2 Corinthians 6 commentary

The gospel is a word of grace sounding in our ears. 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 proper time to accept these offers. The morrow is none of ours: we know not what will be on the morrow, nor where we shall be. We now enjoy a day of grace; then let all be careful not to neglect it. Ministers of the gospel should look upon themselves as God's servants, and act in every thing suitably to that character. The apostle did so, by much patience in afflictions, by acting from good principles, and by due temper and behaviour. Believers, in this world, need the grace of God, to arm them against temptations, so as to bear the good report of men without pride; and so as to bear their reproaches with patience. They have nothing in themselves, but possess all things in Christ. Of such differences is a Christian's life made up, and through such a variety of conditions and reports, is our way to heaven; and we should be careful in all things to approve ourselves to God. The gospel, when faithfully preached, and fully received, betters the condition even of the poorest. They save what before they riotously spent, and diligently employ their time to useful purposes. They save and gain by religion, and thus are made rich, both for the world to come and for this, when compared with their sinful, profligate state, before they received the gospel.

It is wrong for believers to join with the wicked and profane. The word unbeliever applies to all destitute of true faith. True pastors will caution their beloved children in the gospel, not to be unequally yoked. The fatal effects of neglecting Scripture precepts as to marriages clearly appear. Instead of a help meet, the union brings a snare. Those whose cross it is to be unequally united, without their wilful fault, may expect consolation under it; but when believers enter into such unions, against the express warnings of God's word, they must expect must distress. The caution also extends to common conversation. We should not join 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 friends. We must not defile ourselves by converse with those who defile themselves with sin. Come out from the workers of iniquity, and separate from their vain and sinful pleasures and pursuits; from all conformity to the corruptions of this present evil world. If it be an envied privilege to be the son or daughter of an earthly prince, who can express the dignity and happiness of being sons and daughters of the Almighty?

1. Assisting. He has repeated the instructions of embassy with which the ministers of the gospel have been furnished by God. After they have faithfully communicated these instructions, they must also use their endeavor, that they may be carried into effect, “Qu’ils ayent lieu, et proufitent;” — “That they may have place, and may be profitable.” in order that their labor may not be in vain. They must, I say, add continual exhortation’s, “Les exhortations par chacun iour;” — “Exhortations daily.” that their embassy may be efficacious. This is what he means by συνεργοῦντες, (fellow-workers,) that is, devoted to the advancement of the work; for it is not enough to teach, if you do not also urge. In this way, the particle σύν would have a relation to God, or to the embassy, which he assigns to his servants. For the doctrine of the gospel is helped by exhortations, so as not to be without effect, and ministers connect their endeavors with God’s commission; “Les ministres auec leur mandement qu’ils ont en charge, de declarer de par Dieu, conioignent aussi leur diligence, et affection ardente;” — “Ministers, along with their commission which they have in charge to declare, as from God, conjoin also their diligence, and ardent desire.” as it is the part of an ambassador to enforce by arguments, what he brings forward in the name of his prince.

The particle σύν may also be taken as referring to the endeavors of ministers in common; for if they do the Lord’s work in good earnest, they must mutually lend a helping hand to each other, so as to give assistance to each other. I rather prefer, however, the former exposition. Chrysostom interprets it as referring to the hearers, with whom ministers are fellow-workers, when they rouse them up from slothfulness and indolence.

Ministers are here taught, that it is not enough simply to advance doctrine. They must also labor that it may be received by the hearers, and that not once merely, but continually. For as they are messengers between God and men, the first duty devolving upon them is, to make offer of the grace of God, “The grace of God,” says Dr. Brown, when commenting on Peter 5:12, “properly signifies — the kindness, the free favor of God, as a principle in the Divine mind; but is often employed to signify the deeds of kindness, the gifts and benefits, in which the principle finds expression. It has been common to interpret the phrase here as equivalent to the gospel, the revelation of God’s grace; and the Apostle has been considered as affirming that the doctrine which those he was writing to had embraced, and to which they had adhered — to use the Apostle Paul’s phrase, ‘which they had received, and in which they stood,’ was the true gospel. But I doubt if the gospel is ever called the grace of God in the New Testament; and I equally doubt whether the words, thus understood, are an accurate statement of what this Epistle actually contains. There are just two other passages in the New Testament in which the grace of God has been supposed to be a designation of the gospel. After stating the message of mercy, which the ministers of reconciliation are called to deliver, the Apostle, in his Second Epistle to the Corinthians, says — ’We beseech you that ye receive not the grace, or this grace of God in vain,’ (2 Corinthians 6:1.) The reference here is, no doubt, to the gospel, but the meaning of the phrase, the grace of God, is plainly just this divine favor, this benefit which so expresses, and, as it were, embodies, the divine grace. And in the Epistle to Titus, the same Apostle states, that ‘the grace of God bringing salvation’ has been manifested, or has ‘appeared, teaching’ those who apprehend it, ‘to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in the present world.’ (Titus 2:11, 12.) The grace of God is often said to mean here the gospel, but the gospel is the manifestation, the revelation of this grace; and the truth, taught in the passage is, that the free, sovereign mercy of God, when it is apprehended by the sinner, is the true principle of holiness in the heart and life.” — Brown’s Expository Discourses on First Peter, volume 3 pp. 295, 296. — Ed. and the second is, to strive with all their might, that it may not be offered in vain.

2. For he saith, In an acceptable time. He quotes a prediction of Isaiah, exceedingly appropriate to the exhortation of which he speaks. It is without doubt of the kingdom of Christ that he there speaks, “Il ne faut point douter, que le Prophete ne parle du regne de Christ;” — “There is no room to doubt, that the Prophet speaks of the kingdom of Christ.” as is manifest from the context. The Father, then, appointing his Son a leader, for the purpose of gathering together a Church, addresses him in these words:

“I have heard thee in an acceptable time.” (Isaiah 49:8.)

We know, however, what a degree of correspondence “Quelle similitude et proportion ou conuenance;” — “What a resemblance, and proportion, or correspondence.” there is between the Head and the members. For Christ was heard in our name, as the salvation of all of us is entrusted into his hand, and nothing else has he taken under his charge. Hence we are all admonished in the person of Christ — not to slight the opportunity that is afforded for obtaining salvation. While the rendering of the Greek interpreter is, εὐπρόσδεκτον, (acceptable,) The precise word in the Septuagint version (with which the Apostle’s quotation exactly corresponds) is δεκτῳ, (acceptable.) Calvin had probably been led to make use of the word εὐπρόσδεκτον from the circumstance, that that adjective is employed by the Apostle in the latter part of the verse, when commenting upon the passage quoted. — Ed. the word made use of by the Prophet is, רצון, (ratson,) that is, benevolence, or free favour. The Hebrew term referred to is employed in this sense in the following (among other) instances: Psalm 5:13; 30:7; Proverbs 16:15; 19:12. — Ed.

The quotation must be applied to the subject in hand in this way: “As God specifies a particular time for the exhibition of his grace, it follows that all times are not suitable for that. As a particular day of salvation is named, it follows that a free offer of salvation is not made every day.” Now this altogether depends on the providence of God, for the acceptable time is no other than what is called in Galatians 4:4, the fullness of the time Calvin makes a similar observation when commenting on the expression here referred to, in Galatians 4:4. “Pergit in similitudine adducta, et suo instituto definitum a Patre tempus accommodat: simul tamen ostendit, tempus illud, quod Dei providentia ordinatum erat, maturum fuisse et opportunum. Ea igitur demum iusta est opportunitas ac recta agendi dispensatio, qu’ providentia Dei regitur;” — “He proceeds with the comparison which he had brought forward, and applies to his purpose the expression which had been made use of — the time appointed by the father, but still showing that that time, which had been ordained by the providence of God, was proper and suitable. That alone is the fit season, and that the right system of acting, which is directed by the providence of God.” — Ed. The order of arrangement also must be observed. First, he makes mention of a time of benevolence, and then afterwards of a day of salvation By this it is intimated, that salvation flows to us from the mercy of God exclusively, as from a fountainhead. Hence we must not seek the cause in ourselves, as if we by means of our own works moved God to assign to us his favor, for whence comes the day of salvation? It is because it is the acceptable time, that is, the time which God has in his free favor appointed. In the mean time, we must keep in view what Paul designs to teach — that there is need of prompt expedition, that we may not allow the opportunity to pass unimproved, inasmuch as it displeases God, that the grace that he offers to us should be received by us with coolness and indifference.

Behold now is the time The Prophet had spoken of the time, when Christ was to be manifested in the flesh for the redemption of men. Paul transfers the prophecy to the time when Christ is revealed by the continued preaching of the gospel, and it is with good reason that he does so, for as salvation was once sent to the whole world, when Christ appeared, so now it is sent to us every day, when we are made partakers of the gospel. Here we have a beautiful passage, and affording no ordinary consolation, because, while the gospel is preached to us, we know assuredly that the way is opened up for us into the kingdom of God, and that there is a signal of divine benevolence raised aloft, to invite us to receive salvation, for the opportunity of obtaining it must be judged of by the call. Unless, however, we embrace the opportunity, we must fear the threatening that Paul brings forward — that, in a short time, the door will be shut against all that have not entered in, while opportunity was afforded. For this retribution always follows contempt of the word.

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. “Tantost met en auaut la rondeur de sa conscience en la predication d’iceluy;” — “Sometimes he brings into view the uprightness of his conscience in the preaching of it.” 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. “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1. For as they assigned the praise to mere pretences, “Ne faisans cas que de masques, c’est A dire, de l’apparence externelle;” — “Setting no value on anything but masks; that is to say, outward appearance.” 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.

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.

4. In much patience. The whole of the enumeration that follows is intended to show, that all the tests by which the Lord is accustomed to try his servants were to be found in Paul, and that there was no kind of test to which he had not been subjected, in order that the faithfulness of his ministry might be more fully established. “Afin que sa fidelite fust tant plus notoire, et la certitude de son ministere tant mieux approuvee;” — “In order that his faithfulness might be so much the better known, and the stability of his ministry so much the better approved.” Among other things that he enumerates, there are some that are under all circumstances required for all the servants of Christ. Of this nature are labors, sincerity, knowledge, watchings, gentleness, love, the word of truth, the Spirit, the power of God, the armor of righteousness. There are other things that are not necessary in all cases; for in order that any one may be a servant of Christ, it is not absolutely necessary, that he be put to the test by means of stripes and imprisonments Hence these things will in some cases be wanting in the experience of the best. It becomes all, however, to be of such a disposition as to present themselves to be tried, as Paul was, with stripes and imprisonments, if the Lord shall see meet.

Patience is the regulation of the mind in adversity, which is an excellence that ought invariably to distinguish a good minister. “The words ἐν ὑπομονὣ πολλὣ, (in much patience,) must be connected with the following clauses up to ἐν νηστείαις (in watchings,) and denote patient endurance of the various afflictions specified in the words following, which are not to be treated (with Rosenm.) as merely synonymes denoting evils in general, but considered specially, and (as I conceive the Apostle meant) in groups.” — Bloomfield. — Ed. Afflictions include more than necessities; for by the term necessity here I understand poverty. Now this is common to many ministers, there being few of them that are not in poor circumstances; but at the same time not to all. For why should a moderate amount of riches prevent a man from being reckoned a servant of Christ, who, in other respects, is pious, is of upright mind and honorable deportment, and is distinguished by other excellences. As the man that is poor is not on that account to be straightway accounted a good minister, so the man that is rich is not on that account to be rejected. Nay more, Paul in another passage glories not less in his knowing how to abound, than in knowing how to be in want. (Philippians 4:12.) Hence we must observe the distinction that I have mentioned, between occasional and invariable grounds of commendation. “Entre les louanges temporelles et perpetuelles, c’est ... dire qui doyuent tousiours estre es vrais ministres;” — “Between occasional grounds of commendation and perpetual, that is to say, what ought to be found invariably in true ministers.”

