to the ministry of the Word. Paul suffered them all. And in it all, he was able to commend his ministry as acceptable to the saints. In 2Co. 6:4<\/span>, he lists a few of these indigenous sufferings. In great endurance (Gr. en hupomone polle) would be literally, in remaining-under, much. The Greek word hupomone is from two words, hupo, under, and, mone, remain. Endurance is not necessarily passive. The same Greek word is used to describe the patience or steadfastness of Job (Jas. 5:11<\/span>), who was certainly not passive during his confrontation with his three friends and God! In all the trials and tests of the ministry of the Gospel, Paul learned how to keep himself steadfastly trusting in the grace of Christ (2Co. 12:7-10<\/span>). Jesus placed a premium on steadfastness and endurance (Luk. 8:15<\/span>; Luk. 21:19<\/span>; Mat. 10:22<\/span>; Mat. 24:13<\/span>), and so did the writers of the epistles. In afflictions (Gr. en thlipsesin) might be translated, in pressures. Every preacher knows about pressures. Stress and tension are the constant companions of preachers. Paul knew pressure from his Jewish brethren, from his Gentile brethren, from pagan authorities, from coworkers, and in addition to all this was his daily anxiety for all the churches (2Co. 11:28<\/span>). And in the midst of extreme pressures, which few preachers since have ever experienced, he served God and men blamelessly across the whole Roman empire! Paul did not cave in or quit the ministry or revert to unbelief even in the face of great pressures.<\/p>\n The next word describing circumstances endemic to the ministry is anagkais translated hardships in the RSV. This word is usually translated constraint or constrained or compelled (see Mat. 14:22<\/span>; Mar. 6:45<\/span>; Luk. 14:23<\/span>; Gal. 2:3<\/span>; Act. 28:19<\/span>, etc.) The word is also translated necessities. Did Paul mean he continually felt constraints and compulsions? Even though he was an apostle, there were all the ordinary submissions Paul had to make to others. He would be submissive to the elders of the church which sent him out as an evangelist or missionary (see Act. 14:26<\/span>); he was submissive to civil authorities (see Rom. 13:1-8<\/span>); he suffered the restraints of some sort of physical handicap (2Co. 12:7<\/span> ff); and he was willing to forfeit many of his rights as a strong Christian for the sake of weaker brethren. Paul suppressed many personal preferences and desires. He experienced frustrating constraints. But in it all he conducted a faithful and commendable ministry.<\/p>\n The final word portraying circumstances that go-with-theterritory is stenochoriais. It is a combination of two words, steno, short, narrow, little (from which we get English stenography, short-writing), and, choria, need, necessity, distress. This word stenochoriais is translated, calamities in the RSV and distresses in the KJV. Some might think calamities is too strong a word. However, Paul had to deal with a number of catastrophic or fateful situations. The riot in Ephesus was one such situation (Act. 19:1-41<\/span>); the earthquake and the near suicide of the jailer in Philippi was another (Act. 16:1-40<\/span>); the Judaizers, the implacable Jewish enemies, and the pagan rulers continually wreaking destruction on his work in every place, still another. The near ruin of the Corinthian church in his own lifetime was calamitous in Pauls mind. Certainly, not every Christian work begun by Paul over the vast empire of Rome remained intact. Undoubtedly he heard of calamities, at least beginning ones, in the churches he had labored so diligently to start (see Gal. 3:1<\/span>; Gal. 5:1<\/span>, etc.). Paul may be using the word stenochoriais to mean short on necessities. In other words, Paul experienced the short end of the stick many times in his ministry. He had times of abundance, but times of deprivation and hunger too (Php. 4:10-13<\/span>). The majority of modern preachers, even in affluent America, know the experience of needing necessities. Most preachers live on the razors edge of calamity every day when it comes to salary, health insurance, childrens needs, retirement needs, and other necessities. Many times the calamity strikes! But we must all learn, as Paul did, how to be content and able to do all things through Christ who strengthens. Above all, there must be no obstacle put in anyones way to come to Christ.