We give no occasion of stumbling in anything, that our service may not be blamed, but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses, in beatings, in imprisonments, in riots, in labors, in watchings, in fastings; in pureness, in knowledge, in perseverance, in kindness, in the Holy Spirit, in sincere love, 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 punished, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
Our mouth is open to you, Corinthians. Our heart is enlarged.
John Calvin 1540 · Public Domain On vv3, 4, 5, 6, 7, 8, 11 3. Giving no offense We have already on several…
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. 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. For as they assigned the praise to mere pretences, 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.
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.
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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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 4, 5, 6, 7, 11 He showeth the Corinthians a pattern of a true…
He showeth the Corinthians a pattern of a true minister, in his own example, and Timothy and Silvanus, to the end, that (as he purposed from the beginning) he might procure authority to himself and his like.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–11 3 Giving no offence in any thing, that the…
3 Giving no offence in any thing, that the ministry be not blamed:
Ver. 3. Giving no offence] A minister should be as Absalom was, without blemish from head to foot. His fruit should be, as that of Paradise, fair to the eye and sweet to the taste. A small fault is soon seen in him, and easily either imitated or upbraided. God appointed both the weights and measures of the sanctuary to be twice as large as those of the commonwealth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–11 Giving no offence in any thing: to give no…
Giving no offence in any thing: 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 10:30,32; 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.
That the ministry be not blamed; the ministry here may either signify the office of the ministry, or the subject of it, the gospel, which, 2Co 5:18, is called the ministry of reconciliation: 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 4, 6, 9, 11 Observe here, 1. The nature and quality of the…
Observe here, 1. The nature and quality of the work which the ambassadors of Christ are called to and do labour in; a ministry.
Observe, 2. What was the desire and aim, the care and endeavour of the apostles then, ought to be the study of every minister now; namely, to avoid offence, and that universally, both as to persons and things, giving no offence in any thing.
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Observe, 3. What was the ground and reason of this care and endeavour to give no offence; namely, that the ministry be not blamed.
Learn, That it is the standing duty of all the ministers of Christ so to perform their ministerial office, that they give no just offence in any thing to any person, that so the ministry committed to them may not be blamed. We must give no offence by our words and speeches in common conversation, no offence by unsound doctrine, by personal reflections, no offence by gross, careless, and negligent omissions, or by rude and irreverent indecencies, or by any affected singularities in our administrations; but especially give no offence by a bad life and scandalous conversation.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v11 The apostle proceeds to address himself more particularly to…
The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe,
I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children, Co2 6:11-13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you: we are desirous to promote the spiritual and eternal welfare of all to whom we preach, yet our mouth is open unto you, and our heart is enlarged unto you, in a special manner." And, because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations: "You are not," says he, "straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves; it is because you are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us; and all we desire as a recompense is only that you would be proportionably affected towards us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage.
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II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, Co2 6:14. Either,
1. In stated relations. It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise; for there is more danger that the bad will damage the good than hope that the good will benefit the bad.
2. In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends.
3. Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture. (1.) It is a very great absurdity, Co2 6:14, Co2 6:15. It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together. (2.) It is a dishonour to the Christian's profession (Co2 6:16); for Christians are by profession, and should be in reality, the temples of the living God - dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and walk in them, to stand in a special relation to them, and take a special care of them, that he will be their God and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a jealous God, and will not give his glory to another. (3.) There is a great deal of danger in communicating with unbelievers and idolators, danger of being defiled and of being rejected; therefore the exhortation is (Co2 6:17) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be defiled. Who can touch pitch, and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by him. (4.) It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, Co2 6:18. God has promised to be a Father to them, and that they shall be his sons and his daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–11 Giving no offence in anything,.... These words are in…
Giving no offence in anything,.... These words are in connection with Co2 6:1 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".
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".
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2 Corinthians 6:4
co2 6:4
co2 6:4
co2 6:4But in all things approving ourselves,.... It is not sufficient for a minister of the Gospel to avoid everything that might bring any blot or scandal on his ministry; but he should in all things, and by all ways and means, proper, lawful, and laudable, approve, prove, and show himself to be a true and faithful dispenser of the word. All in such an office ought to make it appear, that they are such by behaving and conducting
as the ministers of God; as becomes such, whom he has chosen, called, and fitted for that service; and particularly in, or
by much patience; by a large, constant, and continued exercise of that grace; and by bearing patiently many things for the sake of Christ, and his Gospel, without murmuring at the hand of God, or being angry with men, and without fainting and sinking in their own spirits:
in afflictions; that is, in patiently bearing, them. This word may be considered as a general word, including all sorts of afflictions whatever, of which the following are particular species:
in necessities; want of food, drink, and raiment, being hungry, thirsty, and naked, as the apostles sometimes were: in distresses; both of bad mind; being in such straits and difficulties they know not where to look, what course to steer, or which way to turn themselves.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–11 Giving, as far as in us lies, no offense,…
Giving, as far as in us lies, no offense, that the ministry be not blamed on our account.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–11 Verse 3. Giving no offence] The word προσκοπη, read…
Verse 3. Giving no offence] The word προσκοπη, read προσκομμα, Ro 14:13, signifies a stumbling block in general, or any thing over which a man stumbles or falls; and here means any transgression or scandal 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 8, 11 2Co 6:3-7. Giving, as far as in us lies,…
2Co 6:3-7. Giving, as far as in us lies, no offence in any thing, that the ministry be not blamed — On our account. But in all things — Or in every respect; approving ourselves — To our Divine Master and his church; as the ministers of God, in much patience — Shown, 1st, In afflictions, necessities, distresses — All which are general terms. 2d, In stripes, imprisonments, tumults — Which are particular sorts of affliction, necessity, distress. 3d, In labours, watchings, fastings — Voluntarily endured. All these are expressed in the plural number, to denote a variety of them. The first word, θλιψεις, Dr. Whitby understands to mean affliction in general: the second, αναγκαι, necessities, as signifying more grievous and unavoidable troubles; the third, στενοχωριαι, distresses, such pressures as reduce us to the greatest straits. In the first, several ways to escape may appear, though none without difficulty: in the second, one way only, and that a difficult one: in the last, none at all appears. In tumults — The Greek word, ακαταστασιαι, implies such attacks as a man cannot stand against; but which bear him hither and thither by violence. In labours — Incessantly pursued, either in our ministerial work, or in those secular callings by which we are often obliged to earn our daily bread. In watchings — When, in the prosecution of our various employments, the hours of the night are added to those of the day: in fastings — To which, besides those which devotion chooses, we are often obliged to submit, for want of proper supplies of food. By pureness — Of conduct, and by keeping ourselves unspotted from the world; or by purity of the motives which animate us. By knowledge — Of those divine truths, which it is our great business to teach others. Or, as some render the expression, by prudence; namely, that which is spiritual and divine: not that which the world terms so. Worldly prudence is the practical use of worldly wisdom: divine prudence, of spiritual understanding. By long-suffering — Under affronts and injuries from the people of the world, and amid the weaknesses, failings, and faults of the people of God. By kindness — Χρηστοτητι, gentleness, or goodness of disposition. By the Holy Ghost — Directing, strengthening, supporting, as well as sanctifying us, and by the exercise of his miraculous gifts. By love unfeigned — To God and man, manifested in all our words and actions. By the word of truth — That sword of the Spirit, whereby we repel the tempter; or by preaching the gospel faithfully and zealously. By the power of God — Attesting that word by divers miraculous operations, and rendering it effectual to the conviction and conversion of sinners; and which we know will render it finally victorious over all opposition. By the armour of righteousness — The shield of faith, the helmet of hope, as well as the breastplate of righteousness; on the right hand and on the left — On all sides; the panoply, or whole armour of God, even all Christian virtues. This is said in allusion to the armour of the ancients. For soldiers carried bucklers in their left hands, and swords and javelins in their right. The former were their defensive, the latter their offensive arms. Wherefore the apostle’s expression denotes all the branches of righteousness whereby, in those difficult times, the ministers of the gospel were as effectually enabled to defend themselves, and overcome their enemies, as soldiers were to defend their bodies, and vanquish their foes, by the offensive and defensive armour which they wore.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–11 Giving no offence in anything - We the ministers…
Giving no offence in anything - We the ministers of God, 2Co 6:1. 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; 1Co 8:13; 1Co 10:32-33. See the Phi 2:15 note; 1Th 2:10; 1Th 5:22 notes. How they conducted so as to give no offence he states in the following verses.