5. In tumults In proportion to the calmness and gentleness of Paul’s disposition was there the greater excellence displayed in his standing undaunted in the face of tumults; and he takes praise to himself on this account — that while he regarded tumults with abhorrence, he nevertheless encountered them with bravery. “D’vne courage magnanime;” — “With magnanimous heroism.” Nor does the praise simply consist in his being unmoved by tumults, (this being commonly found among all riotous persons, “Veu que cela est coustumier ... tous mutins de ne s’estonner point quand seditions s’esmeuuent;” — “As it is customary for all riotous persons to be thrown into no alarm when tumults break out.” ) but in his being thrown into no alarm by tumults that had been stirred up through the fault of others. And, unquestionably, two things are required on the part of ministers of the Gospel — that they should endeavor to the utmost of their power to maintain peace, and yet on the other hand go forward, undaunted, through the midst of commotions, so as not to turn aside from the right course, though heaven and earth should be mingled. A proverbial expression made use of by Virgil. ‘n. I. 133,134 — Ed. Chrysostom, however, prefers to understand ἀκαταστασίαις to mean — frequent expulsions, “L’incommodite de ce qu’il estoit souuent contraint de changer de pays, pource qu’ on ne le laissoit en paix en quelque lieu qu’il fust;” — “The inconvenience of being frequently under the necessity of changing his country, because they did not allow him to be in peace in any place in which he might be.” inasmuch as there afforded him a place of rest. Semler understands the term in the same sense — “Quod non licet diu manere et quiescere quasi uno in loco, sed semper periculorum vitandorum causa locum et solum mutare. Iud’i autem faciunt jam infensi et infesti hostes Pauli, ut vel ex actibus Luc’ satis patet; Paulus ἀκατάστατος, (Jacobi 1:8) dici potest, licet sine animi sui vitio;” — (“As not being allowed to remain long at rest, as it were, in one place, but always changing his place and soil (for the sake of avoiding dangers.) The Jews were enemies to Paul, so exasperated and deadly, as appears even from Luke’s narrative in the Acts, that Paul may be said to have been unstable, (James 1:8,) though without any fault on his part.” — “I agree,” says Dr. Bloomfield, “with Theophyl., Schleus., and Leun., that the term refers to that unsettled and wandering kind of life, which, that the Apostle thought very miserable, is plain from his connecting it at 1 Corinthians 4:11, with the endurance of hunger, thirst, and nakedness,(Πεινῶμεν καὶ διψῶμεν, καὶ γυμνητεύομεν, καὶ ἀστατοῦμεν) which passage, indeed, is the best comment on the present, and shows that κόποις (labors) must be chiefly understood of his labors at his trade, and νηστείαις, (fastings,) of that insufficient support, which labors so interrupted by his ministerial duties, could alone be expected to supply. ᾿Αγρυπνίαις (watchings) seems to refer to the abridgment of his rest by night, to make up for the time expended by day on his ministerial labors.” — Ed. In fastings He does not mean — hunger arising from destitution, but a voluntary exercise of abstinence.

Knowledge may be taken in two senses — either as meaning doctrine itself, or skill in acting properly and knowingly. The latter appears to me the more likely, as he immediately adds — the word of truth The Spirit is taken by metonymy, to denote spiritual graces. Frivolous, however, is the cavil of Chrysostom, who infers from this, that the other excellences are peculiar to the Apostle, because he makes mention of the Spirit separately, as if kindness, knowledge, pureness, armor of righteousness, were from any other source, than from the Holy Spirit. He makes mention, however, of the Spirit separately, as a general term in the midst of particular instances. “ ᾿Εν πνεύματι ἁγίω — ’In demonstration of the Holy Spirit — so that I showed that the Holy Spirit wrought by me.’ It is possible, that in these words, Paul makes an allusion to the χαρίσματα, (gifts,) but it seems better, nevertheless, to suppose with Calvin, that he sets genus and species over against each other.” — Billroth. — Ed. The power of God showed itself in many things — in magnanimity, in efficacy in the maintaining of the truth, in the propagation of the Gospel, in victory over enemies, and the like.

7. By the armor of righteousness By righteousness you must understand — rectitude of conscience, and holiness of life. He employs the metaphor of armor, because all that serve God require to fight, inasmuch as the devil is always on the alert, to molest them. Now they must be completely armed, because, if he does not succeed in one onset, he thereupon makes a new attempt, and attacks them at one time from before, at another from behind — now on this side, and then on that. “Here the spiritual arms are not particularized; yet the terms τῶν δεξιῶν καὶ ἀριστερῶν, (on the right hand and the left,) are very comprehensive, referring to the complete armor and arms, on both sides, with which the ὁπλίτης, or completely armed soldier was furnished, who was thus said to be ἀμφιδέξιος (ambidexter.) Thus the general sense is: ‘We employ no other arms than the panoply of righteousness.’” — Bloomfield. — Ed.

8. By honor and dishonor This is no slight test for subjecting a man to trial, for to a man of a noble spirit nothing is more unpleasant, than to incur disgrace. Hence we may observe in all histories, that there have been few men of heroism that have not fallen back, on being irritated by insults. “Il y en a eu bien peu, qui estans irritez des iniures et mauuais traittemens que on leur faisoit, ne se soyent descouragez, et n’ayent laissez leur train de vertu;” — “There have been very few of them, who have not, on being irritated by injuries and bad treatment shown them, felt discouraged, and left off their virtuous career.” Hence it is indicative of a mind well established in virtue, not to be moved away from one’s course by any disgrace that may be incurred — a rare virtue, but one without which you cannot show that you are a servant of God. We must, it is true, have a regard to good character, but it must be only in so far as the edification of our brethren requires it, and in such a way as not to be dependent on reports “Du bruit qu’on fera courir de nous;” — “On reports that may be circulated against us.” — nay more, so as to maintain in the same even course in honor and in dishonor. For God allows us to be tried even by the slander of wicked men, with the view of trying us, “Voulant essayer si nous cheminons droit settlement pour l’amour de luy, sans cercher autre recompense;” — “Wishing to try whether we walk aright, purely from love to Him, without seeking any other reward.” whether we act uprightly from disinterested motives; “Gratuito;” — “gratuitously.” — There can be no doubt, that Calvln has here in his eye Job 1:9. “Doth Job fear God for nought?” The Hebrew word החנים (hachinnam,) is rendered in the Septuagint δωρεὰν — gratuitously for if one is drawn aside from duty by the ingratitude of men, that man shows that he had not his eye directed to God alone. As then we see that Paul was exposed to infamy and insults, and yet did not on that account stop short, but held forward with undaunted courage, and broke through every impediment so as to reach the goal, “Mesme faisant violence ... tous empeschemens, est venu, comme par force, jusques au bout;” — “Even breaking violently through all impediments, came, as it were, by fource to the goal.” let us not give way, if the same thing should befall us.

As deceivers Here he relates, not simply in what estimation he was held by the wicked and those that were without, (1 Corinthians 5:12,) but also what views were entertained of him by those that were within. Now let every one consider with himself, how unseemly was the ingratitude of the Corinthians, and how great was his magnanimity in struggling forward, in spite of such formidable obstacles. By indirect representations, however, he sharply reproves their perverse judgment, when he says that he lives and is joyful, while they despised him as one that was dead and overwhelmed with grief. He reproaches them, also, with ingratitude, when he says, that he made many rich, while he was contemned on account of his poverty. For they were of the number of those whom he enriched by his wealth: nay more, all of them to a man were under obligations to him on many accounts. Thus he said previously, by way of irony, that he was unknown, while at the same time the fruit of his labor was everywhere known and celebrated. But how cruel to despise the poverty of the man who supplies you “Qui to fournit et enrichit par son abundance;” — “Who furnishes and enriches thee by his abundance.” from his abundance! He means spiritual riches, which ought to be much more esteemed than earthly.

2 Corinthians 6:11-18

11. O ye Corinthians, our mouth is open unto you, our heart is enlarged.

11. Os nostrum apertum est ad vos, O Corinthii, cor nostrum dilatatum est.

12. Ye are not straitened in us, but ye are straitened in your own bowels.

12. Non estis angusti in nobis, sed angusti estis in visceribus vestris. “En vos entrailles, ou, affections;” — “In your bowels, or, affections.”

13. Now, for a recompence in the same, (I speak as unto my children,) be ye also enlarged. “Or ie requier de vous la pareille, comme de mes enfans, ou, Or pour nous recompenser de mesmes (ie parle comme ... mes enfans;)” — “But I require the like from you — as from my children, or, But for a recompense to us of the same, I speak as to my children.”

13. Eandem vero remunerationem, nem, ut a filiis, exigo: dilatamini et vos.

14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

14. Ne ducatis iugum cum infidelibus: quæ enim participatio iustitæ cum iniquitate: quæ communicatio luci cum tenebris?

15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

15. Quis consensus Christo cum Belial: aut quo portio fideli cum infideli?

16. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

16. Quautem conventio templo Dei cum idolis? vos enim estis templum Dei viventis: quemadmodum dicit Deus (Leviticus 26:12,) Habitabo in ipsis, et in medio eorum ambulabo: et ero Deus illorum, et erunt mihi populus.

17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

17. Quamobrem exite de medio eorum et separamini, dicit Dominus (Ies. lii. 11,) et immundum ne tetigeritis:

18. And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

18. Et ego suscipiam vos, et ero vobis in patrem, et eritis mihi in filios et filias, dicit Dominus omnipotens, (Jeremiah 31:9.)

11 Our mouth is opened. As the opening of the mouth is a sign of boldness, God promised to Ezekiel that he would give him “the opening of the mouth in the midst of the house of Israel,” (Ezekiel 29:21,) which is explained by Gill to mean, “boldness and courage of speech when he should see his prophecies fulfilled.” Paul himself makes use of a similar expression in Ephesians 6:19, “that utterance may be given unto me, that I may open my mouth boldly.” — Ed. if you are inclined to connect this with what goes before, the meaning will be this, — “I have ample ground of glorying, and an upright conscience opens my mouth. Your entertaining unfavorable views of us, is not owing to any fault on our part, but arises from your being unfair judges. For you ought to have entertained more favorable views of my ministry, which God has rendered honorable to you in so many ways.” I explain it, however, otherwise; for he says that the reason why his mouth was opened was, that his heart was enlarged Now what is meant by enlargement of heart? Undoubtedly it means the cheerfulness that springs from benevolence. The same view, in substance, is taken by Chrysostom. — Καθάπερ γὰρ τὸ θερμαῗνον εὐρύνειν εἴωθεν, οὓτω καὶ τὢς ἀγάπης ἔργον τὸ πλατύνειν ἐστί· θερμν<& ga>ρ ἐστιν ἠ ἀρετὴ· καὶ ζέουσα αὕτη καὶ τὸ στόμα ἀνεπέτασε Παύλου καὶ τὴν καρδίαν ἐπλάτυνεν — “For as heat is wont to expand, so it is the part of love to enlarge. For virtue is warm and fervent. It was this that opened Paul’s mouth, and enlarged his heart.” — Ed. It is quite a common figure, to speak of a narrow and contracted heart as denoting either grief, or disgust, while, on the other hand, an enlarged heart is employed to denote dispositions of an opposite kind. Hence Paul here says nothing but what we every day experience, for when we have to do with friends, our heart is enlarged, all our feelings are laid open, there is nothing there that is hid, nothing shut, — nay more, the whole mind leaps and exults to unfold itself openly to view. “From a tender and considerate regard to the good of the Christians at Corinth, he” (Paul) “had determined not to revisit them, until their unseemly heats and factions were allayed. How was he affected while he waited at Ephesus to receive the tidings of this longed-for but protracted issue? ‘O ye Corinthians! our mouth is opened unto you; our heart is enlarged!’ What a picture of a heart! We see him standing on the shore of the ‘gean Sea, over against Corinth, with his arms extended towards that city, and in the attitude of speaking. We hear the words by which he seeks to relieve his overcharged breast, heaving and ready to burst with the fullness of those desires which he had long felt to come among them, satisfy them of the sincerity of his affection, and replenish their souls with the consolation with which he himself had been comforted. ‘O ye Corinthians, our mouth is open to you, our heart is enlarged! Ye are not straitened in us, but ye are straitened in your own bowels. Now, for a recompense in the same, (I speak as unto my children,) be ye also enlarged.’” — M’Crie’s Sermons, p. 29. — Ed. Hence it is, that the tongue, also, is free and unfettered, does not faulter, does not with difficulty draw up from the bottom of the throat broken syllables, as usually happens when the mind is influenced by a less joyful affection.

