        
• Key
Chapter 6
We should not receive the grace of God in vain, having
such promises of support from him, 1,2.
We
should act so as to bring no disgrace on the Gospel, 3.
How the apostles behaved themselves, preached, suffered,
and rejoiced, 4-10.
St. Paul's affectionate
concern for the Corinthians, 11-13.
He counsels them
not to be yoked with unbelievers, and advances several
arguments why they should avoid them, 14-16.
Exhorts
them to avoid evil companions and evil practices, on
the promise that God will be their Father and that they
shall be his sons and his daughters, 17,18.
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Verse 1. We then, as workers
together with him
συνεργουντες
δεκαιπαρακαλουμεν. The two last words, with him, are
not in the text, and some supply the place thus: we then,
as workers together WITH YOU, and the Armenian
version seems to have read it so; but no MS. has this reading,
and no other version. For my own part I see nothing wanting in
the text if we only suppose the term apostles; we,
(i.e. apostles,) being fellow workers, also entreat
you not to receive the grace of God in vain.
By the grace of God, τηνχαριντουθεου, this
grace or benefit of God, the apostle certainly
means the grand sacrificial offering of Christ
for the sin of the world, which he had just before mentioned
in speaking of the ministry of reconciliation. We
learn, therefore, that it was possible to receive the grace
of God and not ultimately benefit by it; or, in
other words, to begin in the Spirit and end in the flesh.
Should any one say that it is the ministry of
reconciliation, that is, the benefit of apostolic
preaching, that they might receive in vain; I answer, that the
apostolic preaching, and the whole ministry of reconciliation,
could be no benefit to any man farther than it might
have been a means of conveying to him the salvation of God.
And it is most evident that the apostle has in view that grace
or benefit that reconciles us to God, and makes us Divinely
righteous. And this, and all other benefits of the death of
Christ, may be received in vain.
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Verse 2. For he saith
That is, God hath said it, by the prophet Isaiah, Isaiah
49:8; which place the apostle quotes verbatim et
literatim from the Septuagint. And from this we may
at once see what is the accepted time, and what the
day of salvation. The advent of the Messiah
was the eth ratson, the time of God's pleasure
or benevolence, of which all the faithful were in expectation;
and the day of salvation, yom yeshuah, was the
time in which this salvation should be manifested and applied.
The apostle therefore informs them that this is the
time predicted by the prophet; and the ministry
of reconciliation being exercised in full force is a
proof that the prophecy is fulfilled; and therefore the
apostle confidently asserts, Behold, NOW is this
accepted time, NOW the Messiah reigns, NOW is the Gospel
dispensation, and therefore NOW is the day of
salvation; that is, the very time in which the power of
God is present to heal, and in which every sinner believing on
the Lord Jesus may be saved.
I rather think that this second verse should be read
immediately after the last verse of the preceding chapter; as
where it now stands it greatly disturbs the connection between
the first and the third verses. I will set down
the whole in the order in which I think they should stand. 2 Corinthians
5:20: Now then we are ambassadors for Christ; as though
God did beseech you by us, we pray you in Christ's
stead, to be reconciled to God. For he hath made him a
sin-offering for us, who knew no sin, that we might be
made the righteousness of God in him: for he saith, "I
have heard thee in a time accepted, and in the day of
salvation have I succoured thee." Behold, now is the
accepted time; behold, now is the day of salvation.
Immediately after this, the sixth chapter will very properly
commence, and we shall see that the connection will be then
undisturbed:-
We then, as fellow workers, beseech you also, that ye
receive not this grace of God in vain, giving no
offence in any thing, that this ministry be not
blamed. This change of the place of the second verse,
which every one allows must, if it stand here, be read in a
parenthesis, preserves the whole connection of the apostle's
discourse, and certainly sets his argument before us in a
stronger light. Let us review the whole:
- 1. God was in Christ,
reconciling the world to himself, 2 Corinthians
5:18.
- 2. He appointed the apostles to proclaim to mankind
the doctrine of reconciliation, 2 Corinthians
5:19.
- 3. The apostles, in consequence, proclaim this
doctrine; and show that Christ was a sacrifice for sin, and
that through him we may be perfectly saved, 2 Corinthians
5:20,21.
- 4. They show also that all this was agreeable to
the declaration of God by the prophet Isaiah, Isaiah
49:8, where he predicts the days of the Messiah, and the
grace then to be communicated, 2 Corinthians
6:2.
- 5. The apostle then, speaking in the person of all
his fellow labourers, who had this ministry of reconciliation
intrusted to them, exhorts them not to receive such a benefit
of God in vain, 2 Corinthians
6:1.
