In this chapter the apostle gives an account of his general
errand to all to whom he preached; with the several arguments and methods he
used (v. 1-10). Then he addresses himself particularly to the Corinthians,
giving them good cautions with great affection and strong arguments (v. 11-18).
In these verses we have an account of the apostle's general
errand and exhortation to all to whom he preached in every place where he came,
with the several arguments and methods he used. Observe,
I. The errand or exhortation itself, namely, to comply with the
gospel offers of reconciliation-that, being favoured with the gospel, they would
not receive this grace of God in vain, v. 1. The gospel is a word of
grace sounding in our ears; but it will be in vain for us to hear it, unless we
believe it, and comply with the end and design of it. And as it is the duty of
the ministers of the gospel to exhort and persuade their hearers to accept of
grace and mercy which are offered to them, so they are honoured with this high
title of co-workers with God. Note, 1. They must work; and must work for
God and his glory, for souls and their good: and they are workers with God, yet
under him, as instruments only; however, if they be faithful, they may hope to
find God working with them, and their labour will be effectual. 2. Observe the
language and way of the spirit of the gospel: it is not with roughness and
severity, but with all mildness and gentleness, to beseech and entreat, to use
exhortations and arguments, in order to prevail with sinners and overcome their
natural unwillingness to be reconciled to God and to be happy for ever.
II. The arguments and method which the apostle used. And here he
tells them,
1. The present time is the only proper season to accept of the
grace that is offered, and improve that grace which is afforded: NOW is the
accepted time, NOW is the day of salvation, v. 2. The gospel day is a
day of salvation, the means of grace the means of salvation, the offers of the
gospel the offers of salvation, and the present time the only proper time to
accept of these offers: To-day, while it is called to-day. The morrow is
none of ours: we know not what will be on the morrow, nor where we shall be; and
we should remember that present seasons of grace are short and uncertain, and
cannot be recalled when they are past. It is therefore our duty and interest to
improve them while we have them, and no less than our salvation depends upon our
so doing.
2. What caution they used not to give offence that might hinder
the success of their preaching: Giving no offence in any thing, v. 3. The
apostle had great difficulty to behave prudently and inoffensively towards the
Jews and Gentiles, for many of both sorts watched for his halting, and sought
occasion to blame him and his ministry, or his conversation; therefore he was
very cautious not to give offence to those who were so apt to take offence, that
he might not offend the Jews by unnecessary zeal against the law, nor the
Gentiles by unnecessary compliances with such as were zealous for the law. He
was careful, in all his words and actions, not to give offence, or occasion of
guilt or grief. Note, When others are too apt to take offence, we should be
cautious lest we give offence; and ministers especially should be careful lest
they do any thing that may bring blame on their ministry or render that
unsuccessful.
3. Their constant aim and endeavor in all things to approve
themselves faithful, as became the ministers of God, v. 4. We see how much
stress the apostle upon all occasions lays on fidelity in our work, because much
of our success depends upon that. His eye was single, and his heart upright, in
all his ministrations; and his great desire was to be the servant of God, and to
approve himself so. Note, Ministers of the gospel should look upon themselves as
God's servants or ministers, and act in every thing suitably to that
character. So did the apostle, (1.) By much patience in afflictions. He was a
great sufferer, and met with many afflictions, was often in necessities, and
wanted the conveniences, if not the necessaries, of life; in distresses, being
straitened on every side, hardly knowing what to do; in stripes often (ch.
11:24); in imprisonments; in tumults raised by the Jews and Gentiles against
him; in labours, not only in preaching the gospel, but in travelling from place
to place for that end, and working with his hands to supply his necessities; in
watchings and in fastings, either voluntary or upon a religious account, or
involuntary for the sake of religion: but he exercised much patience in all, v.
4, 5. Note, [1.] It is the lot of faithful ministers often to be reduced to
great difficulties, and to stand in need of much patience. [2.] Those who would
approve themselves to God must approve themselves faithful in trouble as well as
in peace, not only in doing the work of God diligently, but also in bearing the
will of God patiently. (2.) By acting from good principles. The apostle went by
a good principle in all he did, and tells them what his principles were (v. 6,
7); namely, pureness; and there is no piety without purity. A care to keep
ourselves unspotted from the world is necessary in order to our acceptance with
God. Knowledge was another principle; and zeal without this is but madness. He
also acted with long-suffering and kindness, being not easily provoked,
but bearing with the hardness of men's hearts, and hard treatment from their
hands, to whom he kindly endeavoured to do good. He acted under the influence of
the Holy Ghost, from the noble principle of unfeigned love, according to the
rule of the word of truth, under the supports and assistances of the power of
God, having on the armour of righteousness (a consciousness of universal
righteousness and holiness), which is the best defence against the temptations
of prosperity on the right hand, and of adversity on the left. (3.) By a due
temper and behaviour under all the variety of conditions in this world, v. 8-10.