12. Ye are not straitened in us That is, “It is owing to your own fault that you are not able to share in this feeling of cheerfulness, which I entertain towards you. My mouth is opened, so that I deal familiarly with you, my very heart would willingly pour itself forth, “Mon coeur mesme s’ouuriroit volontiers pour vous mettre deuant les yeux l’affection que i’ ay enuers vous;” — “My very heart would willingly open itself up, so as to place before your eyes the affection which I entertain towards you.” but you shut up your bowels.” He means to say, that it is owing to their corrupt judgment, that the things that he utters are not relished by them.

13. Now the same requital He softens his reproof by addressing them kindly as his sons, and also by this exhortation, by which he intimates that he still entertains good hopes of them. By the same requital he means — mutual duty, for there is a mutual return of duty between a father and his sons. For as it is the duty of parents to nourish their children, to instruct them, to direct them by their counsel, and to defend them, so it is the dictate of equity, that children should requite their parents. (1 Timothy 6:4.) In fine, he means what the Greeks call ἀντιπελαργίαν — affection exercised in return. The term ἀντιπελαργία is compounded of αντι over against, and λαργος, a stork. It is employed to denote reciprocal affection, from an interesting peculiarity in the disposition of the stork. “This bird,” says Paxton, in his Illustrations of Scripture, (Edin. 1842,) volume 2, p. 432, “has long been celebrated for her amiable and pious dispositions, in which she has no rival among the feathered race. Her kind benevolent temper she discovers in feeding her parents in the time of incubation, when they have not leisure to seek their food, or when they have become old, and unable to provide for themselves.” The English word stork is derived from στοργὴ, affection, while the Hebrew name for this animal, חסידה, (chasidah,) is derived from חסד (chesed,) beneficence, because, says Bythner, “the stork nourishes, supports, and carries on its back, when weary, its aged parents.” See Calvin on the Psalms, vol. 4, p. 158, n. 2 Calvin, when commenting on 1Timothy 5:4, says, “Ips’ quoque ciconi’ gratitudinem suo exemplo nos docent. Unde et nomen ἀντιπελαργία;” — “The very storks, too, teach us gratitude by their example. Hence the term ἀντιπελαργία — affection in return.” — Ed. “I cherish,” says he, “towards you paternal affection: show yourselves then to be my sons by affection and respect in return.” At the same time there is a particular circumstance that must be noticed, That the Corinthians, having found so indulgent a father, may also show gentleness in their turn, and may requite his kind condescension by their docility, he exhorts them with this view to be enlarged in their own bowels. The Old Interpreter, not having caught Paul’s meaning, has added the participle having, and has thus expressed his own view rather than Paul’s. In our exposition, on the other hand, (which is Chrysostom’s, also,) there is nothing forced. The rendering of the Vulgate — “Eandem remunerationem habentes;” — “Having the same reward,” — is followed by. Wiclif, (1380,) ye that haw the same reward and also in the Rheims version, (1582,) hauing the same reward. — Ed.

14. Be not yoked As if regaining his authority, he now reproves them more freely, because they associated with unbelievers, as partakers with them in outward idolatry. For he has exhorted them to show themselves docile to him as to a father: he now, in accordance with the rights that belong to him, “Parlant comme en puissance et authorite de pere;” — “Speaking as with the power and authority of a father.” reproves the fault into which they had fallen. Now we mentioned in the former epistle See vol. 1, p. 282. what this fault was; for, as they imagined that there was nothing that was unlawful for them in outward things, they defiled themselves with wicked superstitions without any reserve. For in frequenting the banquets of unbelievers, they participated along with them in profane and impure rites, and while they sinned grievously, they nevertheless thought themselves innocent. On this account Paul inveighs here against outward idolatry, and exhorts Christians to stand aloof from it, and have no connection with it. He begins, however, with a general statement, with the view of coming down from that to a particular instance, for to be yoked with unbelievers means nothing less than to

have fellowship with the unfruitful works of darkness, (Ephesians 5:11,)

and to hold out the hand to them “Aux infideles;” — “To unbelievers.” in token of agreement.

Many are of opinion that he speaks of marriage, but the context clearly shows that they are mistaken. The word that Paul makes use of means — to be connected together in drawing the same yoke. It is a metaphor taken from oxen or horses, which require to walk at the same pace, and to act together in the same work, when fastened under one yoke. “Joachim Camerarius, in his Commentary on the New Testament, (Cambridge 1642,) suggests, that ἐτεροζυγοῦντες, may have a reference to a balance, and that Paul — would not have the Corinthians unequally balanced with unbelievers. The verb ζυγοστατειν, as he observes, is employed to denote the adjusting of scales in balance. It seems more natural, however, to understand the word, as Calvin and most other interpreters do, as derived from ἓτερος, (Another,) and ζυγὸς, as meaning a yoke, and as employed by Paul to mean, drawing on the other side of a yoke with another; or, as Beza explains it, “Qui cum sint divers’ conditionis, tamen in eodem opere mutuam operam pr’stant;” — “Those who, while in a different condition from each other, do nevertheless take their corresponding part in the same work.” — Ed. When, therefore, he prohibits us from having partnership with unbelievers in drawing the same yoke, he means simply this, that we should have no fellowship with them in their pollutions. For one sun shines upon us, we eat of the same bread, we breathe the same air, and we cannot altogether refrain from intercourse with them; but Paul speaks of the yoke of impiety, that is, of participation in works, in which Christians cannot lawfully have fellowship. On this principle marriage will also be prohibited, inasmuch as it is a snare, by which both men and women are entangled into an agreement with impiety; but what I mean is simply this, that Paul’s doctrine is of too general a nature to be restricted to marriage exclusively, for he is discoursing here as to the shunning of idolatry, on which account, also, we are prohibited from contracting marriages with the wicked.

For what fellowship He confirms his exhortation on the ground of its being an absurd, and, as it were, monstrous connecting together of things in themselves much at variance; for these things can no more coalesce than fire and water. In short it comes to this, that unless they would have everything thrown into confusion, they must refrain from the pollutions of the wicked. Hence, too, we infer, that even those that do not in their hearts approve of superstitions are, nevertheless, polluted by dissimulation if they do not openly and ingenuously stand aloof from them.

15. What concord has Christ with Belial? As to the etymology of the word Belial, even the Hebrews themselves are not agreed Beza, when mentioning the different views which have been taken of the etymology of the term Belial, remarks, that some derive it from בלי יעל beli jahal, (not profitable,) or from בלי מועיל beli mohil, (worthless,) and that the term, viewed as having this derivation, is peculiarly appropriate to Satan, as being diametrically opposed to Christ, the Greatest and Best; while Jerome derives it from בלי beli, (not) and עיל hol, (a yoke,) as though you should say — without a yoke, not subject to the yoke. Beza gives the preference to the former etymology, while he observes that the latter is also most appropriate to Satan as an apostate spirit. — The original term Belial is rendered in various instances in the Septuagint παράνομος, lawless. — There is here a slight variation in reading. The Edit. Princ. and the Textus Receptus have Βελίαλ. The Erasmian, Stephanic, and other early editions have Βελίαρ, which has been restored by Bengelius, Matthias, Griesbach, and Tittmann; and justly, for both external and internal evidence are in its favor; it being found in the majority of the MSS., in many early ecclesiastical writers, and Greek Fathers.” — Bloomfield. — Ed The meaning, however, is not doubtful. “Et assez notoire;” — “And is sufficiently well known.” For Moses takes a word or thought of Belial Thus in Deuteronomy 15:9, “Beware that there be not a thouqht in thy wicked heart.” The expression made use of is פך-יחיה דבר עם-לבבך בליעל “Lest there be in thine heart a thing of Belial.” The same expression occurs in Psalm 41:9, where David’s enemies represent him as suffering the punishment of detestable wickedness,דבר בליעל a thing of Belial.” — See Calvin on the Psalms, vol. 2, p. 120. — Ed. to mean a wicked and base thought, “Vne meschante et abominable parolle ou pensee;” — “A wicked and abominable word or thought.” and in various instances “Souvent en l’Escriture;” — “Frequently in Scripture.” those who are wicked and abandoned to iniquity, are called men, or sons of Belial. (Deuteronomy 13:13; Judges 19:22; 1 Samuel 2:12.) Hence it is, that Paul has employed the word here to mean the devil, the head of all wicked persons. For from what holds good as to the two heads, he comes down without delay to the members: “As there is an irreconcilable variance between Christ and Satan, so we also must keep aloof from partnership with the wicked.” When, however, Paul says that a Christian has no participation with an unbeliever, he does not mean as to food, clothing, estates, the sun, the air, as I have mentioned above, but as to those things that are peculiar to unbelievers, from which the Lord has separated us.

16. What agreement hath the temple of God with idols? Hitherto he has in general terms prohibited believers from associating with the wicked. He now lets them know what was the chief reason, why he had prohibited them from such an association — because they had ceased to reckon the profession of idolatry to be a sin. He had censured that liberty, and had exposed it at great length in the former Epistle. It is probable, however, that all had not yet been gained over, so as to receive the counsel which he had given. Hence it was that he complained of their being straitened in their own bowels — the only thing that hindered their proficiency. “Ce qui seul empeschoit que son enseignement ne proufitast enuers eux;” — “What alone hindered his teaching from being of advantage to them.” He does not, however, resume that subject anew, but contents himself with a short admonition, as we are accustomed to do, when we treat of things that are well known. At the same time his brevity does not prevent his giving sharp cuts. For how much emphasis there is in that single word, where he teaches that there is no agreement between the temple of God and idols! “It is a sacrilegious profanation, “C’est vn profanation horrible, et vn sacrilege detestable;” — “It is a horrible profanation, and a detestable sacrilege.” when an idol or any idolatrous service is introduced into the temple of God Now we are the true temples of God. Hence it is sacrilege to defile ourselves with any contamination of idols. This one consideration, I say, should be to you as good as a thousand. If you are a Christian, what have you to do with idols, (Hosea 14:8,) for you are the temple of God?” Paul, however, as I have already in part noticed, contends rather by way of exhortation than of doctrine, inasmuch as it would have been superfluous to be still treating of it, as if it were a thing doubtful or obscure.

As God saith, I will walk. He proves that we are the temples of God from this, that God of old promised to the people of Israel that he would dwell in the midst of them. In the first place, God cannot dwell among us, without dwelling in each one of us, for he promises this as a singular privilege — I will dwell in the midst of you Nor does this dwelling or presence consist merely in earthly blessings, but must be understood chiefly of spiritual grace. Hence it does not mean simply that God is near us, as though he were in the air, flying round about us, but it means rather that he has his abode in our hearts. If, then, any one objects, that the particle in simply means among, I grant it; but I affirm that, from the circumstance that God promises that he will dwell among us, we may infer that he also remains in us. “I will dwell in them. The words are very significant in the original, ἐνοικήσω ἐν αὐτοῖς, ‘I will indwell in them,’ so the words are. There are two ins in the original, as if God could have never enough communion with them.” — Leigh’s Annotatiots. — Ed. And such was the type of the ark, of which mention is made by Moses in that passage, from which Paul appears to have borrowed this quotation. (Leviticus 26:12.) If, however, any one thinks that Paul had rather in his eye Ezekiel 37:27, the argument will be the same. For the Prophet, when describing the restoration of the Church, mentions as the chief good, the presence of God, which he had himself in the beginning promised by Moses. Now what was prefigured by the ark, was manifested to us more fully in Christ, when he became to us Immanuel “C’est dire Dieu auce nous;” — “That is to say, God with us.” (Matthew 1:23.) On this account, I am of opinion that it is Ezekiel, rather than Moses, that is here quoted, because Ezekiel alludes at the same time to the type of the ark, and declares that it will have its fulfillment under the reign of Christ. Now the Apostle takes it for granted, that God dwells nowhere but in a sacred place. If we say of a man, “he dwells here,” that will not make the place a temple; but as to God there is this peculiarity, that whatever place he honors with his presence, he at the same time sanctifies.