That the ministry be not blamed - 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 8, 11 In this, and in the following verses, St. Paul…
In this, and in the following verses, St. Paul shews his anxious solicitude not to give any, the least occasion of scandal, lest some reproach might fall upon the ministry of the gospel: for nothing is more likely to cast a blemish on the sanctity of religion, than the want of conduct in any of its ministers. If what they say be true, why do their own lives correspond so little with what they say. This will be the cry of all libertines. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v11 2Co_6:11-17, 2Co_7:1
12.—AN EARNEST APPEAL TO THE CORINTHIANS; APPLICATION OF THE EXHORTATION IN VER. 1
2Co_6:11-17, 2Co_7:1
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11O ye Corinthians, our mouth is open unto you, our5 heart is [has become] enlarged. 12Ye are not straitened in us, but ye are straitened in your own bowels. 13Now for a recompense in the same [by way of recompense in the same kind, τὴν δὲ αὐτήν ἀντιμισθίαν] (I speak as unto my children), be ye also enlarged. 14Be ye not unequally yoked together [become not united as in a strange yoke, μὴ γίνεσθε ἑτεροζυγοῦντες] with unbelievers: for what fellowship hath righteousness with unrighteousness? 15and [or]6 what communion hath light with darkness? And what concord hath Christ7with Belial [Beliar]?8 or what part hath he that believeth with an infidel 16[unbeliever]? And what agreement hath the temple of God with idols? for ye [we]9 are the temple of the living God; as God hath said, I will dwell in them, and walk in [among] them; and I will be their God, and they shall be my10 people.17Wherefore come out11 from among them, and be ye separate [separated] saith the Lord, and touch not the unclean thing [anything unclean]; and I will receive you, and will be a Father unto you, and ye shall be my [to me for, μοι εἰς] sons and daughters saith the Lord Almighty.
2Co_7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness [every defilement] of the [om. the] flesh and spirit, perfecting holiness in the fear of God.
EXEGETICAL AND CRITICAL
2Co_6:11-13. Our mouth is open toward you, O Corinthians, our hearts are enlarged.—Before particularly applying to the Corinthians in their various relations (2Co_6:14 ff) the admonition he had given them in ver. I f., the Apostle pauses to pour forth to them the feelings which had been rising in his heart. We have first a continued expression of the emotions called forth by the preceding representation, and then the earnest exhortation which commences with 2Co_6:14. The words to open the mouth, signify properly, to begin to speak, but they are here especially emphatic (in consequence of their connection with what had been said in 2Co_6:3 ff. and what follows regarding the enlargement of his heart). The idea thus becomes, to speak openly and without reserve (comp. Eph_6:19 and Sir_22:22). [Chrysostom: “we cannot be silent; we long to be continually speaking and conversing with you”]. By such language, he shows how confiding was his love towards them. A similar thought is expressed when he adds, our heart is enlarged. [Chrysostom: “As that which warms is wont to dilate, so also to enlarge the heart is the work of love. It opens the mouth and enlarges the heart, for he loved not with the heart only, but with the heart in unison. He says with great emphasis, we have not only room for you all, but with such largeness of room, as he that is beloved walketh with great unrestraint within the heart of him that loveth”]. As Paul had been opening his inmost soul to his brethren in the free and confiding manner of the last few sentences he had himself become conscious of the extent of his affection for them (Meyer, comp. Osiander). This is the reason that, no γάρ was needed in the second sentence. The words should not be understood to mean simply (comp. 2Co_6:12 f.) that he felt happy and comfortable, or that he had now disclosed his whole heart and unbosomed himself to them.—The special address to them (κορίνθιοι), without either article or adjective, is a mode of speaking which occurs only in one passage beside (Php_4:15), and indicates the profound sincerity of the speaker.—The same idea is presented in a negative form in 2Co_6:12, and so makes the contrast on the part of the Corinthians more striking—ye are not straitened in us but ye are straitened in your own bowels (2Co_6:12).—The οὐ shows that the verb cannot be taken as an imperative even in the first clause. [Webster (p. 138): “οὐ conveys a direct and absolute, μὴ a subjective and conditional, denial.” Winer, § 59, 1]. It is not of anxiety or sadness, the reason of which is in themselves, that he is speaking. The meaning of ‘straitened’ is determined by its connection with the subsequent idea of enlargement: ye are not straitened, i. e. ye have no contracted space in our hearts; but in your hearts it is not so with respect to us; i. e. ye have no small room in us, but ye have very small room for us in yourselves. While our hearts are enlarged in love for you, it is very different with you, in respect to us. [Chrysostom: “This reproof is administered with forbearance, as is the manner of very great love. He does not say, ‘ye do not love us,’ but ‘not in the same measure,’ for he does not wish to touch them too sensibly. He implies that they have some affection for him, that he may win them to more. Ye are straitened while I am enlarged. Ye barely receive one and even him with small space, but I a whole city, and with abundance of freedom.”] Σπλὰγχνα (bowels) is here used, as in 2Co_7:15; Php_1:8; Php_2:1, and even in classical writers, in the sense of καρδία (heart), for the seat of the emotions, such as love, sympathy, etc. [The Apostle in this passage uses both words, καρδία and σπλάγχνα for the affections. In modern languages the latter word has been entirely superseded by the former. Among ancient nations, however, it expressed the whole interior structure of man, including especially the heart and liver as opposed to what are now technically called the bowels (ἔντερα, Stanley). In classical Greek the word is used for the feelings generally, and in Hebrew the corresponding רָחֲסִים was used to designate the seat of the gentler emotions and affections. The name itself in Hebrew was derived from a root which signifies to love. Comp. Stanley].—Now by way of recompense in the same (I speak as unto my children), be ye also enlarged (2Co_6:13).—In close connection with what he had just said, he now proceeds to demand of them that their hearts should also be enlarged, that they should “open widely their hearts in love and confidence for him as he had opened his for them. The motive for this he derives from the nature of children, when he adds, I speak as unto children (comp. 1Co_4:14); inasmuch as children are bound to make a return of love for a father’s love (comp. 1Ti_5:4). This idea is more distinctly brought out when he directly calls upon them for their love as an appropriate recompense (ἀντιμισθία, comp. Rom_1:27; but in our passage the word is strengthened by the use of τὴν αὐτήν). The construction is here abrupt (Meyer calls it a rhetorical anacoluthon [Kühner § 347, 5, Winer § 64, II. note]). In order to fill out the expression, however, we must supply neither ἔχοντεζ, nor εἰσενέγκατε; nor must we connect the words together by λέγω (q. d. I am speaking for an adequate recompense), but we must regard it as an Accus. absol., an anacoluthon, occasioned by the parenthesis in which he had paused to say he was speaking as to children. Others regard it as the Accusative of the remote effect: that by which ye should make recompense. In τὴν αὐτὴν ἀντιμισθίαν the two ideas of the same thing (τὸ αὐτὸ) and of remuneration (ἀντιμισθία) are blended together by way of attraction. They may be separated thus: τὸ αὐτὸ (ὡσαύτως), ὅ ἐστιν ἀντιμισθία[Fritzsche: “With his accustomed celerity of thought Paul says, τὴν δὲ αὐτὴν ἀντιμισθίαν instead of τὸ δὲ αὐτὸ, ὄ ἐστιν ἀντιμισθία, πλατύνθητε, enlarge your minds to the same remuneration, instead of, to the same thing (love) in which a remuneration might be found.” Comp. Jelf, Gram. § 581, 1, § 700, Obs. 1 and 2].