<\/p>\n 2Co. 6:5<\/span><\/strong> External Tribulations: <\/strong>Along with the problems endemic to the ministry because of its very nature, there also come conflicts and tensions from outside the ministry. Paul uses a number of words to describe these external difficulties. There is the word plegais, beatings, stripes or wounds. We get the English word plague from transliterating this Greek word. Paul experienced countless beatings (2Co. 11:23-25<\/span>). Few American preachers have ever suffered this. However, many native preachers in foreign lands have! Many have been martyred, faithful unto death, and their number constitutes a great host of witnesses for the faith. There is the word phulakais, imprisonments. He was imprisoned at Philippi (Act. 16:1-40<\/span>), imprisoned at Jerusalem (Act. 21:1-40<\/span>), and imprisoned at Rome (Act. 28:1-31<\/span>) once, and again (II Tim.). There may have been other times (see 2Co. 11:23<\/span>). Paul spent considerable time imprisoned at Romelong enough to write four of his epistles (Galatians, Ephesians, Colossians and Philippians). There is the word akatastasiais, translated tumults or commotions. We have already referred to the riot at Ephesus. And the book of Acts and Pauls epistles indicate that he had to continually suffer tumultuous hostilities from Jews and Gentiles alike (see Act. 13:45<\/span>; Act. 13:50<\/span>; Act. 14:4-6<\/span>; Act. 14:9<\/span>; Act. 15:5<\/span> ff; Act. 16:19-24<\/span>; Act. 17:13<\/span> ff; Act. 18:6<\/span>; Act. 18:12<\/span>; Act. 19:9<\/span>; Act. 19:23<\/span> ff; Act. 21:27<\/span>; Act. 22:22<\/span>; Act. 23:6<\/span>; Act. 24:9<\/span>; Act. 25:3<\/span> ff). It is not easy to serve God and hold forth an acceptable ministry in the midst of constant commotion! But Paul did it. If he did it modern preachers can do it! There are the words, en kopois, in labors. This Greek word means working to the point of exhaustion. Being a preacher of the Gospel is hard work (see Rom. 16:6<\/span>; Rom. 16:12<\/span>; Col. 4:13<\/span>)! Energy must be expended. Weariness, tiredness, beat-downness are physical accompaniments to the ministry. The amount of emotional stress that exhausts the physical body of a preacher is incomprehensible to most non-preachers! Many preachers have literally ruined their health because they were workaholics and burned themselves out before their time. Preachers are on the go nearly every day of the week, and on call twenty-four hours every day. The word agrupniais, translated watchings but literally, sleeplessness (see 2Co. 11:27<\/span>). Todays ministers get less sleep than doctors! There are meetings at the church nearly every night, and phone calls often after the preacher has gone to bed to sleep. The last word in this verse is nesteiais, translated fastings but more likely should be translated hunger (see 2Co. 11:27<\/span>; Php. 4:12<\/span>). Paul did fast occasionally (Act. 13:2-3<\/span>; Act. 14:23<\/span>) but there is no indication that he practiced fasting regularly. Few ministers of the Gospel in America have to suffer hunger, but many in foreign countries do. In spite of all these external tribulations, Paul commended himself in his ministry in every way. An awesome example for all who follow in his vocation!<\/p>\n 2Co. 6:6-10<\/span><\/strong> Efforts at Christian Living: <\/strong>In every way possible Paul, the preacher faces the temptations and pressures of the pagan world around him and deals with them. In it all his ministry remains commendable. It is unassailable by either Christian or non-Christian. Even in the small details of everyday livingin the confrontations with people and institutionsPaul is the victor over paganism. In these verses he describes his efforts to maintain his Christian life in the ministry.<\/p>\n First, such a ministry necessitates purity. The Greek word is hagnoteti. It means innocence, chastity, abstinence. The Greek word hagnoteti is from the same root as hagios which means holy one, saint, sanctified. Paul lived a life of moral purity. He did not indulge in any of the lasciviousness of the heathenism surrounding him.<\/p>\n The next word Paul uses to describe his Christian living is, in Greek, gnosei, meaning knowledge. The apostle does not qualify this knowledge as Biblical knowledge. He probably means to include knowledge of all kinds and in all areas that would help him make his ministry commendable. Paul knew Greek literature and poetry (Act. 17:28<\/span>). He was a great scholar. He even familiarized himself with Gnostic philosophy enough to be able to expose its fallacies. But above all, he was a great Bible scholar!