17. Wherefore come out from the midst of them. This exhortation is taken from Isaiah 52:11, where the Prophet, when foretelling the deliverance, at length addresses the priests in these terms. For he makes use of a circumlocution to describe the priests, when he says, Ye that bear the vessels of the Lord, inasmuch as they had the charge of the vessels, by means of which the sacrifices, and other parts of divine worship, were performed. There can be no doubt that his design is to admonish them, that, while eagerly desirous to come forth, “Cependant qu’ils sont attendans auec ardent desir le iour de deliuerance;” — “While they are waiting with eager desire for the day of deliverance.” they should be on their guard against any contamination from the many pollutions with which the country “O — ils estoyent;” — “Where they were.” was overrun. Now this is no less applicable to us, than to the ancient Levites, for if so much purity is required on the part of the keepers of the vessels, how much more in the vessels themselves! Diodati, in his Annotations, explains the expression ye that bear the vessels of the Lord, (Isaiah 52:11,) to mean — “You sacred officers, to whom only it belongeth to carry the vessels and ornaments of the temple; and thereby are spiritually meant all believers, whereof every one beareth a vessel sacred to the Lord, viz., himself.” — Ed. Now all our members are vessels, set apart for the spiritual worship of God; we are also a royal priesthood. (1 Peter 2:9.) Hence, as we are redeemed by the grace of God, it is befitting that we keep ourselves undefiled in respect of all uncleanness, that we may not pollute the sanctuary of God. As, however, while remaining in this world, we are nevertheless redeemed, and rescued, from the pollutions of the world, so we are not to quit life with the view of departing from all uncleanness, but must simply avoid all participation. The sum is this. “If with a true affection of the heart, we aim at the benefit of redemption, we must beware of defiling ourselves by any contamination from its pollutions.”

18. I will be a Father unto you. This promise does not occur in one passage merely, but is repeated in various instances. Paul has added it with this view, that a recognition of the great honor to which God has exalted us, might be a motive to stir us up to a more ardent desire for holiness. For when God has restored his Church which he has gathered from profane nations, their redemption is attended with this fruit, that believers are seen to be his sons and daughters It is no common honor that we are reckoned among the sons of God: it belongs to us in our turn to take care, that we do not show ourselves to be degenerate children to him. For what injury we do to God, if while we call him father, we defile ourselves with abominations of idols! Hence, the thought of the high distinction to which he has elevated us, ought to whet our desire for holiness and purity.

CHAPTER 7

2 Corinthians 7:1

1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

1. Has igitur promissiones quum habeamus, dilecti, mundemus nos ab omni inquinamento carnis et spiritus, sanctificationem perficientes in timore Dei.

CHAPTER 6

2Co 6:1-18. His Apostolic Ministry Is Approved by Faithfulness in Exhortation, in Sufferings, in Exhibition of the Fruits of the Holy ghost: His Largeness of Heart to Them Calls for Enlargement of Their Heart to Him. Exhortations to Separation from Pollution.

1. workers together--with God (Ac 15:4; 1Co 3:9). Not only as "ambassadors."

beseech--entreat (2Co 5:20). He is describing his ministry, not exhorting directly.

you also--rather, "WE ALSO (as well as God, 2Co 5:20) beseech" or "entreat you": 2Co 6:14, 15, on to 2Co 7:1, is part of this entreaty or exhortation.

in vain--by making the grace of God a ground for continuance in sin (2Co 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (He 12:15; Jude 4). "The grace of God" here, is "the reconciliation" provided by God's love (2Co 5:18, 19; compare Ga 2:2).

2. For--God's own promise is the ground of our exhortation.

he saith--God the Father saith to God the Son, and so to all believers who are regarded as one with Him.

heard thee--In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare Joh 17:9, 15, 20, 24).

accepted ... accepted--The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (Is 49:8, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Psa 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (2Co 6:1) the word of reconciliation in His accepted time.

in the day of salvation--"in a day of salvation" (Lu 4:18, 19, 21; 19:42; He 3:7).

3. Resuming the connection with 2Co 6:1, interrupted by the parenthetical 2Co 6:2. "Giving no offense" (compare 1Co 10:33), "approving ourselves," and all the other participles down to 2Co 6:10, are nominatives to "we also entreat you" (2Co 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 Ro 14:13).

4. Translate, to mark the true order of the Greek words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to 2Co 3:1, he implies, We commend ourselves, not like them by word, but by deed.

patience--(2Co 12:12). Put first. "Pure-minded" follows (2Co 6:6). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.

5. stripes--(2Co 11:23, 24; Ac 16:23).

imprisonments--(2Co 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle.

tumults--(Ac 13:50; 14:5, 19; 16:22; and recently Ac 19:23-41).

labours--in the cause of Christ (2Co 11:23; Ro 16:12).

watchings--(2Co 11:27). Sleepless nights.

fastings--The context here refers to his trials, rather than devotional exercises (compare 2Co 11:27). Thus "foodlessness" would seem to be the sense (compare 1Co 4:11; Php 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in 2Co 11:27 it is spoken of independently of "hunger and thirst." (Compare Lu 2:37; Ac 10:30; 14:23). However, Mt 15:32; Mr 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. Gaussen remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."

6. By ... by, &c.--rather, as Greek, "In ... in," implying not the instrument, but the sphere or element in which his ministry moved.

knowledge--spiritual: in Gospel mysteries, unattainable by mere reason (1Co 2:6-16; 2Co 3:6, 17, 18).

long-suffering ... kindness--associated with "charity" or "love" (1Co 13:4), as here.

by the Holy Ghost--in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.

7. By the word of truth, by the power of God--rather, "In ... in," &c. As to "the word of truth" (compare 2Co 4:2; Col 1:5), and "the (miraculous) power of God" (2Co 4:7); 1Co 2:4, "in demonstration of the Spirit and of power."

by the armour--Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in Ep 6:13-17, here is made the whole Christian panoply (compare 2Co 10:4).

on ... right ... and ... left--that is, guarding on every side.

8. Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [Bengel]. Regarded "as deceivers" by those who, not knowing (2Co 6:9), dishonor and give us an evil report; "as true," by those who "know" (2Co 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.

9. unknown ... yet well known--"unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (2Co 6:8). Conybeare explains, "Unknown by men, yet acknowledged by God" (1Co 13:12). Perhaps both God and men (believers) are intended as knowing him (2Co 5:11; 11:6).

dying ... live--(2Co 1:9; 4:10, 11; 11:23). Compare Gaussen's remark, see on 2Co 6:5. "Behold" calls attention to the fact as something beyond all expectation.

chastened ... not killed--realizing Psa 118:18.

10. The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.

making many rich--Spiritually (1Co 1:5), after the example of our Lord, who "by His poverty made many rich" (2Co 8:9).

having nothing--Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (1Co 7:30).

possessing all things--The Greek implies firm possession, holding fast in possession (compare 1Co 3:21, 22). The things both of the present and of the future are, in the truest sense, the believer's in possession, for he possesses them all in Christ, his lasting possession, though the full fruition of them is reserved for the future eternity.

11. mouth ... open unto you--I use no concealment, such as some at Corinth have insinuated (2Co 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Php 4:15). The enlargement of his heart towards them (2Co 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare 1Ki 4:29; Psa 119:32; Is 60:5).

12. Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.

bowels--that is, affections (compare 2Co 12:15).

not straitened in us--that is, for want of room in our hearts to take you in.

13. Translate, "As a recompense in the same kind ... be enlarged also yourselves" [Ellicott]. "In the same way" as my heart is enlarged towards you (2Co 6:11), and "as a recompense" for it (Ga 4:12).

I speak as unto my children--as children would naturally be expected to recompense their parents' love with similar love.

14. Be not--Greek, "Become not."

unequally yoked--"yoked with one alien in spirit." The image is from the symbolical precept of the law (Le 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (De 22:10), "Thou shalt not plough with an ox and an ass together." Compare De 7:3, forbidding marriages with the heathen; also 1Co 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (2Co 6:16; 1Co 8:10; 10:14).

fellowship--literally, "share," or "participation."

righteousness--the state of the believer, justified by faith.

unrighteousness--rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.

light--of which believers are the children (1Th 5:5).

15. Belial--Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [Bengel].

he that believeth with an infidel--Translate, "a believer with an unbeliever."

16. agreement--accordance of sentiments (compare 1Ki 18:21; Ep 5:7, 11).

the temple of God--that is, you believers (1Co 3:16; 6:19).

with idols--Compare Dagon before the ark (1Sa 5:2-4).

as--"even as God said." Quotation from Le 26:12; Jr 31:33; 32:38; Eze 37:26, 27; compare Mt 28:20; Joh 14:23.

walk in them--rather, "among them." As "dwell" implies the divine presence, so "walk," the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.

my people--rather, "they shall be to me a people."

17. Quoted from Is 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.

be ye separate--"be separated" (Ho 4:17).

touch not the unclean thing--rather, "anything unclean" (2Co 7:1; Mi 2:10). Touching is more polluting, as implying participation, than seeing.

receive you--The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (2Co 5:1-10). With this accords the clause, "Come out from among them," namely, so as to be received to me. So Eze 20:41, "I will accept you"; and Zep 3:19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (1Co 7:31; 5:9, 10).

18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than (2Co 6:16), "I will be their God, and they ... My people." Compare the promise to Solomon (1Ch 28:6; Is 43:6; Re 21:3, 7; Jr 31:1, 9).

Lord Almighty--The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.

We then, as workers together with him - Συνεργουντες δε και παρακαλουμεν. 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, την χαριν του Θεου, 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.

For he saith - That is, God hath said it, by the prophet Isaiah, Isa 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 עת רצון eth ratson, the time of God's pleasure or benevolence, of which all the faithful were in expectation; and the day of salvation, יום שועה 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. 2Cor 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 offense 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, 2Cor 5:18.

2. He appointed the apostles to proclaim to mankind the doctrine of reconciliation, 2Cor 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, 2Cor 5:20, 2Cor 5:21.

4. They show also that all this was agreeable to the declaration of God by the prophet Isaiah, Isa 49:8, where he predicts the days of the Messiah, and the grace then to be communicated, 2Cor 6:2.

5. The apostle then, speaking in the person of all his fellow laborers, who had this ministry of reconciliation intrusted to them, exhorts them not to receive such a benefit of God in vain, 2Cor 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, 2Cor 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, 2Cor 6:4, etc.

This view of the subject, if I mistake not, shows a beautiful consistency throughout the whole.

Giving no offense - The word προσκοπη, read προσκομμα, Rom 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 offense, and vilify the Gospel of Christ.

But in all things approving ourselves - The apostle now proceeds to show how conscientiously himself and his fellow laborers acted, in order to render the ministry of reconciliation effectual to the salvation of men. They not only gave no offense in any thing, but they labored 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 - Εν θλιψεσιν. 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 - Εν αναγκαις· Straits and difficulties; including all that want and affliction which arose from the impoverished state of the Church.

In distresses - Εν στενοχωριαις. 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.

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 labors - Both with our own hands to provide for ourselves the necessaries of life, that we might not be chargeable to others; and in labors 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.

By pureness - Εν ἁγνοτητι· 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 רוח הקדש ruach hakkodesh, 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 - Εν αγαπῃ ανυποκριτῳ· 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.

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 armor of righteousness - Such as that described by the apostle, Eph 6:13-17, which he calls there the whole armor 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 armor 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 armor 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.

By honor and dishonor - 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.

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.

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 labor 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."

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.

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 the note on Mat 9:36.

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.

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 ἑτεροζυγειν 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, etc. - As 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?

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: ενοικησω εν αυτοις· 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.

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; etc. Those who will have the promises of 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.

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 - Κυριος παντοκρατωρ· 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." Hos 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.

We then not only beseech, but as fellow - labourers with you, who are working out your own salvation, do also exhort you, not to receive the grace of God - Which we have been now describing. In vain - We receive it by faith; and not in vain, if we add to this, persevering holiness.

For he saith - The sense is, As of old there was a particular time wherein God was pleased to pour out his peculiar blessing, so there is now. And this is the particular time: this is a time of peculiar blessing. Isaiah 49:8.