- 6. He exhorts those who had embraced the Gospel not
to put a stumbling block in the way of others, by acting
irreligiously, lest this ministry of reconciliation should be
reproached on their account, 2 Corinthians
6:3.
- 7. He shows what conscientious and scrupulous care he
and his fellow apostles took to preach and walk so that this
ministry might have its full effect, 2 Corinthians
6:4,
This view of the subject, if I mistake not, shows a
beautiful consistency throughout the whole.
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Verse 3. Giving no
offence
The word προσκοπη, read προσκομμα,
Romans
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.
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Verse 4. But in all things approving
ourselves
The apostle now proceeds to show
how conscientiously himself and his fellow labourers acted, in
order to render the ministry of reconciliation effectual to
the salvation of men. They not only gave no offence in any
thing, but they laboured to manifest themselves to be the
genuine ministers of God, in much patience-bearing
calmly up under the most painful and oppressive afflictions.
In afflictions
ενφλιψεσιν. This may signify the series of
persecutions and distresses in general; the state of
cruel suffering in which the Church of God and the apostles
then existed.
In necessities
εναναγκαις. Straits and difficulties;
including all that want and affliction which arose from
the impoverished state of the Church.
In distresses
ενστενοχωριαις. Such straits and difficulties as were
absolutely unavoidable and insurmountable. The
word implies, being reduced to a narrow place, driven to a
corner, hemmed in on every side, as the Israelites
were at the Red Sea; the sea before them, Pharaoh and his host
behind them, and Egyptian fortresses on either hand. God alone
could bring them out of such difficulties, when their enemies
themselves saw that the wilderness had shut them in. So
was it often with the apostles; all human help failed, and
their deliverance came from God alone.
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Verse 5. In stripes, in
imprisonments
Of these the history of the
Acts of the Apostles gives ample testimony; and there were
doubtless many instances of persecution in various forms which
are not on record.
In tumults
ακαταστασιαις. Insurrections raised against them
because of the Gospel. It is more natural to understand the
word thus, than of agitations, or tossings to and fro in
consequence of their unsettled state of life; or because of
persecution, which obliged them to flee from place to place.
In labours
Both
with our own hands to provide for ourselves the
necessaries of life, that we might not be chargeable to
others; and in labours to spread the Gospel of
God through all countries where his providence opened our way.
In watchings
Passing many nights without sleep or rest.
In fastings
Partly constrained through want of food; and partly
voluntary, as a means of obtaining an increase of grace
both for ourselves and for the Churches.
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Verse 6. By pureness
εναγνοτητι. In simplicity of intention, and
purity of affection; together with that chastity
and holiness of life which the Gospel enjoins.
By knowledge
Of
the Divine mysteries.
By long-suffering
Under all provocations.
By kindness
To
our most virulent persecutors, and to all men.
By the Holy Ghost
There are doubts among learned men whether the apostle
here means that SPIRIT who is called the third person
of the holy TRINITY; or some grace, disposition,
or quality of the soul, which was thus denominated, as
implying a spirit wholly purified, and fitted to
be a habitation of God.
Schoettgen quotes a passage from Rabbi
Bechai, in which it appears to him to have this latter
meaning: "Rabbi Pinchas, the son of Jair, said:
Reflection leads to sedulity; sedulity to
innocence; innocence to abstinence; abstinence
to cleanness; cleanness to sanctity; sanctity to
the fear of sin; fear of sin to humility;
humility to piety; and piety to the Holy
Spirit. Of these ten virtues five are
external, or belong to the body; and five internal, or
belonging to the soul; but all men prefer the tenth,
which is ruach haktodesh, the Holy Spirit." Even
allowing Rabbi Pinchas to be a person on whose judgment we
could rely, and whose authority was decisive, there does not
appear to me any reason why we should depart from the usual
meaning of the term from any thing that is said here. It
appears to me plain enough that the rabbi means the constant
indwelling of the Holy Spirit; and St. Paul, in this place,
may have the same thing in view, and with it the various
gifts of the Holy Spirit by which he was enabled to
work miracles.
By love unfeigned
εναγαπηανυποκριτω. Love without hypocrisy;
such as disposed us at all times to lay down our life for the
brethren, and to spend and be spent for the glory of God and
the good of mankind.
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Verse 7. By the word of
truth
The doctrine of truth received
immediately from God, and faithfully and affectionately
preached to men.
By the power of God
Confirming this doctrine, not only by the miracles which
we were enabled to work, but also by the application of that
truth to the souls of the people by the energy of God.