2Co_6:14-18. [An admonition to separate themselves from unbelievers. Stanley calls this passage a remarkable dislocation of the train of argument. On the one hand, the passionate appeal begun in 2Co_6:11-13 is continued without even the appearance of an interruption in 2Co_7:2, where the words χωρήσατε ἡμᾶς (make room for us) are evidently the prolongation of the metaphor expressed in 2Co_6:12-13, by στενοχ. and πλατύνθητε. On the other hand, the intervening passage (2Co_6:14 to 2Co_7:1), while it coheres perfectly with itself, has no connection with the immediate context either before or after. Such an introduction of an earnest warning in the midst of an affectionate entreaty, need not, however, suggest the idea of an interpolation of some passage from one of Paul’s lost Epistles, or by some other hand; for it is the very nature of a love so ardent, so aroused at the moment, and now touched with some jealousy, to make sudden transitions, and to draw towards itself by warnings of danger as well as by expressions of endearment,]. Probably not without reference to his demand that they should be enlarged toward him (2Co_6:13), the Apostle now proceeds earnestly to warn them against a kind of false enlargement of heart which had been shown in an improper fellowship with Gentiles, and in consenting to heathenish customs.—Become not united heterogeneously with unbelievers.—It is possible that he had reference especially to sacrificial festivals and to mixed marriages. Ἑτεροζυγεῖν ἀπίστοις implies unquestionably a communion (it is joined therefore with the dative); but it involves also the idea of an unequal union. It is taken from the figure, not of a balance, where there is an inclination toward one side, representing a disposition favorable to unbelievers (Theophylact, et al.), nor of oars which are not paired or properly mated, but of a yoke in which animals are intended to draw together. Comp. ἑτερόζυγα in the Sept. of Lev_19:19; Deu_22:10. Two animals of a different nature, harnessed together in the same yoke, are a type of Christians having fellowship with heathen. W. F. Besser says that Paul here derives a spiritual lesson from the legal precept which prohibits the putting of clean and unclean animals in the same team, to the effect that Christians should not be joined with others. The ἕτερον however, should not be made to refer to the yoke itself, as if it meant “put not on a foreign yoke, one which unbelievers have put on, and therefore one which does not belong to Christians” (Meyer). The admonition evidently points to something habitual, and probably was intended to imply that their conduct had tendencies in that direction. Neander says that “Paul evidently would not have spoken in this way of that unavoidable intercourse with the heathen which only served to make Christianity better known to them; but he referred merely to a participation with them in social usages and excesses. Nothing in this text confines the application of it to marriages with the heathen.”—The Apostle now proceeds to justify his admonition by a series of five questions, in which he endeavors to convince his brethren of the incompatibility of the Christian and heathenish systems. Such an accumulation of questions is very emphatic and impressive. In the first place, he inquires—For what participation hath righteousness with unrighteousness?—He thus characterizes these systems by the opposite words, righteousness and unrighteousness (δικαιοσύνη and ἀνομία). The former signifies, not the righteousness of faith in the theological sense of the expression, but the active disposition to a Divine life which springs from a vital union by faith with Christ; and the latter signifies that complete want of such a righteousness which is seen in the heathen world, where the living God is unknown, and where there is no Divine life. The same idea is expressed figuratively in the second question—What communication hath light with darkness?—in which φῶζ and σκότοζ are contrasted. Comp. Eph_5:8. W. F. Besser: “These five casuistic questions are so arranged that the two first relate to the separation between salvation and destruction, the third to the separation between the Saviour and the destroyer, and the two last to the separation between the saved and the destroyed.” Light is the figurative expression for truth and purity (the intellectual and the moral element united); and darkness, is the common metaphor for error and wrong conduct (Greg. Naz. makes φῶς=γνῶσις καὶ βίος ἔνθεος, σκότοζ=ἄγνοια καὶ ἁμαρτία). Μετοχή has the same meaning as κοινωνία (Luther translates it Geniess=Genossenschaft, i. e., enjoyment in the sense of fellowship. [Stanley: “Of the five words used to express the idea of union, μετοχὴ, κοινωνία, σνμφώνησις, μερὶς, συγκατάθεσις,only the third and fifth have any special appropriateness, and those chiefly by their etymology; συμφώνησις, ‘harmony of voice,’ is appropriate to persons, and συγκατάθεσις, ‘unity of composition,’ to buildings. The multiplication of synonyms implies a greater copiousness of Greek than we should expect from the Apostle’s usual language. Webster and Wilkinson: “Believers are here spoken of, first in the abstract (light, righteousness, Eph_5:8), then in their Head, then individually, then as a community (ναός). The use of καὶ represents the act of communication as mutual, of πρὸς as offering a connection, of μετὰ as accepting it”]. For the meaning of κοινωνία by classical writers and by Philo, consult Meyer.—And what concord hath Christ with Beliar? (2Co_6:15). This question, which follows the first pair, is introduced by a δέ, which shows that it is an emphatic continuance of what had gone before it. [Alford: “After a question beginning with πῶς, τίς, and the like, a second question is regularly introduced by a δέ”]. We here rise to the two great chiefs of the opposing departments (comp. 1Co_10:20; Eph_2:2).—Βελίαρ is the same as Satan, by which word the Peschito translates it; the same also as πονηρόζ Heb. בְּלִיַּעַל, worthlesness, wickedness. Even in the Sibylline books and in the Apocryphal writings of the Old Testament it was used as one of Satan’s names. In the common Hellenistic dialect, in the “Test. of the Twelve Patriarchs,” and in the writings of the Eccles. Fathers the letters λ and ρ were frequently interchanged. [Jerome derives the word from “בְּלִי=non, and עוֹל=jugum, i. e., absque jugo, quod de collo suo Dei abjecerit servitutem.” It is, however, more generally derived from the former word, and יַעַל= usefulness, i. e., without usefulness, and hence, wickedness. Jerome’s derivation of the word may account for Paul’s use of it in connection with ἑτεροζυγοῦντες. But with the other derivation we have a still better connection. On the stand-point of the Jews and the N. T., idolatry was a worship of demons (1Co_10:20), and the name Beliar, both on its negative and positive side, fits this view, inasmuch as an idol was a dead and useless thing, and the system of idolatry was the concentrated effect of the devil’s art and power. Bengel thinks that Paul here calls Satan Beliar, but that Satan, as opposed to Christ, denotes all kinds of antichristian uncleanness (omnem colluviem antichristianam)]. Συμφώνησις occurs only here in the N. T., and never in the Septuagint. In the classical authors it has the form of συμφωνία πρός. It has the meaning here of, agreement together, accordance of sentiment and feeling, harmony in opinions and efforts.—Or what part hath he that believeth with an unbeliever, and what agreement hath the temple of God with idols?—In this last pair of questions the Apostle comes down from the heads of these two great departments to those connected respectively with them, and assumes that one who has faith in Christ can have no part (μερίς) with such as have no such faith. Μερίς here, as in Act_8:21, has the sense of share, portion or property. The two parties have no common advantages; one has nothing in common with the other, and their possessions are entirely different, the one from the other. In 2Co_6:16, however, a question is asked which sets in the clearest possible light the holiness of Christianity in contrast with the impurities of heathenism. The Christian community is there represented as a temple of God, and surely there could be no agreement between it and idols! Such a contradiction was there between them, that all fellowship would seem impossible and all contact a desecration. Συγκατάθεσις has generally the meaning of assent, acquiescence, but here it has the more particular signification of agreement. Comp. συγκατατίθεσθαι μετά in Exo_23:1; Luk_23:51. With respect to the temple of God, comp. 1Co_3:16. It is certainly most natural to make this passage refer to such participations in idolatrous customs as are censured in 1Co_8:10. Christians should as soon think of allowing idols to be set up in the sanctuary of God, as to permit such things among those who had been consecrated to the Lord. These should be looked upon as profanations like some which took place during the most corrupt periods of the Old Testament.—For we are the temple of the living God.—From the figures he had employed, and from the language used in the Scriptures, it was evident that believers were a temple of God. Neander remarks that “The particular, external relations of the Old Testament are here applied in a spiritual manner to each Christian.” The γάρ implies that the admonition involved in this question (τίς δὲ συγκατάθεσις etc.) is applicable to us; for we are indeed the temples, etc. Φεοῦ ζῶντος is a designation of the true God who will in contrast with dead and powerless idols be always truly active to vindicate the honor of His sanctuary and to communicate living power to all His people (comp. 1Th_1:9.) The same expression occurs also in 2Co_3:3; Heb_3:12; Heb_9:14; Heb_10:31, et al.—As God said, I will dwell in them, and walk among them; and I will be their God, and they shall be to me a people.—The Apostle here shows that his representation of the Church as a temple of God was justified by a passage in Levit. 