Giving, as far as in us lies, no offence, that the ministry be not blamed on our account.

But approving ourselves as the ministers of God - Such as his ministers ought to be. In much patience - Shown, In afflictions, necessities, distresses - All which are general terms. In stripes, imprisonments, tumults - Which are particular sorts of affliction, necessity, distress In labours, watchings, fastings - Voluntarily endured. All these are expressed in the plural number, to denote a variety of them. In afflictions, several ways to escape may appear, though none without difficulty in necessities, one only, and that a difficult one; in distresses, none at all appears.

In tumults - The Greek word implies such attacks as a man cannot stand against, but which bear him hither and thither by violence.

By prudence - Spiritual divine; not what the world terms so. Worldly prudence is the practical use of worldly wisdom: divine prudence is the due exercise of grace, making spiritual understanding go as far as possible. By love unfeigned - The chief fruit of the Spirit.

By the convincing and converting power of God - Accompanying his word; and also attesting it by divers miracles. By the armour of righteousness on the right hand and the left - That is, on all sides; the panoply or whole armour of God.

By honour and dishonour - When we are present. By evil report and good report - When we are absent. Who could bear honour and good report, were it not balanced by dishonour? As deceivers - Artful, designing men. So the world represents all true ministers of Christ. Yet true - Upright, sincere, in the sight of God.

As unknown - For the world knoweth us not, as it knew him not. Yet well known - To God, and to those who are the seals of our ministry. As dying, yet behold - Suddenly, unexpectedly, God interposes, and we live.

As sorrowing - For our own manifold imperfections, and for the sins and sufferings of our brethren. Yet always rejoicing - In present peace, love, power, and a sure hope of future glory. As having nothing, yet possessing all things - For all things are ours, if we are Christ's. What a magnificence of thought is this!

From the praise of the Christian ministry, which he began 2Cor 2:14, he now draws his affectionate exhortation. O ye Corinthians - He seldom uses this appellation. But it has here a peculiar force. Our mouth is opened toward you - With uncommon freedom, because our heart is enlarged - In tenderness.

Ye are not straitened in us - Our heart is wide enough to receive you all. But ye are straitened in your own bowels - Your hearts are shut up, and so not capable of the blessings ye might enjoy.

Now for a recompence of the same - Of my parental tenderness. I speak as to my children - I ask nothing hard or grievous. Be ye also enlarged - Open your hearts, first to God, and then to us, so 2Cor 8:5, that God may "dwell in you," 2Cor 6:16; 7:1; and that ye may "receive us," 2Cor 7:2.

Be not unequally yoked with unbelievers - Christians with Jews or heathens. The apostle particularly speaks of marriage. But the reasons he urges equally hold against any needless intimacy with them. Of the five questions that follow, the three former contain the argument; the two latter, the conclusion.

What concord hath Christ - Whom ye serve. With Belial - To whom they belong.

What agreement hath the temple of God with idols - If God would not endure idols in any part of the land wherein he dwelt, how much less, under his own roof! He does not say, with the temple of idols, for idols do not dwell in their worshippers. As God hath said - To his ancient church, and in them to all the Israel of God. I will dwell in them, and walk in them - The former signifying his perpetual presence; the latter, his operation. And I will be to them a God, and they shall be to me a people - The sum of the whole gospel covenant. Lev 26:11, &c.

Touch not the unclean person - Keep at the utmost distance from him. And I will receive you - Into my house and family. Isaiah 52:11; Zeph 3:19,20.

And ye shall be to me for sons and for daughters, saith the Lord Almighty - The promise made to Solomon, 1Chr 28:6, is here applied to all believers; as the promise made particularly to Joshua is applied to them, Heb 13:5. Who can express the worth, who can conceive the dignity, of this divine adoption? Yet it belongs to all who believe the gospel, who have faith in Christ. They have access to the Almighty; such free and welcome access, as a beloved child to an indulgent father. To him they may fly for aid in every difficulty, and from him obtain a supply in all their wants. Isaiah 43:6.

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

Ministers of the Gospel are Fellow workers together with Christ; though but as Instruments, serving him as the Principal Agent, and efficient Cause: He trod the Wine-press of his Fathers wrath alone, and had no Partner in the Purchace of mans salvation; but in the application of the purchased salvation, he admits of Fellow-workers. Though the internal work be his alone, and the effects of his Spirit upon the Souls of those whose hearts are changed; yet there is a Ministerial part, which lyeth in Exhortation and Argument, by the Ear conveyed to the Soul; thus Ministers work together with Christ. And without him they can do nothing: They are Workers, but they must have Christ work with them, or they will find that they labour in vain.

Grace signifieth any free Gift; and 'tis in the New Testament variously applied; but here it signifies, the Doctrine of the Gospel, held forth in the Preaching of it; which these Corinthians had received with the Ears of their Bodies. And this was Paul's, and should be every godly Minister's work, not with roughness, but with all mildness and gentleness, to beseech those to whom they preach the Gospel, that they would believe and embrace it, and live up to the holy Rules of it; without which (as to their Souls benefit) all the kindness of God, in affording them the Gospel and means of Grace, is in vain and lost; (though God yet hath his End, and his Ministers shall be a sweet savour to God, as well with reference to them that perish, as those who shall be saved). For the effectual Grace of God in the heart, that cannot be received in vain; nor is that here spoken of.

Marginal references: 1 Cor. 3.9.; Heb. 12.15.

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

The words here quoted, are taken out of the Prophet Isaiah, 49.8. according to the Septuagint's Translation. Though some think, that the Apostle here doth but accommodate to the Spiritual Salvation brought in by Christ, a temporal Salvation mentioned, and primarily intended; yet the most and best Interpreters rather judge, that whole Chapter in Isaiah to refer to Christ, and that the Salvation there mentioned, is to be understood of the Spiritual Salvation of the Gospel; of which also the Apostle speaketh here, and maketh these words (as in the Prophet) the words of God the Father to Christ his Son, testifying both his assistance of him in the accomplishment of the work of mans redemption, and his acceptance of him; According to which sense, the Accepted time is the same with what the Apostle calls, The fulness of time; (though it may also be so called in the same sense that the Apostle calleth the Gospel a faithful Saying, worthy of all acceptation, 1 Tim. 1.15.) in which sense the Gospel-time was prophesied of as an acceptable time, Gen. 49.10. Haggai 1.8.

Now is that accepted, or acceptable time, now is that day of salvation spoken of by the Prophet; therefore you are concerned to receive this Grace of the Gospel, and to live up to the Rule of it.

3 Giving no offence in any thing , that the ministry be not blamed .

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 1 Cor. 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 shewing in their Example what they ought to be.

The Ministry here may either signifie the Office of the Ministry, or the Subject of it, the Gospel, which, ch. 5.18. is called the Ministry of Reconciliation; not only the Office of the Ministry, but the Gospel it self, suffereth by the scandalous conversation of Ministers and private Christians; ignorant persons being not able, or not willing, to distinguish betwixt the faults of persons, and the faults of a Doctrine or Office.

4 But in all things approving our selves as the ministers of God , in much patience , in afflictions , in necessities , in distresses .

Ministers of the Gospel are in the first place to be considered as the Ministers of God, secondarily as Ministers and Servants of the Church; which they ought to serve so far, as in serving it they do obey Christ. None can approve, or commend themselves for Ministers of God that live a scandalous life: God hath not sent them to lay stumbling blocks in, but to remove them out of the way of men.

Patience signifies an enduring of Evils, quietly and cheerfully, at the command of God; or when we see it is the Will of God, we should patiently submit to put our necks into the heaviest Yokes. The Apostle goes on reckoning up several Species of those Evils:

Affliction is a general term signifying any Evils that wear out our Bodies.

Necessities signifie any bodily wants of food, or raiment, or whatever is for the use of mans life.

Distresses signifie properly a man's being straitned, or thrust up in a place, so as that he knoweth not how to steer himself; and, Metaphorically, a want of counsel, not knowing what to do, or which way to turn our selves.

Marginal references: Gr. commending, Chap. 4.2.; 1 Cor. 4.1.

5 In stripes , in imprisonments , in tumults , in labours , in watchings , in fastings .

The Apostle. Chap. 11.23. tells us he was in stripes often; and ver. 24. that of the Iews he five times received forty stripes save one: we read of his many stripes, 23.

Of the imprisonment of him, and Silas, Act. 26. (which was not the only time before the writing of this Epistle, as appeareth by this Verse.)

Tumults, or Seditions raised by the Jews and the Heathens; we have a Record of one at Ephesus, Acts 19. caused by Demetrius; Others, by Tumults here, understand unfixed and incertain habitations, tossings to and fro, so, as they could be quiet in no place; but the former seemeth rather the sense of the Word, as Luke. 21.9. 1 Cor. 14.33.

Labours, he either means labours with his hands; (which Paul was sometimes put to, as Acts 18.1, 2, 3. & 20.34.) Or travels, and journies. The word is a general word, significative of any pains that men take.

Religious watching, Chap. 11.27.

In fastings, as acts of Discipline, by which he kept under his body, and brought it under subjection; (as he told us, 1 Cor. 9.27.)

Marginal references: Or, in tossings to and fro.

6 By pureness , by knowledge , by long suffering , by kindness , by the holy Ghost , by love unfeigned .

As the Apostle in the former words had declared the patience of his conversation, in the enduring of the afflictions of the Gospel; so in this Verse he declares the more internal holiness of it, under the general Notion of pureness; shewed in his knowledge, faith, gentleness, kindness or goodness towards all men. The word translated pureness signifieth rather the universal rectitude of his heart and ways, than (as some think) the habit or exercise of any particular vertue.

In, or by, Knowledge; a right understanding and notion of spiritual things: if it doth not here signifie Faith, which is a Superstructure on this Foundation, and that habit which hath a special influence upon purifying the heart, Acts 15.9. Without knowledge there can be no purity, Prov. 19.2.

By long-suffering, the Apostle means not being easily provoked by such as had offended him, or done him wrong.

The word translated Kindness, signifies generally any goodness by which a man may shew himself either sweet and pleasant, or useful and profitable unto his Neighbour.

Thus the Apostle sheweth how he behaved himself; but not through his own strength, but through the influence and assistance of the Holy Ghost.

The Love unfeigned here mentioned, is a general term signifying that habit of Grace wrought in his Soul by the holy Spirit of God, which was the Principle of the long-suffering and kindness before mentioned.

7 By the word of truth , by the power of God , by the armour of righteousness, on the right hand, and on the left .

Living up to, and keeping our eye upon the Word of God, which is the Word of Truth: This seemeth to be the sense rather than speaking truth to every one, (as some have thought.)

By the efficacious working of the Spirit of God upon our hearts, inabling us to live up to the Doctrine we preach. Some understand here, by the Power of God, that extraordinary Power of working Miracles, which God gave the Apostles; Others, the Gospel, which the Apostle calls the Power of God to Salvation, Rom. 1.16. It may be understood of the first and the last joined together; for the Gospel is no otherwise the Power of God to Salvation, than as it is attended, to the Souls of those to whom it is so made powerful, with the inward, powerful, efficacious working of the holy Spirit.

By the Armour of Righteousness, he means a good Conscience, (which cannot be without an universal rectitude, or uprightness of life) which is a defence against all Temptations, either from prosperity, or from adversity. In which sense that of Solomon is true, He that walketh uprightly, walketh safely, Prov. 10.9. and David prayeth, Psal. 25.21. Let integrity and uprightness preserve me.

Marginal references: 1 Cor. 2.4.; Chap. 10.4. Eph. 6.11, 13. 2 Tim. 4.7.

8 By honour, and dishonour , by evil report, and good report ; as deceivers, and yet true :

We depart not from our integrity, whether we be honoured, or dishonoured.

Well or evilly reported of. This hath from the beginning been the lot of all the faithful Ministers of Christ; some have given them honour, others have cast reproach upon them; some have given a good report of them, some an evil report.

Some have represented them as Impostors, and such as deceived the people; others have spoken of them as true men: their business is to go through good report and bad report, honour and dishonour, still holding fall their integrity.