By the armour of
righteousness
Such as that described by the
apostle, Ephesians
6:13-17, which he calls there the whole armour of
God, consisting of the following pieces: the girdle
of truth, the breastplate of
righteousness, the shoes of the Gospel of
peace, the shield of faith, the
helmet of salvation, and the sword of the
Spirit.
On the right hand and on the
left
Particularly, the shield and
the sword; the former on the left arm, the
latter in the right hand. We have the doctrine
of truth, and the power of God, as an armour to protect us on
all sides, every where, and on all
occasions.
It seems far-fetched to understand the right hand as
signifying prosperity, and the left as
signifying adversity; as if the apostle had said: We
have this armour to defend us both in prosperity and
adversity. By the doctrine of the Gospel, and by the power of
God, the apostles were furnished with offensive and
defensive weapons; they could ever defend
themselves, and discomfit their foes.
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Verse 8. By honour and
dishonour
By going through both; sometimes
respected, sometimes despised.
By evil report and good
report
Sometimes praised, at other times
calumniated.
As deceivers
Said to carry about a false doctrine for our secular
emolument.
And yet true
Demonstrated by the nature of the doctrine, as well as by
our life and conversation, that we are true men; having
nothing in view but God's glory and the salvation of the
world.
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Verse 9. As unknown
Persons who are to be suspected as harbouring dark
designs; persons of neither birth, parentage, nor respectable
connections in life;
And yet well
known
Proved by our whole conduct to
have no such designs, and demonstrated to be holy, upright,
and useful, by the whole train of our peregrinations, through
which we can be readily traced from place to place; having
preached openly, and done nothing in a corner.
As dying
Through continual dangers, fatigues, and persecutions;
And, behold, we
live
We are preserved by the mighty power
of God in the greatest dangers and deaths.
As chastened
As
though we were disobedient children;
And not killed
Though we continue in the very same line of conduct that
is supposed to bring on us those chastisements, and which, if
it were criminal, would justly expose us to death for
incorrigible obstinacy; but our preservation is a proof that
we please God.
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Verse 10. As
sorrowful
Considerate men supposing, from
our persecuted state and laborious occupation, (often
destitute of the necessaries of life; seldom enjoying its
conveniences; and scarcely ever, its comforts,) that we must
be the most miserable of all men.
Yet alway rejoicing
Having the consolation of God's Spirit at all times, and a
glorious prospect of a blessed immortality.
As poor
Destitute of all worldly good and secular interest,
Yet making many
rich
By dispensing to them the treasures
of salvation; making them rich in
faith, and heirs of the kingdom. The Gospel,
when faithfully preached, and fully received, betters the
condition of the poor. It makes them sober; so they
save what before they profusely and
riotously spent. It makes them diligent; and
thus they employ time to useful purposes which they
before squandered away. They therefore both save and
gain by religion; and these must lead to an increase of
property. Therefore they are made rich; at least in
comparison with that sinful, profligate state in which they
were before they received the truth of the Gospel.
As having nothing
Being the most abject of the poor,
And yet possessing all
things.
That are really necessary to the
preservation of our lives. For the wants under which we labour
for a time are supplied again by a bountiful Providence. The
man who possesses a contented spirit possesses all
things; for he is satisfied with every dispensation of the
providence of God; and "a contented mind is a continual
feast."
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Verse 11. O ye Corinthians, our
mouth is open unto you
I speak to you with
the utmost freedom and fluency, because of my
affection for you.
Our heart is
enlarged.
It is expanded to take you and
all your interests in; and to keep you in the most
affectionate remembrance.
The preceding verses contain a very fine specimen of a very
powerful and commanding eloquence.
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Verse 12. Ye are not straitened in
us
That is, Ye have not a narrow
place in our affections: the metaphor here is taken from the
case of a person pent up in a small or narrow place, where
there is scarcely room to breathe.
Ye are straitened in your own
bowels.
I have not the same place in your
affections which you have in mine. The bowels are used
in Scripture to denote the most tender affections. See
Clarke on Matthew
9:36.
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Verse 13. Now for a recompense in
the same
That you may, in some sort,
repay me for my affection towards you, I speak to
you as unto my children, whom I have a right
to command, be ye also enlarged-love me as I
love you.
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Verse 14,15. Be ye not unequally yoked
together with unbelievers
This is a
military term: keep in your own ranks; do not leave the
Christian community to join in that of the
heathens. The verb ετεροζυγειν signifies to leave one's
own rank, place, or order, and go into another; and here it
must signify not only that they should not associate
with the Gentiles in their idolatrous feasts, but that they
should not apostatize from Christianity; and the
questions which follow show that there was a sort of
fellowship that some of the Christians had formed with the
heathens which was both wicked and absurd, and if not speedily
checked would infallibly lead to final apostasy.