36:11 f. (comp. Eze_37:27), which is here cited freely from memory. He uses the word ἡμεῖς very naturally in the most enlarged sense, and we find nothing strange in the fact that he should address them in the parenthetic clause before he communicates the instruction). The Apostle considers the idea of a temple involved in the expression, I will dwell (have a habitation, ἐνοικήσω ἐν αὐτοῖς) in them. In the Sept. the passage reads: θήσω τὴν σκηνήν μου ἐν ὑμῖν Although ἐν has primarily the sense of: among, in the midst of, as it afterwards has in ἐμπεριπατήσω, the Apostle probably had reference to the presence of God in the individual believer (comp. Joh_14:23), inasmuch as the idea of ναὸς θεοῦ was in his mind, and the word ἕνοικεῖν most naturally implies this. The word ἐμπεριπατεῖν which was at first used to describe the movements of God’s residence (the sacred tabernacle) among the Israelites, is here probably applied to the presence of God Himself in His Church in all parts of the world (comp. Rev_2:1). The promise contained in this quotation contains the sum of God’s covenant with His people, comp. Exo_6:7; Jer_24:7; Jer_30:22; Jer_31:1; Jer_31:33; Heb_8:10; Rev_21:3; Rev_21:7. On God’s part there is the communication of Himself and the benefits of His salvation; and on the part of the people there is fellowship with God and the enjoyment of His blessing. W. F. Besser remarks that “God dwells in His Church when He fills it with His Spirit, through the instrumentality of His word and Sacraments; and as He thus finds an acceptable rest among them (Psa_132:14), their spiritual influence proves that He is present in their midst and acknowledges as His own all who are reconciled to Him by Christ’s blood. God walks in His Church when He acts there as its God through the gifts, offices and powers which He bestows upon it; and when he receives His people into living fellowship and applies to them all the benefits of His gracious covenant.” In Leviticus 26 this promise is conditional and even here the admonition is itself a hint that their safety depended upon their fidelity, and especially upon their separation from ungodly persons and all impure practices; 2Co_6:17, comp. 2Co_6:14. This admonition He expresses in a free quotation of a passage in Isa_52:11, in which the people were commanded to leave Babylon.—Wherefore come out from among them, and be separated, saith the Lord, and touch not any thing unclean.—W. F. Besser says that “The departure of the Israelites from Babylon was a redemption, a type (like that of the departure out of Egypt) of the great redemption of which the Apostle speaks (Gal_1:4), when he says that Christ gave Himself for our sins, that He might deliver us from this present evil world.” The admonition here is that they should come out in the most decided manner from the whole sphere of heathenish worldly life, should separate themselves in spirit from their heathen neighbors, should avoid all heathenish practices which might defile men consecrated to God, and especially should abstain from all idolatrous festivals.—And I will receive you.—This is an obvious reminiscence of Eze_20:34; Zec_10:8 (not a free quotation of καὶ ὁ ἑπισυνάγων ὑμᾶς κύριος Isa_52:12), and has reference to the adoption, of which he is about to speak further in 2Co_6:18. Bengel makes it a correlative to εξέλθετε those who should come out would be received as if into a new family or home.—And I will be for a Father unto you, and ye shall be sons and daughters unto me saith the Lord Almighty (2Co_6:18).—This is probably a free and amplified quotation of 2Sa_7:14 (hardly of Jer_31:9, and still less of Isa_43:6). The words sons and daughters are a hint at the religious equality of the sexes under the reign of Christianity. Grotius thinks that these words (2Co_6:16-18) are taken from some hymn. The whole citation is solemnly closed with the affirmation, saith the Lord Almighty (λέγει κύριος ὁ παντοκράτωρ), taken from the Sept of 2Sa_7:8. The expression occurs frequently in the Apocalypse, but only here in the writings of Paul; and it corresponds in the Septuagint to the Heb. יְתוָֹה צִבַאוֹת, the Lord of Hosts.
[“The concluding verses of this chapter are an instructive illustration of the way in which the New Testament writers quote the Old. 1. They often quote a translation which does not strictly adhere to the original. 2. They often quote according to the sense, and not according to the letter. 3. They often blend together different passages of Scripture, so as to give the sense, not of any one passage, but the combined sense of several. 4. They sometimes give the sense, not of any particular passage or passages, but, so to speak, the general sense of Scripture. There is no such passage in the Old Testament, for example, as that contained in this last verse, but the sentiment is often and clearly expressed. 5. They never quote as of authority any but the canonical books of the Old Testament” Hodge].
2Co_7:1.—Having therefore these promises, let us purify ourselves from every defilement of flesh and spirit.—In this passage the Apostle, in a more conciliatory tone (and with the Corinthians associated with himself as brethren in the first person plural) connects with the promises he had quoted in 2Co_6:16-18, an earnest exhortation that they would aim at a course of conduct worthy of such exalted promises. [The inference he thus makes is applicable not merely to some part of God’s people which had become involved in unhallowed associations, but to all; and hence he includes even himself in the exhortation. He introduces also a word of endearment (ἀγαπητοί), which perceptibly indicates that he was subsiding into his usual calmness of spirit]. The promises to which he had been speaking had been given to the whole body of the Church; and as members of that Church they already possessed them (present ἔχοντες) by faith, inasmuch as even those which referred to the future were really as certain as those which were already realized. The main substance of them related to a personal communion with a God of absolute purity. A full realization of them would require on man’s part a complete renunciation of every thing inconsistent with the Divine nature, and an earnest pursuit after perfect holiness. Καθαρίζειν signifies, not, to remain free from contamination after having once been purified (Olshausen), but, as the uniform usage of the N. T. shows, to purify. [For the original idea involved in καθαρὸς comp. Trench. Synn. p. 175]. The object of this purification, which could never be accomplished without the aid of an indwelling Divine Spirit (comp. Rom_8:13; comp. 2Co_7:9; Gal_5:16; Php_2:13), was, every defilement of the outer and inner man. The former includes every kind of voluptuousness, intemperance, etc., by means of which the body would be corrupted; and the latter includes thoughts, desires, affections (anger, pride, etc.) by means of which the human spirit (πνεῦμα) is defiled. In actual life these, two classes of defilements are never separated, for as the mental very easily become the fleshly, the seeds of the fleshly are found originally in the mental. He uses the word σαρκός, and not σώματος, because it is only as σάρξ that the body is the sedes et fomes, the seat and the igniter of sin, and hence the flesh (σάρξ) is that to which every bodily defilement ethically adheres (Meyer). The spirit (πνεῦμα) as we have often seen in 1Cor., denotes that spiritual nature which is kindred with God, and which in Christians is under the influence of, and is more or less directed by, the Holy Ghost. But as the action of this spirit may be much impeded or arrested by the defilements here spoken of, the work of purification was rendered continually necessary by the perpetual presence of the flesh, and any want of earnestness in the work of purification was an urgent reason for admonition (Osiander). Ancient as well as modern commentators (even Osiander) assume that the Apostle had a particular reference to crimes of which the Corinthians had been actually guilty (comp. 2Co_6:14 f.; 2Co_12:20 f.; 1Co_5:6). In this case the pollutions of the flesh would refer to unchastity, and those of the spirit to connections with idolatry. Both of these were intimately related (comp. Act_15:29), and in fact may be referred to idolatry, which is so often named in the Old Testament spiritual harlotry. But not only the addition of παντός but the positive contrast implied, induces us to adopt the more general application; though we do not deny that the Apostle may have had some reference to the particular sins to which this interpretation alludes. The positive part of the exhortation is—perfecting holiness in the fear of God.—Ἁγιωσύνη (holiness) is here, as in Rom_1:4; 1Th_3:13, and in the Sept. of Psa_96:6; Psa_97:12, the same as ἁγιασμός (comp. on 1Co_1:30); with the sense of the quality, and not merely the action, of holiness. [Webster: “ἁγιοσύνη differs but little from ἁγιότης (2Co_1:12; Heb_12:10), except perhaps it represents more the condition than the abstract quality; while ἁγιαςμός (1Th_4:3-4; 1Pe_1:2) points primarily to the process and thence, with the gradual approach of the termination in–μός to that–σύνη which is so characteristic of the N. T., the state, frame of mind, or holy disposition, in which the action of the verb is evinced or exemplified”]. The great moral business of the Christian (comp. Rom_6:22) is to complete (ἐπιτελεῖν 2Co_8:6) the work of holiness or consecration to God which was begun in faith as its principle, and must be actualized, developed and perfected during the whole life. The correlative of this is the Divine perfection which is referred to in Php_1:6. This perfecting of holiness is the attainment of complete holiness, and is a work of the whole life which we live in the flesh (Gal_2:20); and can never reach an absolute completion until the close of life. It must, however, be accomplished in the fear of God. The spiritual ground of all this moral activity, this earnest pursuit of holiness on which depends all fellowship with God, is a profound veneration or reverence for that Holy One who is continually present with us, and from whom nothing is concealed. “This,” as Meyer says, “is the ethical and holy sphere within which righteousness is perfected.”