9 As unknown , and yet well known : as dying, and behold we live : as chastened, and not killed :

Dealt with by Jews and Heathens, as persons wholly unknown to them, though we be sufficiently known.

Or being such whom the World knoweth not, as to our state towards God, and interest in him, though it knows us well enough as to our other circumstances.

So hunted and persecuted, as that we appear every day dying; yet such hath been the Power of Gods Providence, that we yet live: And

though our heavenly Father chasteneth us, yet we are not utterly consumed; the Apostle alludeth to that, Psal. 118.18. The Lord hath chastened me sore, but he hath not given me over to death.

Marginal references: Chap. 4.2.; Chap. 4.10, [illegible: 1 letter].

10 As sorrowful, yet always rejoycing : as poor, yet making many rich : as having nothing, and yet possessing all things .

Appearing to others as persons drowned in griefs and sorrows, yet we are always rejoicing in God, (Hab. 3.17, 18.) and in the testimony of a good Conscience, Chap. 1.12.

In outward appearance poor, having no abundance of the good things of this life; yet making many rich in Knowledge and Grace: God by us dispensing to them the Riches of his Grace.

As having nothing, no houses, no lands, no silver or gold, Acts 3.6. yet being as well satisfied and contented, as if all things were ours; as well satisfied with that little which we have, as the men of the World are with their abundance; possessing all things in Christ, though having little in the Creature.

11 O ye Corinthians, our mouth is open unto you, our heart is enlarged .

Our mouth is open to speak freely to you, and to communicate to you the whole Will and Counsel of God; our heart is [illegible: 1 word] both by the Love that I have towards you, and by the [illegible: 1 word] that i[illegible: 1 letter] have in you. This inlargement of my heart is that which openeth my lips, and makes me speak freely to you, both in admonishing you of your [illegible: 1 word] ▪ and in exhorting you to your duty.

Marginal references: [illegible: 1 word]. 7.2, 3.

12 Ye are not straitned in us , but ye are straitned in your own bowels .

If you cannot mutually rejoice in me, and what I write; or if you do not repay me the like affection, the fault is not in me; I have done my duty, and that too from a true Principle of Love to you.

But it is through mistakes, and misapprehensions in your selves, your not [illegible: 1 letter]right conceiving of me in the discharge of my Apostolical Office. Or the cause of your trouble and sorrow, is from your selves, upon your suffering the incestuous Person, and other scandalous persons, to abide in your Communion; which was an Errour I could not but take notice of, according to that Apostolical Authority which God hath committed to me.

13 Now for a recompence in the same, ( I speak as unto my children) be ye also enlarged .

Be ye also inlarged, both in Love to me, and also in Obedience; it is but a just recompence for that great affection which I have born, and upon all occasions shewed to you; and also for that Faithfulness which I have shewed in discharging the duty of my relation to you. For I speak as a Father unto Children, it being but reasonable, that Children should recompence to their Fathers their Love to them; and be as exact and faithful in their duty to their Parents, as their Parents are in their duty towards them.

Marginal references: 1 Cor. 4.14.

14 Be ye not unequally yoked together with unbelievers : For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness ?

They too much restrain the sense of this general Precept, who either limit it to Religious Communion with Idolaters, or to Civil Communion in Marriages. The Precept is delivered in a term of more general significancy, than to be limited by either of these; (though both of them questionless be comprehended in it) [non-Latin text not transcribed], do not become such as in the same yoke draw another way. It is a Metaphor drawn from Horses or Oxen; which should draw together, being in the same yoke, neither standing still, nor yet holding back. It is a general Precept, prohibitive of all unnecessary communion and intimate fellowship with such, as either in matters of Faith, or Worship, or in their Lives and Conversations, declare themselves to be Unbelievers: (for why we should expound [non-Latin text not transcribed] of Infidels meerly, I cannot tell) especially considering, that the Apostle, 1 Cor. 5.9, 11. seems to allow a further communion with an Heathen, than with a notoriously scandalous Christian. So as this Precept may reasonably be interpreted by those in the former Epistle, of marrying with such, eating with them at Idol-feasts, or at the Lords Table, (as Chap. 5.) maintaining intimate Communion with them, &c.

The reason he giveth, is, because they could have no comfortable communion with such; they were Righteousness ▪ those persons were Vnrighteousness; they were Light, such persons were Darkness, that is, full of the darkness of sin and ignorance. In the mean time this Precept ought not to be extended to a total avoiding of Commerce with, or being in the Company of, either Heathens, or scandalous persons; for as to that, the [illegible: 1 letter]ame Apostle had before determined it lawful, 1 Epist. 5.11. whatever Communion with such persons is either necessary from the Law of God, or Nature; or for the support and upholding of humane Life and Society, is lawful even with such persons; but all other is unlawful.

Marginal references: Deut. 7.2.; 1 Sam. 5.2, 3. 1 King. 18.21. 1 Cor. 10.21.

15 And what concord hath Christ with Belial ? or what part hath he that believeth with an infidel ?

By Belial in this Text, very good Interpreters understand the Devil; judging that the Apostle here opposeth Christ, who is the Head of Believers, and of the Church, to him who is the Head of all Vnbelievers, and the God of the World. The term is used only in this place in the New Testament, but very often in the Old Testament, to express men notoriously wicked and scandalous, Deut. 13.13. Iudg. 19.22. 1 Sam. 1.16▪ & 2.12. & 25.17. 2 Sam. 16.7. 2 Chron. 13.7. The Hebrews themselves are not agreed in the Etymology of it; Psal. 101.3. a wicked thing is called a thing of Belial (as may be seen in the Margents of our Bibles) so as the Argument is drawn from our duty of Conformity to our Head; Christ hath no fellowship with the Devil, therefore we ought to have no unnecessary communion with such who manifest themselves to be of their Father the Devil, by their doing his works; nor hath Christ any communion with the Sons of Belial.

What part or portion, that is, what society or communion hath a Believer with one that believeth not? What hath he to do with him? It was an usual Phrase amongst the Jews, Iosh. 22.25.27. Some by this part understand, what portion in the life to come: in which sense it teacheth us, that we should maintain intimate and elective communion in this life only with such, as we would gladly have our portion with in another life. But the most judicious Interpreters think this is not intended in this place.

16 And what agreement hath the temple of God with idols ? For ye are the temple of the living God , as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people .

This particular instance giveth some Expositors occasion to interpret v. 14. of communion with Idolaters in such Acts of Religion as are proper to them; but nothing hinders but that that Precept may be interpreted more generally, though the Apostle gives this as one particular instance, wherein he would have them avoid communion with Unbelievers.

The Argument is drawn from what the Apostle had before asserted 1 Cor. 3.16. & 6.19. their being the Temples of the Holy Ghost. Which he proveth from Lev. 26.12. Ezek. 37.26, 27.

Not that what the Apostle meaneth here, is the literal meaning of Levit. 26.11, 12. for it is manifest, that God by Moses there, is speaking not of Gods dwelling in the persons of Believers, or in his Church, but of that gracious presence and manifestation of himself to his People in the Tabernacle erected by his order. Some therefore think, that the place here alluded to, though not quoted verbatim, is, that Ezek. 37.26. which is a promise respecting the Kingdom of Christ; where God promi[illegible: 1 letter]eth to make a Covenant of Peace with his people, and saith, I will place them, and multiply them, and will set my Sanctuary in the midst of them for evermore: my Tabernacle also shall be with them, yea, I will be their God, and they shall be my people. The words, as they are here quoted, are intirely to be found in no one Text of holy Writ; it is sufficient that they are to be found there in parts. Nor doth this Text so properly speak of Gods dwelling in particular Believers, as of his dwelling in the Churches of his People; therefore though he speaks of many, ye are, yet Temple is in the Singular Number. These many are but one body; the Church in which God dwelleth, and with which he hath Communion, which is expressed by walking in them; as in the Revelation, he is said to walk in the midst of the golden Candlesticks. Nor is the term living vainly added to God; for besides that he is usually so called, as being Ever living, and the Fountain of all Life; it also sheweth the opposition betwixt him and Idols, which are dead things: and therefore God could have no more Communion with Idols, than the living can have with the dead; nor could they have Communion with the living God and dead Idols. Nor could they be the People of the living God, and the People or Worshippers of dead Idols; so as those that were Idolaters, must lose the advantage of that Covenant wherein God had said, I will be your God, and you shall be my people.

Marginal references: Heb. 3.6.

17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you .

The Apostle here quoteth words out of the Old Testament, no where to be found there syllabically, without variation; but keeping to the sense of them, (which is a thing very usual with the Penmen of the New Testament.) The first quotation seemeth to be taken from Isa. 52.11. Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, be ye clean that bear the Vessels of the Lord. Interpreters are not agreed, as to the Term from whence the Prophet there admonisheth the Jews to depart: Some make it to be their former sinful courses; others make it to be the Kingdom of the Devil and Antichrist; others make it to be literal Babylon; the Prophet foreseeing, that when the Jews should have a liberty given them to leave Babylon, (which happened in the time of Cyrus the Persian Monarch) some of them (now as it were incorporated with the Chaldeans) would linger and find a difficulty to pluck up their stakes in Babylon, though it were in order to their return to Ierusalem, heretofore the joy and praise of the whole Earth. Whatever was the Prophets meaning, certain it is, the Apostolical Precept cannot be interpreted of a leaving literal Babylon, for neither the Christian Jews, or Gentiles, were at this time there; he must therefore be understood of a mystical Babylon. And the sense must be this, Come out, and be ye separate from those with whom your Souls will be in as much danger as the Iews were in the literal Babylon. But whether by these are to be understood Idolaters only, or all notorious scandalous Livers, is the question. The true determination of which, I conceive, dependeth upon the sense of those words, Come ye out, Be ye separate. Which words, I think, are not fully interpreted by those that follow, Touch not the unclean thing; for, doubtless, the former words are a Precept concerning the means to be used in order to that as an end; it being an hard thing to touch pitch, and not to be defiled therewith. On the other side, they interpret it too rigidly, who make it to be a prohibition of all Commerce, or company with such persons; for this is contrary to the Apostolical Doctrine in his former Epistle to this Church, where he had allowed, Chap. 5. a civil Commerce and Traffick with the worst of men; and Chap. 7. had forbidden the separation of Christians and Heathens, once joined in Marriage, unless the Unbeliever first departed. The Text therefore must be understood only of Elective, and unnecessary, intimate Communion; and is much the same with that, v. 14. be ye not unequally yoked with Vnbelievers. So as that it doth by no means justifie the withdrawing of all civil or religious Communion from those whose judgments or practice in all things we cannot approve; 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. And our forbearing to touch their unclean things in that fellowship and communion, which we are allowed with them, having no fellowship with them in their unfruitful works of darkness, but reproving them, even while in ci[illegible: 1 letter]il things, and some religious actions, we have some fellowship with them.

Marginal references: Rev. 18.4.

18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty .

The latter words, which are a promise of Gods reception of them who for his sake withdraw from a sinful Communion with Idolaters, and scandalous persons, are taken out of Ier. 31.1, 9. and teach us this, That none can reasonably expect that God should fulfil his Covenant with them, who make no conscience of fulfilling their part in it with him; nor claim the benefits of a Father, who perform not the duties of his Children: but on the contrary, those who are conscientious in the discharge of their duties of filial obedience, may expect from him both the kindness and the protection of a Father, (which is the more valuable, because he is the Lord God Almighty, who wants no power to protect them, or so to influence them, as to make them in all things happy, as the Children of so great a Father.)

Marginal references: Rev. 21.7.

Ministry of the Apostles. (a. d. 57.)

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

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. xi. 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.

Cautions against Mingling with Unbelievers. (a. d. 57.)

11 O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12 Ye are not straitened in us, but ye are straitened in your own bowels. 13 Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged. 14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

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?

CHAP. VI. Verſe 1. As workers together]

NOt as coadjutours, but as inſtruments, ſuch as God is pleaſed to make uſe of. See the Note on 1 Cor. 3.9.