<\/p>\n Paul commended himself and defended himself against paganism by a life of forbearance. The Greek word is makrothumia, literally, macro-suffering, or longsuffering. There is no doubt that Paul suffered-long with the Corinthians, the Galatians, and even many of the Judaizers. He would not permit himself the luxury of retaliation or vendettas for personal wrongs.<\/p>\n He was kind. Kindness comes from the Greek word chrestoteti. It is the word used by Jesus to characterize his yoke as easy. To be kind is to be at ease with peopleto make people feel at ease. To be kind is to make things easy for othersthat is to aid others, to help and assist them. Kindness is active, not passive. The heathen world of Paul did not even understand the concept of being kind to one another, let alone doing kindnesses (see Rom. 1:31<\/span>). The fruits of unbelief are foolishness, faithlessness, heartlessness and ruthlessness. Kindness does not indulge others in wrong.<\/p>\n He faced the heathen world with a holy spirit. In the Greek text, the words are en pneumati hagio. There is no definite article before pneumati and it should be translated, a spiritevidently referring to Pauls human spirit and not the Holy Spirit. Furthermore the Greek word hagio is a neuter noun, also emphasizing that it is Pauls spirit that is holy (the Greek noun would be hagio, masculine, were it the Holy Spirit). It is possible for human beings to put up an outward show of ceremonial and ritual holiness while inwardly their spirits are in rebellion. The Pharisees (in which group Paul once held membership) were experts at this. Paul had changed all that. Now, even his spirit was holy.<\/p>\n His inner person being surrendered humbly to Christs imputed righteousness, he loved with a genuine love. This is a characteristic Paul commanded other Christians to cultivate (see Rom. 12:9<\/span>), so he practiced what he preached. The Greek words are actually, agape anupokrito, literally, an unhypocritical love. Christian love is no facade. It is not surface and superficial. Christians do not play like they love. They really, genuinely, earnestly care. They care when they dont feel like caring. They care when others are not worthy of being cared for. Pagans do not understand this kind of love. Pagans love those who love them first (see Mat. 5:43-48<\/span>),<\/p>\n Next the apostle claims to be different than the paganism around him because he commends himself in a word of truth. Once again, the absence of the definite article before word (Gr. logo) means the word is Pauls word and not the Word of Truth. Heathen philosophy usually defined truth on a purely pragmatic basis. This was Pontius Pilates concept of truthwhatever worked for his purposes. The apostle continues by asserting that he does not behave as an unbeliever so he puts no obstacle in any ones way and keeps his ministry free from fault in Gods power. The Greek reads, en dunamei theou. The dynamic for Pauls life is not heathenism, but Gods power. Gods power is resident in truth, love, righteousness, faith, and selflessness. The heathen would think to attain power through deception, indulgence, skepticism, and selfishness.<\/p>\n One of the main problems the preacher faces in the tension between his convictions about the Gospel ministry and the pull of paganism is the decision about which weapons to use to conduct his ministry! Paul has already stated that he did not use worldly weapons to conduct his ministry (see 2Co. 2:17<\/span>; 2Co. 4:2<\/span>). He will state it again (2Co. 10:3-6<\/span>) most emphatically. There is a constant temptation, not only for preachers, but for all Christians to use weapons (methods, tools, practices, objects) that would compromise Biblical principles simply because such weapons seem to work. It is the old trap, the end justifies the means. Paul would have nothing to do with that kind of subtle, but pernicious, paganism. He said he conducted his ministry with the weapons of righteousness for the right hand and for the left. He fought the good fight of faith armed completely in righteousness. No underhanded, cunning, one-hand-one-thing and the other-hand-another with Paul. Double-mindedness, divided heartedness, and split-handedness is paganism. We must not only yield our minds and souls, we must also yield the members of our bodies as weapons of righteousness in the service of God (see Rom. 6:12-23<\/span>). The Roman soldier was armed with a sword in one hand, a shield in the other. The sword was a weapon of offense, the shield a weapon of defense. Paul says he conducts his ministry, both offensively and defensively, always careful to do what is right (righteous).