DOCTRINAL AND ETHICAL
The absolute purity of that God who enters into such intimate relationships with his people that he completely belongs to them, walks among them, is a Father to each one of them, and will regard them all as his sons and daughters, requires that they should be unreservedly consecrated to Him. By their very connection with Him they must continually receive a stream of influences by which the grossest or the slightest impurities whether of the flesh or Spirit must be washed away. Those who have entered into the great scheme of God’s mercy, should therefore have no part with those who entirely reject or practically abjure it. They have covenanted to walk with a God who is nothing but light, and they should have no fellowship with darkness, i. e. with the corrupt practices of men estranged from the life of God. They belong to Christ, and they should abhor and renounce every thing which looks like partnership with the Belial who is the very ideal of all worthlessness and vileness. They in whom God condescends to dwell should have no semblance of harmony with the world’s idolatry. Every attempt to unite together what is so unlike is an abomination to God and hurtful to souls. Under no circumstances can it really promote the cause of God, for it tends always to obliterate the distinction which God has taken pains to make prominent, and to make the requirement of a renovation of heart seem needless. How could those who are in the broad road be alarmed, if they were to see that believers had the same spirit with themselves. The work of God would thus be hindered by a false liberality. Let any one on the other hand consider what God is doing for the welfare of His people, and what an exalted thing it is to have fellowship with God, and he will have such a sense of God’s holy presence and of the gracious privileges of adoption, that he will carefully abstain from everything inconsistent with this sacred relationship. If he should at any time contract external or internal defilement, he will strive by every means to purify himself from it, and to bring his entire heart and life into conformity with his true dignity as a follower of Christ. Never will such a one remit his efforts to attain perfect holiness until he shall become a complete man after the likeness of Him who could say, “I do always those things which please the Father” (Joh_8:29).
[Nothing in this section should be used, as it often is, to justify or require a separation from those portions of the visible church in which some degree of corruption is found to prevail. The Apostle had reference only to communities which were essentially unchristian, yea, as opposite to Christianity as light is to darkness, idolatry to the true religion. He would never have sanctioned any separation from the visible church (1Co_1:10; 1Co_3:3; 1Co_12:25), but that which was involuntary as e. g. when one had no access to her pale, or when she exacted as a term of membership something in faith or practice which a Christian could not yield with a good and enlightened conscience. In this latter case, whatever guilt there is belongs to the portion of the church which made such a term of communion (3Jn_1:10). In such a way Rome is responsible for much of the present division in the ecclesiastical world. But we find nothing in our section or in other portions of the Scriptures to justify any increase of this division by a state of voluntary isolation or withdrawal from any established branch of the church on account of minor imperfections. “It only justifieth our withdrawing our communion from idolaters, and from notorious scandalous sinners in such duties and actions, or in such degrees, as we are under no obligation to have fellowship and communion with them in.” Poole’s Annotations].
HOMILETICAL AND PRACTICAL
Starke:
2Co_7:11. We here see the source and nature of a true and ready eloquence: a living faith and a friendly confidence in those whom we address.
2Co_7:12. Comp. 2Co_12:15. Alas! we have many ministers with hearts open and enlarged enough to embrace all their hearers, but their hearers have hearts which are too generally closed and too narrow to admit them and their messages (Isa_51:1; Psa_109:4).
2Co_7:14. Hedinger:—Who can love a society which costs him the love of God?—Let us have God, our God, God in us and with us, and all else may go! Little then, O world, do we care for your company or your friendship (Jam_4:4)!
2Co_7:15. In Christianity we have the mind and the likeness of Christ; can we think of having these along with our carnal lusts? There can be no agreement between Christ and Belial, for the great, object of this unclean spirit is to ruin men, but Christ’s object is to destroy the works of the devil and to raise men to heaven.
2Co_7:16. God’s holy and good spirit, and the spirit of uncleanness and wickedness, can never dwell at once in the same heart (Mat_6:24). No one can be a temple of the living God, until the living God gives him spiritual life.
2 Co 7:17. Sins and vices of all kinds are impurities in God’s sight, and all Christians, as God’s spiritual priests, should be without blemish.
2 Co 7:18. What can be more comforting than to have God for a Father, and to be in Christ His beloved sons and daughters? Not only will such be filled with joy and peace, but they will endeavor to walk worthy of their high vocation and to be truly devout in all their intercourse with God (Gen_17:1).
2Co_7:1. We become pure only as we exercise true repentance and are renewed day by day; and this can be only as we allow the Holy Spirit to accomplish in our hearts without obstruction his proper work of purification (Joh_15:2), and as we use every possible means for putting off old corruptions (Eph_4:22; Gal_5:24), and to exercise ourselves unto godliness (1Ti_4:7; Col_3:10-12).—From the garment of the old man, one piece after another has to be gradually taken or rather torn off (Spener). The renewed man must therefore: 1. Examine himself in every way to find what sins most easily beset him, and when they are most dangerous; 2. Guard against them us much as possible; 3. Observe carefully what states of mind usually precede his besetting sins, that he may in due time suppress the evil desire before it has acquired ascendancy; 4. Resist every evil passion and overcome it with the weapons of faith, prayer, and clear representations of his duty and of his baptismal vows; 5. Continue to smite the enemy even when he seems slain, etc.—The fear of God should make us diligent in the pursuit of holiness, for we should remember that only thus can we please Him whose eye is never off from us.—Hedinger:—The Gospel should make us never inactive but always vigorous and lively to advance in godliness. The pure and thriving are the only ones who persevere. And why should anyone stand still?—Are these our thanks for such precious promises?
Berlenb. Bible:
2Co_7:11. The love of God and of our neighbor, mercy, hope and joy, wonderfully enlarge our hearts; and since the Lord, who makes a man His habitation, fills immensity, and knows no limits, He must of course expand the contracted heart and give it some degree of susceptibility.
2Co_7:14. Animals of a different nature were not allowed to draw in the same yoke; and Christians should abstain from all companions who will not work in Christ’s yoke. No heart can be at the same time darkened, ensnared and polluted by sin, and enlightened, emancipated and purified by Christ. Darkness hates the light and flees before it.
2Co_7:16. Whoever is not a temple of God must be a temple of idols and of Satan. Surely no one can be a temple of God who makes an idol of the world, and seeks his profit, honor and pleasure in the world. To be the Lord’s and to be His sanctuary involves the possession of a divine life and a direct fellowship with God. God is willing to rest, rule and walk in the heart. Turn to Him with all thine heart and thou shalt know what this is by experience.
2 Co 7:17, 18. No self-denial can be acceptable to God, if it is merely external and not in the heart. And yet by these external acts we give practical evidence to the world that its own works are evil, and that we have no communion with the works of darkness but rather reprove them. The separations which have always taken place under the preaching of the Gospel have been produced, not from a factious spirit on the part of God’s people, not because they despised their fellow-men, not because they fancied they were better than others, but simply because they were anxious to avoid what is wrong. God is willing to dwell in His people, and if they would dwell in Him, they must continue steadfast and touch no unclean thing. If we desire to be children of God, we must completely separate ourselves from everything opposed Him. And yet, unless we intend that the world shall have equal power over us, we must cast ourselves wholly upon the help of the Almighty.