The grace of God in vain] That Embaſſage of grace, Chap. 5. 20.Life of K. Ed. 6. by St [illegible: 2 letters]. Hay p. 74. Or that unſpeakable gift of Chriſt, v. 21. which many uſe as homely as Rachel did her fathers gods; ſhe hid them in the litter and ſat on them: or as that lewd boy in Kets conſpiracy, who when the Kings pardon was offered the Rebels by an herald, he turned toward him his naked poſteriours, and uſed words ſutable to that geſture. One ſtanding by diſcharged an harquebuz upon the body, &c.

Verſe 2. Now is the accepted time] He purpoſely beats upon the [non-Latin text not transcribed], becauſe opportunity is headlong, and, if once paſt, irrecoverable. Some are Semper victuri, as Seneca ſaith, they ſtand trifling out their time, and ſo fool away their ſalvation. God will not alwaies ſerve men for a ſinning-ſtock. Patientia laſa fit furor. Doe we therefore as Millers and Mariners, who take the gale when it cometh, and make uſe of it, becauſe they have not the winde in a bottle.

Now is the day of ſalvation] And God will not ſuffer men twice to neglect it. If once paſt, it will never dawn again. Catch therefore at opportunities, as the Eccho catcheth the voice, Pſal. 27. take the nick of time. God is more peremptory now then ever, Heb. 2.2, 3.

Verſe 3. Giving no offence] A Miniſter ſhould be as Abſolom 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 Common-wealth.

Verſe 4. In much patience] Or tolerance, ſuffering hardſhip, as good ſouldiers of Jeſus Chriſt.

In afflictions] Out of which there is little or no uſe of patience: at leaſt ſhe cannot have her perfect work, Jam. 1.4.

In neceſſities] Want of neceſſaries.

In diſtreſſes] Such ſtraits, as that we are at a ſtand, [non-Latin text not transcribed]. and have not whether to turn us: we are in a little eaſe, as it were.

Verſe 5. In impriſonments] Chryſostome ſaith, he had rather be Paul caſt into priſon, then Paul wrapt up into Paradiſe.

Verſe 6. By pureneſſe] By lamb-like ſimplicity or ſincerity. [non-Latin text not transcribed]. Religion loves to lie clean, ſaid one. Godlineſſe muſt run thorow our whole lives as the woof doth thorow the web. See Iſa. 33.14. No gold or precious ſtone is ſo pure as the prudent minde of a pious man, ſaid divine Plato.

Verſe 7. On the right hand, &c.] Againſt the worlds both irritamenta and terriculamenta, both allurements and affrightments. Contempt us eſt à me Romanus & favor & furor, ſaid Luther, when the Pope one while entiſed him, and another while threatned him. When he was offered to be Cardinall, if he would be quiet, he replied, No, not if I might be Pope. When he was told that he ſhould finde no favour. Quid verò facere poterunt? Epiſt ad Spal. (ſaid he) occident? Nunquid reſuſcitabunt, ut iterum occidant[illegible: 1 letter] What will they do? will they kill me? But can they raiſe me to life again, that they may kill me again? Can they kill me the ſecond time?

Verſe 8.Act. and Mon. fol. 1491. By honour and diſhonour, &c.] It is written on heaven-doors (ſaid that Martyr) Do well and hear ill. A bad report port is the ordinary reward of very-well-doing: which made Luther wax proud even of his reproach.Tom. 1. oper. Lat. p 31. [illegible: 1 letter] Superbus fio, ſaid he quod video nomen peſſimum mihi creſcere. Hierome alſo writeth to Auguſtine, Quod ſignum major is gloriae eſt, omnes haeretici me deteſtantur. This is my glory, that none of the heretikes can give me a good word or look.Qui boni viri famam perdidit ne conſcientiam perderet, Sen. It was a divine ſaying of Seneca, No man ſets a better rate upon vertue, then he that loſeth a good name to keep a good conſcience.

As deceivers] Aſperſed for ſuch, as Chriſt was, Mat. 27.63. And Lucian blaſphemouſly termeth him [non-Latin text not transcribed], the crucified cezener.

Verſe 9. As unknown] To the world, 1 Joh. 3, 1, 2. A Prince in a ſtrange Land is little ſet by, as not known. Ʋnkent unkiſt, as the Northern Proverb hath it.

Well known] To them that have ſpirituall judgement, and can prize a perſon to his worth: which the worlds wizards cannot do, Iſa. 53.2, 3.

And not killed] God will have a care of that: he corrects in meaſure, he ſmites his, not at the root, but in the branches, Iſa. 27.8. As it is a rule in phyſick ſtill to maintain nature, &c. ſo doth God ſtill keep up the ſpirits of his people by cordials, Iſa. 57.16.

Verſe 10. As ſorrowfull, yet, &c] Gods works are uſually done in oppoſitis contrarys, as Luther ſaid. Out of the eater he brings meat, &c. This riddle the world underſtands not.

Yet poſſeſſing all things] Godlineſſe hath an autarkie, a ſelf-ſufficiency, 1 Tim. 6.6. Cuicum paupertate benè convenit, pauper non eſt, faith Seneca. A contented man cannot be a poor man.

Verſe 11. Our mouth is open unto you] We ſpeak thus freely unto you, out of our deep affection towards you: we even carve you a piece of our heart, we pour forth our ſelves in this floud of ſpeech, that thereby ye may take a ſcantling of our over-abundant love to your fouls. [non-Latin text not transcribed], open-mouthed men are put for fools oftentimes in Lucian and Aristophanes. But in another ſenſe then the Apoſtle here uſeth it. A large heart maketh a man full in the mouth, as if it ſought that way to get out to the thing affected.

Verſe 12. ye are not ſtraitned in us] Non habitatis anguſtè in nobis: ſo Piſcator renders it.

But ye are ſtraitned] Ye are bankrupts in love, ye comply not, ye do not reciprocate. Plain things will joyn in every point, one with another: not ſo, round and rugged things.

Verſe 13. I ſpeak as unto my children] Here are ſoft words, hard arguments. This is the way to win: and that was a ſad complaint, 2 Cor. 12.15. Love loſt is a bitter affliction.M. Ward.

Verſe 14. Be not unequally yoked] Dare not (ſaith a Divine) to yoke thy ſelf with any untamed heifer, that bears not Chriſts yoke. Quam maſe inaequales veniuni juvenci? Ovid. epiſt. An Oxe and an Aſſe might not be coupled together in the Law. And hereunto the Apoſtle ſeems to allude. The Doctours of Doway upon Levit. 19.19. Here all participation, ſay they, with heretikes and ſchiſmatiques is forbidden. Philip King of Spain ſaid, He had rather have no Subjects, then Subjects of divers religions. And, out of a bloudy zeal, ſuffered his eldeſt ſon Charles to be murdered by the bloudy Inquiſition, becauſe he ſeemed to favour our profeſſion.Hieron. Catina.

Verſe 15. What concord hath Christ] Thoſe Moderatours that plead for a correſpondency with Popery, would make a pretty ſhew, if there were no Bible. But if theſe reconcilers (as Franciſcus de ſancta clara, and his fautors) were the wiſeſt men under heaven, and ſhould live to the worlds end, they would be brought to their wits end, before they could accompliſh this works end, to make a reconciliation betwixt Chriſt and Antichriſt, betwixt Rome and us.

Verſe 16. I will dwell in them] Gr. [non-Latin text not transcribed]. I will indwell in them: This notes Gods neareſt communion with them. He ſetteth them before his face continually, Pſal. 41.12. as loving to look upon them. The Philoſopher told his friends, when they came into his little low cottage, The gods are here with me. God and Angels are with his Saints. [non-Latin text not transcribed].

And walk in them] As they did in Solomons porch, and other walks and galleries about the Temple. And hereunto the Prophet alludes, Zach. 3.7. The Turks wonder to ſee a man walk to and fro, and uſually ask ſuch whether they be out of their way, or out of their wits.Bi[illegible: 1 letter]lulph.

Verſe 17. And be ye ſeparate] For groſſe Idolatry, and for fundamentall errours only muſt we ſeparate. Corruptions grew ſo great in the Church of Rome, that it juſtly occaſioned firſt the ſeparation of the Greek Churches from the Latine, and then of the Reformed Churches from the Roman.Di[illegible: 1 letter]p derep. l. 2. cap. 12. Machiavel obſerved, that after the thouſand year of Chriſt, there was no where leſſe piety then in thoſe that dwelt neareſt to Rome. And Bellar mine bewails it,Lib. 3. de Papa Rom, cap. 21. That ever ſince we cried up the Pope for Antichriſt, his kingdom hath not only not encreaſed, but hath greatly decreaſed.

And I will receive you] So you ſhall be no loſers, [illegible: 1 letter]e put you into my boſome. God imparteth his ſweeteſt comforts to his in the wildernes, Hoſ. 2.14.

Verſe 18. I will be a Father] The fundamentall, meritorious, impulſive and finall cauſes of this precious priviledge, ſee ſet forth, Eph. 1.5, 6.

Saith the Lord Almighty] This is added by our Apoſtle to Jer. 31.9.

We then, as workers together with him. On the meaning of this expression, 1Cor 3:9. The Greek here is, συνεργουντες "working together;" and may mean either-that the apostles and ministers to whom Paul refers were joint labourers in entreating them not to receive the grace of God in vain, or it may mean that they co-operated with God, or were engaged with him in endeavouring to secure the reconciliation of the world to himself. Tindal renders it, "we as helpers." Doddridge, "we then as the joint-labourers of God." Most expositors have concurred in this interpretation. The word properly means, to work together; to co-operate in producing any result. Macknight supposes that the word here is in the vocative, and is an address to the fellow-labourers of Paul, entreating them not to receive the grace of God in vain. In this opinion he is probably alone, and has manifestly departed from the scope and design of the passage. Probably the most obvious meaning is that of our translators, who regard it as teaching that Paul was a joint-worker with God in securing the salvation of men.

That ye receive not the grace of God in vain. The "grace of God" here means evidently the gracious offer of reconciliation and pardon. And the sense is, "We entreat you not to neglect or slight this offer of pardon, so as to lose the benefit of it, and be lost. It is offered freely and fully. It may be partaken of by all, and all may be saved. But it may also be slighted, and all the benefits of it will then be lost." The sense is, that it was possible that this offer might be made to them, they might hear of a Saviour, be told of the plan of reconciliation, and have the offers of mercy pressed on their attention and acceptance, and yet all be in vain. They might, not-withstanding all this, be lost; for simply to hear of the plan of salvation or the offers of mercy, will no more save a sinner than to hear of medicine will save the sick. It must be embraced and applied, or it will be in vain. It is true that Paul probably addressed this to those who were professors of religion; and the sense is, that they should use all possible care and anxiety lest these offers should have been made in vain. They should examine their own hearts; they should inquire into their own condition; they should guard against self-deception. The same persons (2Cor 5:20) Paul had exhorted also to be reconciled to God; and the idea is, that he would earnestly entreat even professors of religion to give all diligence to secure an interest in the saving mercy of the gospel, and to guard against the possibility of being self-deceived and ruined.

(a) "workers together" 2Cor 5:21 (b) "in vain" Heb 12:15

For he saith. See Isa 49:8. In that passage the declaration refers to the Messiah, and the design is there to show that God would be favourable to him; that he would hear him when he prayed, and would make him the medium of establishing a covenant with his own people, and of spreading the true religion around the earth. See my Note on that place. Paul quotes the passage here, not as affirming that he used it in exactly the sense, or with reference to the same design for which it was originally spoken, but as expressing the idea which he wished to convey, or in accordance with the general principle implied in its use in Isaiah. The general idea there, or the principle involved was, that under the Messiah God would be willing to hear; that is, that he would be disposed to show mercy to the Jew and to the Gentile. This is the main idea of the passage as used by Paul. Under the Messiah, it is said by Isaiah, God would be willing to show mercy. That would be an acceptable time. That time, says Paul, has arrived. The Messiah has come, and now God is willing to pardon and save. And the doctrine in this verse is, that under the Messiah, or in the time of Christ, God is willing to show mercy unto men. In him alone is the throne of grace accessible; and now that he has come, God is willing to pardon, and men should avail themselves of the offers of mercy.