We must expect to meet with many alterations of our circumstances and conditions
in this world; and it will be a great evidence of our integrity if we preserve a
right temper of mind, and duly behave ourselves, under them all. The apostles
met with honour and dishonour, good report and evil report: good men in this
world must expect to meet with some dishonour and reproaches, to balance their
honour and esteem; and we stand in need of the grace of God to arm us against
the temptations of honour on the one hand, so as to bear good report without
pride, and of dishonour on the other hand, so as to bear reproaches without
impatience or recrimination. It should seem that persons differently represented
the apostles in their reports; that some represented them as the best, and
others as the worst, of men: by some they were counted deceivers, and run down
as such; by others as true, preaching the gospel of truth, and men who were true
to the trust reposed in them. They were slighted by the men of the world as
unknown, men of no figure or account, not worth taking notice of; yet in all the
churches of Christ they were well known, and of great account: they were looked
upon as dying, being killed all the day long, and their interest was thought to
be a dying interest; "and yet behold," says the apostle, "we
live, and live comfortably, and bear up cheerfully under all our hardships, and
go on conquering and to conquer." They were chastened, and often fell under
the lash of the law, yet not killed: and though it was thought that they were
sorrowful, a company of mopish and melancholy men, always sighing and mourning,
yet they were always rejoicing in God, and had the greatest reason to rejoice
always. They were despised as poor, upon the account of their poverty in this
world; and yet they made many rich, by preaching the unsearchable riches of
Christ. They were thought to have nothing, and silver and gold they had none,
houses and lands they had none; yet they possessed all things: they had nothing
in this world, but they had a treasure in heaven. Their effects lay in another
country, in another world. They had nothing in themselves, but possessed all
things in Christ. Such a paradox is a Christian's life, and through such a
variety of conditions and reports lies our way to heaven; and we should be
careful in all these things to approve ourselves to God.
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, v. 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.
II. The caution or exhortation itself, not to mingle with
unbelievers, not to be unequally yoked with them, v. 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, v. 14, 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 (v. 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 (v. 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, v. 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?
2 Corinthians 6 Bible Commentary
Matthew Henry Bible Commentary (complete)
In this chapter the apostle gives an account of his general errand to all to whom he preached; with the several arguments and methods he used (v. 1-10). Then he addresses himself particularly to the Corinthians, giving them good cautions with great affection and strong arguments (v. 11-18).
Verses 1-10
In these verses we have an account of the apostle's general errand and exhortation to all to whom he preached in every place where he came, with the several arguments and methods he used. Observe,
I. The errand or exhortation itself, namely, to comply with the gospel offers of reconciliation-that, being favoured with the gospel, they would not receive this grace of God in vain, v. 1. The gospel is a word of grace sounding in our ears; but it will be in vain for us to hear it, unless we believe it, and comply with the end and design of it. And as it is the duty of the ministers of the gospel to exhort and persuade their hearers to accept of grace and mercy which are offered to them, so they are honoured with this high title of co-workers with God. Note, 1. They must work; and must work for God and his glory, for souls and their good: and they are workers with God, yet under him, as instruments only; however, if they be faithful, they may hope to find God working with them, and their labour will be effectual. 2. Observe the language and way of the spirit of the gospel: it is not with roughness and severity, but with all mildness and gentleness, to beseech and entreat, to use exhortations and arguments, in order to prevail with sinners and overcome their natural unwillingness to be reconciled to God and to be happy for ever.
II. The arguments and method which the apostle used. And here he tells them,
1. The present time is the only proper season to accept of the grace that is offered, and improve that grace which is afforded: NOW is the accepted time, NOW is the day of salvation, v. 2. The gospel day is a day of salvation, the means of grace the means of salvation, the offers of the gospel the offers of salvation, and the present time the only proper time to accept of these offers: To-day, while it is called to-day. The morrow is none of ours: we know not what will be on the morrow, nor where we shall be; and we should remember that present seasons of grace are short and uncertain, and cannot be recalled when they are past. It is therefore our duty and interest to improve them while we have them, and no less than our salvation depends upon our so doing.