2Co_7:1. The power by which our hearts are renewed is principally derived from God’s own precious promises. These are an essential part of God’s covenant with us, but He demands that we also should heartily observe the conditions of the covenant (Jer_7:3-10). We are continually assailed by evil, and yet we are required at all times to be pure. This we ought to be and have power to be, but not by any strength of our own, but by the aid of our risen Saviour. It is important to bo freed not merely from gross vices, but from those spiritual wickednesses with which the foul spirit sometimes besmears the soul (covetousness, arrogance, envy, anger, etc.); and the more spiritual these are the more abominable are they in God’s sight. Indeed, unless the work of purification extends to the most secret thought (Heb_4:12), we shall cherish something which will be false, selfish and impure in His eyes. It is the great business of the new life to be continually becoming pearls of the purest lustre. If we follow as God leads us, and as he gives us power to walk; if we submit cheerfully to His discipline, we shall doubtless reach at least the complete maturity of Christ (Eph_4:13).
Rieger:
2Co_7:11 ff. No minister should hope to win the hearts of men by the esteem and the respect which he commands in society, if he does not also freely open his heart to them in love.
2Co_7:14 ff. Whatever may be the consequences to ourselves, we should never think lightly of the separation from a world lying in wickedness and the superiority to it which faith in Christ and the possession of God’s Spirit gives us. Unless we receive in vain the grace of our high calling, we shall find connected with it the largest promises. Compared with these, what has the world to offer?—2Co_7:1. Why is it that some times it takes a long time to fix and tranquilize our hearts, or to become calm after the excitement which some arrogant treatment or some offence has awakened in our bosom? How much prayer has thus been hindered? How many hours, which might have been spent in a Divine peace, have been spoiled by the torment of our own thoughts? All this comes from that filthiness of the flesh and spirit which we still allow to remain in us. Sanctification begins by forsaking the promiscuous multitude, by drawing near to God and by giving ourselves to His service. But it must be continued and completed. The fear of God is our strong fortress and security; let us see to it that we do not presumptuously venture away from it!
Heubner:
2Co_7:11. It is not like a Christian to maintain a perpetual reserve toward those around him, for by his renewed nature he must long to open his heart to those he loves. Between friends there must necessarily be a freedom of expression, and one of the benefits of those associations into which only a few are admitted is, that the heart may be more freely exposed there.
2Co_7:12. The enlarged and full heart of a Christian must not unfrequently experience much sorrow when it is misunderstood and not appreciated by those in whom it confides.
2Co_7:13. The love which never gives by halves demands the whole heart in return.
2Co_7:14-15. Christianity claims that our hearts should be shared by nothing else, and that not only the desires but the whole mind and heart should be pure. It calls for the expulsion of all foreign elements from our natures, and insists upon an absolute intolerance of everything inconsistent with its principles and the word of God. Distinguish here between that disposition to live peaceably with others, which springs from benevolence, and that which accommodates itself to them, approves of their course and imitates their conduct from fear. Whoever joins with others in what is sinful, from a love of their society, accepts the yoke which they received from a love of sin. See the diametrical opposition between truth and error, goodness and wickedness. Impure and weak men would gladly unite these together, but Christianity says to them: Either receive the good as a whole, or decline it altogether: there must be no mingling of them together. Christ is determined to be our only Master; He calls for the whole heart or none of it. To receive the maxims and customs of the unbelieving world is the same thing as to pay court to Satan. The Christian is always at open war with everything not of God, and there must be no temporizing, no yielding. Keep thyself pure!
2Co_7:16. When a man yields up his heart to sin, he sets up an idol there. But God can have possession only where nothing else is tolerated.—If God dwells in us, it is by the continual influence of His Spirit producing an inward life which is entirely Divine. If God walks among us there will be a common form of life in which the mind of the Spirit will be clearly expressed, and an impression will be made upon others that God is in the midst of us. Whoever enters such a community will feel the animation of a Divine breath, and will be moved to spiritual activity.
2 Co 7:17. Though we were born and grew up in the world, and though we have caught much of its spirit, the moment we forsake it we forsake it entirely, and henceforth feel a contempt for everything in it, in which God has no part. This is a separation of which all must approve. In such a world we may be looked upon as exiled from God, but in leaving it we find in Him our Father.
2 Co 7:18. The whole Christian world ought to be one holy, divine family. Oh, how far is it from being so now!—2Co_7:1. The sanctifying power of God’s promises (1Jn_3:3). Great promises, great demands; great expectations, great warnings! Every sin is a vile spot upon a Christian, whose whole body and soul ought to be a pure temple of God. Sanctification begins with conversion, but it continues through the whole life. God is determined to make something of us, but not all at once. To the accomplishment of His purpose it is indispensable that we should cherish for Him a holy reverence (1Pe_1:17).
W. F. Besser:
2Co_7:13. Christians have the warmest love and regard for us when they admonish us not to receive the grace of God in vain by a careless association with those who despise religion.
2Co_7:14. The yoke in which unbelievers toil is that of carnal will, carnal reason, carnal inclinations; in a word, everything dear to the natural heart. But to the believer this is a foreign yoke (Mat_11:29). Righteousness is the Christian’s royal badge (Mat_6:33), the richest of all his possessions (Mat_6:21); but unrighteousness is the greatest reproach, the greatest injury and the greatest guilt of the ungodly man, however splendid may be his worldly virtues. To be truly righteous is to be truly saved, for life and bliss must be where forgiveness of sin is. On the other hand, to be truly unrighteous is to be really lost, for he is condemned already on whom lies the imputation of sin. Righteousness must therefore be forever separate from unrighteousness, in doctrine as well as in practice!
2Co_7:15. It would keep us from intermingling our thoughts and efforts with those of unbelievers if we would think much of the mighty chasm which there is between heaven and hell. Labor not in the same yoke with men, unless you would be willing to remain with them forever. The very heart of all idola try is a disposition to glorify man, and the prime article of the unbeliever’s creed is to make a god of the creature, and to exalt the flesh to honor.
2Co_7:16. The temple of the living God is a Church of living saints, a spiritual house pervaded by the life of the Triune God, and composed of living stones (1Pe_2:5). This inscription: “The Temple of the living God,” should call us away from the disorders of an idolatry which conceals a real death under the appearance of life, and from the discord of a heathenism which is cut up into a thousand forms of worship, to a Christian unity whose best representation is that of a spiritual temple (Eph_2:21).
2 Co 7:17, 18. Christians are no longer the mere bearers of the Lord’s vessels, as were the priests and Levites of an earlier day, but they are themselves the Lord’s vessels; their bodies and souls belong to Him, and they are sanctified by the Holy Spirit as members of the body of Christ. Of course, then, it would be unbecoming for such vessels to remain in a world lying in wickedness. The union of pure and impure doctrine is the very worst kind of desecration. Our Father, the Lord Almighty, has assured us that we shall always possess abundant satisfaction all along the way of self-denial and suffering; but he has also wisely provided that we should be pervaded by a holy fear of offending Him (1Pe_1:17; comp. 1Co_10:22).—2Co_7:1. Even though we have been partially cleansed from sin, the grace will not continue with us unless we remain united with Christ by a true faith, and separate ourselves from sin. The Christian, is called continually to aim at perfect sanctification, though he daily finds that he comes short of it (Php_3:12). He must, therefore, persevere in this effort until he shall reach the rest which God has prepared for them that love Him. That fear of God which urges him forward is not one which is cast out by love and has torment (1Jn_4:18), but one which love itself inspires, because it dreads the torment of a defiled conscience.
[F. W. Robertson, on the whole section:—We have here—1. The exuberance of the Apostle’s affection (2Co_7:11). He had received a multitude of provocations from the Corinthians, and yet his love was deep; our heart is enlarged. It was partly compassion for them as his children, for whom he had suffered; and it was partly from a regard to them as immortal beings, who should be, and who might become, exceedingly eminent. Then he was eloquent, his mouth was open to them. He might have shut his lips and in dignified pride have refused to plead his cause. But he speaks freely, not even cautiously, but like a man who has nothing to conceal or to fear. 2. The recompense he desired. This was, first, unworldliness, or separation from the world. Independent of the impossibility of agreeing in the deepest sympathies, and of there being no identity of tastes or antipathies, the first ground was immorality, unrighteousness, profligacy, and the second was irreligion, unbelief. This separateness, however is not merely outward, but in spirit. It was, secondly, Personal purification (2Co_7:1). The ground on which this request was made was “these promises (the indwelling of God, his free reception of us, and His Fatherhood and our sonship, 2Co_6:16-18); the request itself was for personal purity; and the means were, the “fear of God,” realizing the promises and perfecting holiness.—Lectt. XLIX. and L., abridged].