Some apply this exhortation to pious persons
marrying with those who are not decidedly
religious, and converted to God. That the
exhortation may be thus applied I grant; but it is
certainly not the meaning of the apostle in this place.
Nevertheless, common sense and true piety show the absurdity
of two such persons pretending to walk together in a way in
which they are not agreed. A very wise and very holy man has
given his judgment on this point: "A man who is truly pious,
marrying with an unconverted woman, will either draw back to
perdition, or have a cross during life." The same may be said
of a pious woman marrying an unconverted man.
Such persons cannot say this petition of the Lord's prayer,
Lead us not into temptation. They plunge into it of
their own accord.
For what fellowship, righteousness cannot
have communion with unrighteousness, and light cannot
dwell with darkness; so Christ can have no
concord with Belial, nor can he that believeth
have any with an infidel. All these points were
self-evident; how then could they keep up the
profession of Christianity, or pretend to be under its
influence, while they associated with the
unrighteous, had communion with darkness,
concord with Belial, and partook with
infidels?
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Verse 16. What agreement hath the
temple of God with idols
Nothing could
appear more abominable to a Jew than an idol in the temple of
God: here, then, could be no agreement; the worship of the two
is wholly incompatible. An idolater never worships the
true God; a Christian never worships an idol. If ye
join in idolatrous rites, it is impossible that ye should be
Christians.
Ye are the temple of the living
God
God intends to make the heart of every
believer his own house.
I will dwell in them, and walk
in them
The words are very emphatic:
ενοικησωεναυτοις. I will inhabit in them. I will not be
as a wayfaring man, who turns aside to tarry as for a
night, but I will take up my constant residence
with them; I will dwell in and among them.
I will be their God
They shall have no other God, they shall have none besides
me; and if they take me for their God, I will be to them all
that an infinite, eternal, and self-sufficient Being can be to
his intelligent offspring.
They shall be my
people.
If they take me for their GOD,
their supreme and eternal GOOD, I will take them for my
people; and instruct, enlighten, defend, provide for,
support, and bless them, as if I had none else to care for in
the creation.
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Verse 17. Wherefore come out from
among them
Is it not plain from this and
the following verse that God would be their God only on the
ground of their taking him for such, and that this
depended on their being separated from the works and
workers of iniquity? for God could not inhabit in them
if they had concord with Belial, a portion with infidels; God
fulfilled to them must come under the conditions of
these promises: if they are not separate-if they
touch the unclean thing, God will not receive
them; and therefore will not be their God, nor shall they be
his people.
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Verse 18. Will be a Father unto
you
I will act towards you as the most
affectionate father can act towards his most tender and best
beloved child.
And ye shall be my sons and
daughters
Ye shall all be of the
household of God, the family of heaven; ye shall
be holy, happy, and continually safe.
Saith the Lord
Almighty.
κυριοςπαντοκρατωρ The
Lord, the Governor of all things.
Earthly fathers, however loving and affectionate, may fail
to provide for their children, because every thing is not at
their disposal; they may frequently lack both
the power and the means, though to will
may be present with them; but the Lord who made and who
governs all things can never lack will, power,
nor means. The promise is sure to the children;
and the children are those who take the Almighty for
their God. For the promise belongs to no soul that is not
separate from sinful ways, works, and men; those who
touch the unclean thing, i.e. who do what God
forbids, and hold communion with unrighteousness, can
never stand in the endearing relation of children to
God Almighty: and this is most forcibly stated by God himself,
in these verses, and in the beginning of the following
chapter, the first verse of which should conclude this.
To the Jews the promises were originally made; they
would not have God for their God, but would work
iniquity. What was the consequence? God cast them off; and
those who were joined to iniquity were
separated from him. "Then said God, Call his
name Lo-ammi; for ye are not my people, and I
will not be your God." Hosea
1:9. The Jews were therefore cast off, and the
Gentiles taken in their place; but even these, under
the new covenant, are taken in expressly under the same
conditions as the apostle here most fully states. Those
who apply these words in any other way pervert their meaning,
and sin against their souls.
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Copyright Statement
The Adam Clarke Commentary is a derivative of an
electronic edition prepared by GodRules.net.
Bibliography
Information
Clarke, Adam. "Commentary
on 2 Corinthians 6". "The Adam Clarke Commentary".
<http://www.studylight.org/com/acc/view.cgi?book=2co&chapter=006>.
1832.
|