2. What caution they used not to give offence that might hinder the success of their preaching: Giving no offence in any thing, v. 3. The apostle had great difficulty to behave prudently and inoffensively towards the Jews and Gentiles, for many of both sorts watched for his halting, and sought occasion to blame him and his ministry, or his conversation; therefore he was very cautious not to give offence to those who were so apt to take offence, that he might not offend the Jews by unnecessary zeal against the law, nor the Gentiles by unnecessary compliances with such as were zealous for the law. He was careful, in all his words and actions, not to give offence, or occasion of guilt or grief. Note, When others are too apt to take offence, we should be cautious lest we give offence; and ministers especially should be careful lest they do any thing that may bring blame on their ministry or render that unsuccessful.
3. Their constant aim and endeavor in all things to approve themselves faithful, as became the ministers of God, v. 4. We see how much stress the apostle upon all occasions lays on fidelity in our work, because much of our success depends upon that. His eye was single, and his heart upright, in all his ministrations; and his great desire was to be the servant of God, and to approve himself so. Note, Ministers of the gospel should look upon themselves as God's servants or ministers, and act in every thing suitably to that character. So did the apostle, (1.) By much patience in afflictions. He was a great sufferer, and met with many afflictions, was often in necessities, and wanted the conveniences, if not the necessaries, of life; in distresses, being straitened on every side, hardly knowing what to do; in stripes often (ch. 11:24); in imprisonments; in tumults raised by the Jews and Gentiles against him; in labours, not only in preaching the gospel, but in travelling from place to place for that end, and working with his hands to supply his necessities; in watchings and in fastings, either voluntary or upon a religious account, or involuntary for the sake of religion: but he exercised much patience in all, v. 4, 5. Note, [1.] It is the lot of faithful ministers often to be reduced to great difficulties, and to stand in need of much patience. [2.] Those who would approve themselves to God must approve themselves faithful in trouble as well as in peace, not only in doing the work of God diligently, but also in bearing the will of God patiently. (2.) By acting from good principles. The apostle went by a good principle in all he did, and tells them what his principles were (v. 6, 7); namely, pureness; and there is no piety without purity. A care to keep ourselves unspotted from the world is necessary in order to our acceptance with God. Knowledge was another principle; and zeal without this is but madness. He also acted with long-suffering and kindness, being not easily provoked, but bearing with the hardness of men's hearts, and hard treatment from their hands, to whom he kindly endeavoured to do good. He acted under the influence of the Holy Ghost, from the noble principle of unfeigned love, according to the rule of the word of truth, under the supports and assistances of the power of God, having on the armour of righteousness (a consciousness of universal righteousness and holiness), which is the best defence against the temptations of prosperity on the right hand, and of adversity on the left. (3.) By a due temper and behaviour under all the variety of conditions in this world, v. 8-10. We must expect to meet with many alterations of our circumstances and conditions in this world; and it will be a great evidence of our integrity if we preserve a right temper of mind, and duly behave ourselves, under them all. The apostles met with honour and dishonour, good report and evil report: good men in this world must expect to meet with some dishonour and reproaches, to balance their honour and esteem; and we stand in need of the grace of God to arm us against the temptations of honour on the one hand, so as to bear good report without pride, and of dishonour on the other hand, so as to bear reproaches without impatience or recrimination. It should seem that persons differently represented the apostles in their reports; that some represented them as the best, and others as the worst, of men: by some they were counted deceivers, and run down as such; by others as true, preaching the gospel of truth, and men who were true to the trust reposed in them. They were slighted by the men of the world as unknown, men of no figure or account, not worth taking notice of; yet in all the churches of Christ they were well known, and of great account: they were looked upon as dying, being killed all the day long, and their interest was thought to be a dying interest; "and yet behold," says the apostle, "we live, and live comfortably, and bear up cheerfully under all our hardships, and go on conquering and to conquer." They were chastened, and often fell under the lash of the law, yet not killed: and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the account of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven; and we should be careful in all these things to approve ourselves to God.
Verses 11-18
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, v. 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.
II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, v. 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, v. 14, 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 (v. 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 (v. 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, v. 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?