Footnotes:
[5][1 2Co_6:11.—For the second ἡμῶν B. has ὑμῶν. Tisch. in his Cod. sin. gives ἠμῶν in the text, but ν̔μῶν as a var. lect.].
[6]2Co_6:14—Rec. has τίς δὲ, but ἤ τίς has stronger support [B. C. D. E. F. G. L. Sin. with the majority of versions and Fathers]. The δέ being more usual was probably a correction.
[7]2Co_6:15.—Rec. has χριστῷ, but it was probably a correction to conform to φωτὶ and the other datives in the connection. B. C. et al [Sinait. D. L. the Vulg., and Copt. the Latin fathers] have χριστοῦ. [Lachm., Tisch., Meyer, and Alford also adopt it; but Bloomfield inclines to χριστῷ under an impression that the other was suggested by the Latin copies or to facilitate construction].
[8]2Co_6:15.—The best authenticated form of this word is βελίαρ; but some copies have βελίαν and βελίαβ. The βελ̓ίαλ of the Rec. is feebly sustained. [It has no MSS. and little more than the Vulgate, which adopted it from the original Hebrew form. All Greek MSS. of importance have βελίαρ. Sept. treated the word as a common noun and translated it. The Vulgate and our English version sometimes give it as a proper noun, but they often translate it by the word wicked, or some equivalent term. The Hellenistic Jews often changed λ into ρ as in the Doric φαῦρος for φαῦλος The fromβελίαρoften occurs in the Test. of the 12 Patriarchs, in the interpolated Ignatius, in the Apost. Canons, and in the Greek Fathers generally. As the Greeks never ended their proper names in ρ, they were not likely to change βελίαl into βελίαρ, while the Latins were quite likely to conform the βελίαρ to their Vulgate].
[9]2Co_6:16.—The Rec. has ὑμεῖς—ἐστε instead of ἡμεῖς—ἐσμεν. It was probably a reminiscence of 1Co_3:16, and an attempt to conform to 2Co_6:14; 2Co_6:17. The authorities, however, are about equally balanced. [B. D. L. Sin. and some versions and Fathers have the Rec. but C. D. (3d Cor.) E. F. G. K. the Vulg. Syr. Goth, verss. and most of the Greek Fathers have the other. No reason can be imagined for changing the ν̔μεις into ἡμεῖς equally strong with that which has above been suggested for the opposite course].
[10]2Co_6:16.—Rec. has μοι, Lachm. has μου. The testimony for the latter is not strong, and it is probably an attempt to conform the text to the preceding αὐτῶν. [And yet B. C. and Sin. have μου, while D. F. K. L. with the verss. and most Fathers have μοι].
[11]2Co_6:17—Rec. has ἐξέλθετε but εξελθατε is better suited to the sense and is more strongly sustained. [The former is better conformed to linguistic usage, but the latter was for this very reason less likely to be altered to it. it is better sustained by the best MSS. of the Sept., has B. C. F. G. Sin. and Damasc. in its favor, and has the sanction of Lachm., Tisch. and Alford].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–11 Resuming the connection with Co2 6:1, interrupted by the…
Resuming the connection with Co2 6:1, interrupted by the parenthetical Co2 6:2. "Giving no offense" (compare Co1 10:33), "approving ourselves," and all the other participles down to Co2 6:10, are nominatives to "we also entreat you" (Co2 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [ALFORD]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare Rom 14:13).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–10 6. Such appeals to men for reconciliation are sustained…
6. Such appeals to men for reconciliation are sustained by a living example of purity amid calumny, 2Co_6:3-10.
3. Giving—Overleaping verse second as parenthetic, this participle coordinates with beseech in 2Co_6:1, and 2Co_5:20.
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The ministry—The preacher’s rank and office. Care less for the men than for the saving power of their apostleship.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–11 3. Giving no offence in any thing] This verse…
3. Giving no offence in any thing] This verse is closely connected in sense with v, 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.
offence] The Greek word is derived from a verb signifying to dash to the ground, and signifies, therefore, anything which causes one to fall.
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the ministry] i.e. of reconciliation. See above.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–11 (3) Giving no offence . . .—The participial construction…
(3) Giving no offence . . .—The participial construction is resumed from 2Co_6:1, 2Co_6:2 being treated as parenthetical. A subtle distinction in the two forms of the Greek negative suggests the thought that he is here giving, as it were, his own estimate of his aim and endeavour in his work. He avoids all occasion of offence, not because he fears censure for himself, but that “the ministry be not blamed.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–11 Giving no offence in anything. An undercurrent of necessary…
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 ver. 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)
Vers. 3-8.
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The highest office injured by its officer.
no offence in any thing," etc. Paul was engaged in the highest office the 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
Vers. 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 hisconduct.
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 (ver. 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.
1. 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.
2. 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.
Vers. 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 6, 9, 11 Giving no offence .
2Co_6:3-5
Giving no offence .
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.. that the ministry be not blamed.
Ministers cautioned against giving offence
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.
I. 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.
II. We should give no offence by choosing injudiciously the subjects of our sermons.
III. 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.
IV. 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.
V. We give offence by the neglect or undue performance of the more private duties of our calling. (J. Erskine, D. D.)
In all things approving ourselves as the ministers of God, in much patience, in afflictions.--
Ministerial duties
(Ordination charge):--
I. The nature of our office. We are the ministers of God. This implies--
1. That we are sent by God.
2. 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.
3. That you are responsible to God.
II. In what way the duties of our office should be discharged. Approve yourself the minister of God--
1. 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.
(1) 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.
(2) Now as to the manner of your preaching. It should be characterised by--
(a) Deep seriousness.
(b) A holy and moral tendency. The truth as it is in Jesus is according to godliness.
(c) 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.
(d) Plainness. Use great plainness of speech.
2. By the manner in which you preside over the Church.
3. 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--
(1) Appropriate. Go as the minister of God, and go to approve yourself such.
(2) Brief. Avoid the character of a lounger and a gossip. You are to teach the value of time, and will do this best, practically.
(3) Impartial. Especially remember the sick and the poor.
(4) Seasonable; and certainly not late in the evening.
4. By your general conduct, spirit, and habits.
(1) By the unsullied purity of your outward conduct.
(2) By the prosperous state of your personal piety. Seek to have all your intellectual attainments consecrated by a proportionate growth in grace.
(3) By exemplary diligence.
(4) By prudence.
(5) By a kind, affectionate disposition.
(6) By a habit of importunate prayer. (J. Angell James.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv3–11 3. Giving no offence in any thing. The participle…
3. Giving no offence in any thing. The participle “giving” refers to “we” (verse 1). Paul describes the manner of life of himself and fellow ministers. They were careful that the ministry be not blamed. It matters not what be the talents of a minister, if there be no confidence in his purity of life his influence will be neutralized. Every one should be anxious that his life hinder not the gospel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain On vv3–11 giving no occasion of stumbling in anything, that our…
giving no occasion of stumbling in anything, that our ministration be not blamed [The participle "giving" co-ordinates with "entreats" found in verse 1. To give force and effect to his entreaty, Paul conducted himself in the manner described in this and the following verses. It is a well-recognized fact that whenever blame attaches to a minister, his ministry will be weakened, if not neutralized. Without the confidence of the people the minister possesses little power, no matter how extraordinary his talent. Therefore, before proceeding to fully express the matter of his beseeching, the apostle pauses to fully set forth all the pains, cares, suffering, etc., which he had habitually undergone in order to make his beseeching effective];
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v7 (See Scofield "1Jn 3:7").
righteousness
(See Scofield "1Jn 3:7").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv3, 11 The example of Paul in the midst of difficulties:
The example of Paul in the midst of difficulties:
v. 3. Giving no offense in anything, that the ministry be not blamed;
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v. 4. but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
v. 5. in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings;
v. 6. by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned,
v. 7. by the Word of Truth, by the power of God, by the armor of righteousness on the right hand and on the left,
v. 8. by honor and dishonor, by evil report and good report: as deceivers, and yet true;
v. 9. as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
v. 10. as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
Paul here sets forth his own example, partly in vindication of his own conduct, partly with the intention of stimulating emulation. He conducts himself so that he gives no one an occasion for stumbling, since any deliberate act of that kind would have reacted upon the Gospel. He could not indeed hinder the self-righteous and self-conceited from taking offense at the Word of the Cross and blaspheming both the office and its ministers, 1Co 4:12-13. But he made use of the most untiring vigilance in doctrine and life, lest someone should find a reason for censuring him; he took heed to himself in the most scrupulous manner, lest on his account someone should stumble and fall.