<\/p>\n Finally, Paul lists a series of stark circumstantial contrasts he has had to live through as he conducted his ministry. This is an awesome list of clashing experiences. To live through such situations would destroy all except those surrendered in faith to the grace of God. Paul is determined however, that regardless of a life filled with dichotomies, he will bring no discredit on the ministry God gave him. He is committed to proving himself a genuine minister of God whatever he might have to go through. During his ministry Paul had to endure from Christians (especially at Corinth) what is normally expected only from heathen people. Apparently one of the reports circulating in the church at Corinth was that Paul was a deceiver. Impostor is not a good translation of the word planoi used by Paul in the Greek text. Planoi is the word from which we get the English word planet, and literally means, to wander, to stray. Paul was accused of being one who led people astray! Yet Pauls actions were always true to the gospel, and his preaching was always true to the gospel. He never strayed from the gospel even if it meant a face to face confrontation with a pillar of the church (Gal. 2:1-21<\/span>) or with kings (Act. 24:24<\/span> ff; Act. 26:24<\/span> ff) or Jewish high priests (Act. 23:1<\/span> ff) or Greek intellectuals (Act. 17:22-31<\/span>). Slander is to be expected from those who hate God, but not from those who profess to love God. But every minister of the gospel, if he is realistic, expects it, even from professing followers of Christ.<\/p>\n And though Paul taught that recognition should be given where it as due (Rom. 13:7<\/span>; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Our life and conversation should be inoffensive. Many eyes are upon us; and the same allowances will not be made for our miscarriages as for those of others. When our practice is manifestly inconsistent with our doctrines, the finest accomplishments will not screen us from deserved reproach. We move in a more exalted sphere than others; and, if we would shine as lights of the world, we had need to avoid every appearance of evil. The world expects that we should do honour to our profession. Many things, abstractly considered, may be lawful, which yet are not expedient.<\/p>\n
II. <\/strong>We should give no offence by choosing injudiciously the subjects of our sermons.<\/p>\n
III. <\/strong>We give offence if we do not insist on subjects suited to the spiritual state of our flocks, and to the dispensations of Providence towards them. A well-timed discourse bids fairest to strike and edify. In many cases we will instruct and admonish in vain, if we stay not till mens minds are in proper temper to give us a fair hearing.<\/p>\n
IV. <\/strong>We may give offence by a neglect or undue performance of the other public offices of our station. In leading the devotions of the Church, we give offence when either the matter, expression, or manner, is unsuitable. As to the discipline of the Church, we give offence if we exercise it with respect of persons; and, through a mistaken tenderness for any, or a fear of incurring their displeasure, allow them to live without due censure, who live inconsistently.<\/p>\n
V. <\/strong>We give offence by the neglect or undue performance of the more private duties of our calling. (J. Erskine, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The nature of our office. We are the ministers of God. This implies–<\/p>\n
II. <\/strong>In what way the duties of our office should be discharged. Approve yourself the minister of God–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
He begins by stating there were times when he was honored (Gr. doxes, glory), and there were times when he was dishonored (Gr. atimias, devalued, as in money). In Biblical usage, both the Hebrew and Greek words translated glory literally mean to give weight to. In other words, to assess, to give value to, is what is meant by glorifying. Sometimes Paul was considered valuable, other times, not. There were times when people spoke well of Paul and times when they spoke evilly of him. He uses the Greek words dusphemias (defamation) and euphemias (from which we get the English word euphemistic, literally, well-spoken) to describe contrasting reputations circulated about him. Even though Paul continually strove to present himself blameless before God and men (I Cor. 8:2427; Php. 3:12-16<\/span>) not everyone spoke well of him! Not everyone spoke well of Jesus! And our Lord said, Beware when all men speak well of you (Luk. 6:26<\/span>) because some men speak well of false prophets!<\/p>\n