The apostle now speaks of the distinctive characteristics of his apostolic office in detail: But in all things commending ourselves as God’s servants do, He acted so conscientiously in all things pertaining to his office and to his whole life that his boast of proving his worth was not too strong. He and his fellow-workers were examples of all that was good in their office as well as in their daily conduct. As it was appropriate for the ministers of God, their whole life was a testimony to the office with which they had been entrusted. This was true, first of all, in the enduring of outward hardships. They did their work in great patience, in determined perseverance, in steadfast calmness, since this was necessary for enduring and conquering the peculiar difficulties which they were obliged to encounter. They worked in afflictions occasioned by the hatred of their enemies; in distresses, in various troubles which fall to the lot of the persecuted; in straits of perplexities, from which there seemed to be no escape, which left them at a loss as to how they might proceed. The enemies of the Gospel also succeeded in making their enmity felt in the person of Paul, in stripes, when he was beaten, Act 22:24; in imprisonments, Act 16:24; in tumults, when the people did not wait for the judgment of the authorities, but aroused the rabble in a demonstration against the person and work of the Christian teachers, Act 13:50; Act 14:5-19; Act 16:22; Act 17:5; Act 18:12. He was troubled also in hard labors, both in preaching the Gospel and in supporting himself while so doing, making his body weary and sapping his strength, 1Co 15:10; Act 20:26; in watchings, many a sleepless night being credited to his account, since he was active day and night, Act 20:7-31, in behalf of the souls entrusted to him; in fastings, which he undertook voluntarily, partly as a fine outward training, Act 14:23, partly to keep his body in subjection, 1Co 9:27, partly also to strengthen his body for the endurance of hardships, chap. 11:27. What an example for all ministers of all times! And how earnestly does this account rebuke the superficiality and externalism of many modern Christians!
The apostle next shows his behavior as a true minister of Christ in inward gifts and qualities: in integrity of mind and life, in the moral purity which cleanses itself from all contamination of flesh and spirit; in knowledge, which is essentially the right understanding of the good, acceptable, and perfect will of God, the ability to form the proper judgment regarding the various conditions and circumstances of men in the light of God’s Word; in long-suffering, an attribute of especial value in a missionary, since it enables him to bear the weaknesses of those deficient in knowledge and to hold back his righteous indignation on account of insults; in kindness, according to which the apostle showed his benignant gentleness in seeking and promoting the welfare of his neighbor, whether friend or enemy. All these qualities are not natural abilities of the apostle, but they are gifts of the Holy Ghost, who also works love unfeigned, true, genuine love, which knows nothing of hypocrisy and dissimulation, 1Co 13:1-13: Col 3:12. And as a possessor of these gifts and qualities, Paul does his work in the Word of Truth, in his activity as a messenger of the Lord, for he preached only the pure, unadulterated, divine doctrine, chap. 4:2; in the power of God which enables him to do the work of his ministry, which causes him to take all his own reason and ability captive under the obedience of Christ, 2Co 10:5; Rom 1:16.
A further feature of the apostle’s work was this, that he commended himself as a minister of God through the weapons of righteousness on the right and on the left, carrying on the warfare of the Lord not with carnal instruments, but with those means that are appropriate for the justice of the Lord’s cause, using them for offense as well as for defense. In doing this, he was undaunted, no matter whether the way of his ministry led through honor or dishonor, through evil reports or good reports; exposed a she was to slanderous, malicious tongues, he accepted it in the spirit which characterized his Lord, as a testimony for the fact that he was doing his work as a servant of God and not of men, Gal 1:10; Joh 15:18.
Thus Paul proved his character to be diametrically opposite to that which was ascribed to him by his enemies. He was defamed as a deceiver, just as his Master was before him. Joh 7:12, as one that was trying to defraud the people by false doctrines, by teaching new gods, Act 17:18; and yet he was true, in the eyes of God as well as in those of men that were won by the Word of Truth. He was unknown, misjudged, misunderstood, represented as an obscure person without proper credentials, as the teacher of a sect which was everywhere spoken against, Act 28:22; Act 24:14; and yet he was well known before Him who had inscribed his name in heaven, Luk 12:20, as well as to them that had felt the power of the Gospel in their hearts, Gal 4:15. He was dying, surrounded on all sides by enemies that sought his life, and may often have been reported dead, and he himself often gave up all hope of life, Act 27:21; 2Co 1:8: and yet, behold, by a miracle of God he was living, he had till now triumphed over death. He carried on his work as chastened, stricken with the consequences of sin in his body, as his adversaries were sure to sneer of him, 2Co 12:7, and yet the chastening of the Lord did not kill him, Psa 118:18, its intention rather being to purify him in life and work, to make him more valuable for the ministry which was entrusted to him. Sorrowful indeed he was; for the enmity of men, the evil reports, the distresses and perplexities, the chastenings of the Lord caused him sorrow according to the flesh; and yet he was always rejoicing, for all the troubles of this present life could not rob him of his joy in the Lord and his blessed hope of salvation, Php 4:4. Poor he was in this world’s goods, a pauper so far as the money of this life was concerned, yet he made many rich, beyond the dreams of avarice, in spiritual blessings, in the treasures of heaven. Yea, he was one of those that had nothing which is counted in the eyes of this world, neither wealth nor social position; and yet he possessed all things, 1Co 3:22, having the riches of the grace of God in Christ Jesus as a treasure which no man could take from him. Note: What Paul here says of himself and of his fellow-ministers is true of all messengers of the Gospel at all times, and, in a degree, of all true believers. It therefore behooves them to pass through the dangers and persecutions, through the trials and distresses of the world, with their eyes fixed upon the heavenly glory which is promised them as a reward of mercy, in their Redeemer, Jesus Christ. It is worthwhile to notice also in this section how the enthusiasm of the apostle carries him forward on a wave of eloquence: "When Paul’s heart was all ablaze with passion, as in Second Corinthians, he did pile up participles like boulders on a mountainside, a sort of volcanic eruption... But there is always a path through these participles. Paul would not let himself be caught in a net of mere grammatical niceties. If necessary, he broke the rule and went on. But Moulton is right in saying that all this is ’more a matter of style than of grammar. ’ It is rhetoric."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 8, 11 General Information:
General Information:
When Paul uses "we" here, he is referring to himself and Timothy. (See: Exclusive and Inclusive "We")
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we prove ourselves by all our actions, that we are God's servants
"We prove that we are God's servants by all that we do"
We are his servants in much endurance ... in sleepless nights, in hunger
Paul mentions various difficult situations in which they proved that they are God's servants.
in purity ... in genuine love
Paul lists several moral virtues that they maintained in difficult situations that proved that they are God's servants.
We are his servants in the word of truth, in the power of God
Their dedication to preach the gospel in the power of God proves that they are God's servants.
in the word of truth
"by speaking God's message about truth" or "by speaking God's true message"
in the power of God
"by showing God's power to people"
We have the armor of righteousness for the right hand and for the left
Paul speaks of their righteousness as if it is weapons that they use to fight spiritual battles. (See: Metaphor)
the armor of righteousness
"righteousness as our armor" or "righteousness as our weapons"
for the right hand and for the left
Possible meanings are 1) that there is a weapon in one hand and a shield in the other or 2) that they are completely equipped for battle, able to fend off attacks from any direction.
translationWords
servant
endure
afflicted
prison
pure
know
patient
Holy Spirit
love
word of God
power
armor
righteous
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 6, 8, 11 6:3-10 Paul gives a revealing picture of the hardships…
6:3-10 Paul gives a revealing picture of the hardships of his ministry (cp. 4:7-18). Nine trials are listed; many of these experiences from Paul’s life are recorded in Acts (e.g., Acts 14:5-6, 19-20; 16:19-24; 21:30-36). Through their steadfast suffering for the Good News, Paul and Timothy (2 Cor 1:1) showed that they were true ministers of God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.