I have heard thee. The Messiah. I have listened to thy prayer for the salvation of the heathen world. The promise to the Messiah was, that the heathen world should be given to him; but it was a promise that it should be in answer to his prayers and intercessions: "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession," Ps 2:8. The salvation of the heathen world, and of all who are saved, is to be in answer to the prevalent intercession of the Lord Jesus.

In a time accepted. In Isaiah, "in an acceptable time." The idea is, that he had prayed in a time when God was disposed to show mercy; the time when in his wise arrangements he had designed that his salvation should be extended to the world. It is a time which he had fixed as the appropriate period for extending the knowledge of his truth and his salvation; and it proves that there was to be a period which was the favourable period of salvation, that is, which God esteemed to be the proper period for making his salvation known to men. At such a period the Messiah would pray, and the prayer would be answered.

In the day of salvation. In the time when I am disposed to show salvation.

Have I succoured thee. The Messiah. I have sustained thee, that is, in the effort to make salvation known. God here speaks of there being an accepted time, a limited period, in which petitions in favour of the world would be acceptable to him. That time Paul says had come; and the idea which he urges is, that men should avail themselves of that, and embrace now the offers of mercy.

Behold now is the accepted time, etc. The meaning of this passage is, "The Messiah is come. The time referred to by Isaiah has arrived. It is now a time when God is ready to show compassion, to hear prayer, and to have mercy on mankind. Only through the Messiah, the Lord Jesus, does he show mercy, and men should therefore now embrace the offers of pardon." The doctrine taught here therefore is, that through the Lord Jesus, and where he is preached, God is willing to pardon and save men; and this is true wherever he is preached, and as long as men live under the sound of the gospel. The world is under a dispensation of mercy, and God is willing to show compassion; and while this exists, that is, while men live, the offers of salvation are to be freely made to them. The time will come when it will not be an acceptable time with God. The day of mercy will be closed; the period of trial will be ended; and men will be removed to a world where no mercy is shown, and where compassion is unknown. This verse, which should be read as a parenthesis, is designed to be connected with the argument which the apostle is urging, and which he presented in the previous chapter. The general doctrine is, that men should seek reconciliation with God. To enforce that, he here says, that it was now the acceptable time, the time when God was willing to be reconciled to men. The general sentiment of this passage may be thus expressed:

(1.) Under the gospel it is an acceptable time, a day of mercy, a time when God is willing to show mercy to men.

(2.) There may be special seasons which may be peculiarly called the acceptable or accepted time.

(a.) When the gospel is pressed on the attention by the faithful preaching of his servants, or by the urgent entreaties of friends;

(b.) when it is brought to our attention by any striking dispensation of Providence;

(c.) when the Spirit of God strives with us, and brings us to deep reflection, or to conviction for sin;

(d.) in a revival of religion, when many are pressing into the kingdom: it is at all such seasons an accepted time, a day of salvation, a day which we should improve. It is "NOW" such a season, because

(1.) the time of mercy will pass by, and God will not be willing to pardon the sinner who goes unprepared to eternity.

(2.) Because we cannot calculate on the future. We have no assurance, no evidence that we shall live another day or hour.

(3.) It is taught here, that the time will come when it will not be an accepted time. Now Is the accepted time; at some future period it will NOT be. If men grieve away the Holy Spirit; if they continue to reject the gospel; if they go unprepared to eternity, no mercy can be found. God does not design to pardon beyond the grave. He has made no provision for forgiveness there; and they who are not pardoned in this life must be unpardoned for ever.

(c) "I have heard" Isa 49:8

Giving no offence in any thing. We the ministers of God, 2Cor 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 laboured 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. Comp. Mt 10:16, 1Cor 8:13, 10:32,33. Php 2:16; 1Thes 2:10, 1Thes 5:22. How they conducted [themselves] 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 any one 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 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 honour for the ministry, but to lead such a life as should deserve the respect of men. 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 honour will follow as a matter of course. See Calvin.

(d) "no offense" 1Cor 10:32

But in all things. In every respect. In all that we do. In every way, both by words and deeds. How this was done, Paul proceeds to state in the following verses.

Approving ourselves as the ministers of God. Marg., "Commending." Tindal renders it, "In all things let us behave ourselves as the ministers of God." The idea is, that Paul and his fellow-labourers endeavoured to live as became the ministers of God, and so as to commend the ministry to the confidence and affection of men. They endeavoured to live as was appropriate to those who were the ministers of God, and so that the world would be disposed to do honour to the ministry.

In much patience. In the patient endurance of afflictions of all kinds. Some of his trials he proceeds to enumerate. The idea is, that a minister of God, in order to do good and to commend his ministry, should set an example of patience. He preaches this as a duty to others; and if, when he is poor, persecuted, oppressed, calumniated, or imprisoned, he should murmur, or be insubmissive, the consequence would be that he would do little good by all his Preaching. And no one can doubt that God often places his ministers in circumstances of peculiar trial, among other reasons, in order that they may illustrate their own precepts by their example and show to their people with what temper and spirit they may and ought to suffer. Ministers often do a great deal more good by their example in suffering than they do in their preaching. It is easy to preach to others; it is not so easy to manifest just the right spirit in time of persecution and trial. Men too can resist preaching, but they cannot resist the effect and power of a good example in times of suffering. In regard to the manner in which Paul says that the ministry may commend itself, it may be observed, that he groups several things together; or mentions several classes of influences or means. In this and the next verse he refers to various kinds of afflictions. In the following verses he groups several things together, pertaining to a holy life and a pure conversation.

In afflictions. In all our afflictions; referring to all the afflictions and trials which they were called to bear. The following words, in the manner of a climax, specify more particularly the kinds of trials which they were called to endure.

In necessities. This is a stronger term than afflictions, and denotes the distress which arose from want. He everywhere endured adversity. It denotes unavoidable distress and calamity.

In distresses. The word here used (στενοχωρια) denotes, properly, straitness of place, want of room; then straits, distress, anguish. It is a stronger word than either of those which he had before used. See it explained Rom 2:9. Paul means that in all these circumstances he had evinced patience, and had endeavoured to act as became a minister of God.

(a) "ministers of God" 1Cor 4:1

In stripes. In this verse, Paul proceeds to specifications of what he had been called to endure. In the previous verse, he had spoken of his afflictions in general terms. In this expression, he refers to the fact that he and his fellow-labourers were scourged in the synagogues and cities as if they had been the worst of men. In 2Cor 11:23-25, Paul says that he had been scourged five times by the Jews, and had been thrice beaten with rods. 2Cor 11:23.

In imprisonments. As at Philippi, Acts 16:24, seq. It was no uncommon thing for the early preachers of Christianity to be imprisoned.

In tumults. Marg., Tossings to and fro. The Greek word (ακαταστασια) denotes, properly, instability; thence disorder, tumult, commotion, here it means they in the various tumults and commotions which were produced by the preaching of the gospel, Paul endeavoured to act as became a minister of God. Such tumults were excited at Corinth, (Acts 18:6;) at Philippi, (Acts 16:19,20;) at Lystra and Derbe, (Acts 14:19;) at Ephesus, (Acts 19;) and in various other places. The idea is, that if the ministers of religion are assailed by a lawless mob, they are to endeavour to show the spirit of Christ there, and to evince all patience, and to do good even in such a scene. Patience and the Christian spirit may often do more good in such scenes than much preaching would do elsewhere.

In labours. Referring probably to the labours of the ministry, and its incessant duties, and perhaps also to the labours which they performed for their own support, as it is well known that Paul, and probably also the other apostles, laboured often to support themselves.

In watchings. In wakefulness, or want of sleep. He probably refers to the fact that in these arduous duties, and in his travels, and in anxious cares for the churches, and for the advancement of religion, he was often deprived of his ordinary rest. He refers to this again in 2Cor 11:27.

In fastings. Referring probably not only to the somewhat frequent fasts to which he voluntarily submitted as acts of devotion, but also to the fact that in his travels, when abroad and among strangers, he was often destitute of food. To such trials, those who travelled as Paul did, among strangers, and without property, would be often compelled to submit; and such trials, almost without number, the religion which we now enjoy has cost. It at first cost the painful life, the toils, the anxieties, and the sufferings of the Redeemer; and it has been propagated and perpetuated amidst the deep sorrows, the sacrifices, and the tears and blood of those who have contributed to perpetuate it on earth. For such a religion--originated, extended, and preserved in such a manner--we can never express suitable gratitude to God. Such a religion we cannot over-estimate in value; and for the extension and perpetuity of such a religion, we also should be willing to practise unwearied self-denial.

(b) "in imprisonments" 2Cor 11:23 (2) "in tumults" "in tossings to and fro"

By pureness. Paul, having in the previous verses grouped together some of the sufferings which he endured, and by which he had endeavoured to commend and extend the true religion, proceeds here to group together certain other influences by which he had sought the same object. The substance of what he here says is, that it had not only been done by sufferings and trials, but by a holy life, and by entire consecration to the great cause to which he had devoted himself, he begins by stating that it was by pureness, that is, by integrity, sanctity, a holy and pure life. All preaching and all labours would have been in vain without this; and Paul well knew that if he succeeded in the ministry, he must be a good man. The same is true in all other professions. One of the essential requisites of an orator, according to Quintilian, is, that he must be a good man; and no man may expect ultimately to succeed in any calling of life unless he is pure. But however this may be in other callings, no one will doubt it in regard to the ministry of the gospel.

By knowledge. Interpreters have differed much in the interpretation of this. Rosenmuller and Schleusner understand by it prudence. Grotius interprets it as meaning a knowledge of the law. Doddridge supposes that it refers to a solicitude to improve in the knowledge of those truths which they were called to communicate to others. Probably the idea is a very simple one. Paul is showing how he endeavoured to commend the gospel to others, 2Cor 6:4. He says, therefore, that one way was by communicating knowledge, true knowledge. He proclaimed that which was true, and which was real knowledge, in opposition to the false science of the Greeks, and in opposition to those who would substitute declamation for argument, and the mere ornaments of rhetoric for truth. The idea is, that the ministry should not be ignorant; but that if they wished to commend their office, they should be well-informed, and should be men of good sense. Paul had no belief that an ignorant ministry was preferable to one that was characterized by true knowledge; and he felt that if he was to be useful, it was to be by his imparting to others truth that would be useful. "The priest's lips should keep knowledge," Mal 2:7.

By long-suffering. By patience in our trials, and in the provocations which we meet with. We endeavour to obtain and keep a control over our passions, and to keep them in subjection. See this word explained 1Cor 13:4.

By kindness. 1Cor 13:4. By gentleness of manner, of temper, and of spirit. By endeavouring to evince this spirit to all, whatever may be their treatment of us, and whatever may be our provocations. Paul felt that if a minister would do good, he must be kind and gentle to all.

By the Holy Ghost. By the sanctifying influences of the Holy Spirit. By those graces and virtues which it is his office peculiarly to produce in the heart. Comp. Gal 5:22,23. Paul here evidently refers not to the miraculous agency of the Holy Spirit, but he is referring to the Spirit which he and his fellow-ministers manifested--and means here, doubtless, that they evinced such feelings as the Holy Spirit produced in the hearts of the children of God.

By love unfeigned. Sincere, true, ardent love to all. By undissembled, pure, and genuine affection for the souls of men. What good can a minister do, if he does not love his people and the souls of men? The prominent characteristic in the life of the Redeemer was love--love to all. So if we are like him, and if we do any good, we shall have love to men. No man is useful without it; and ministers, in general, are useful just in proportion as they have it. It will prompt to labour, self- denial, and toil; it will make them patient, ardent, kind; it will give them zeal, and will give them access to the heart; it will accomplish what no eloquence, labour, or learning will do without it. He who shows that he loves me has access at once to my heart; he who does not, cannot make a way there by any argument, eloquence, denunciation, or learning. No minister is useful without it; no one with it can be otherwise than useful.

By the word of truth. That is, by making known the truths of the gospel. It was his object to make known the simple truth. He did not corrupt it by false mixtures of philosophy and human wisdom, but communicated it as it had been revealed to him. The object of the appointment of the Christian ministry is to make known the truth; and when that is done, it cannot but be that they will commend their office and work to the favourable regards of men.

By the power of God. By the Divine power which attended the preaching of the gospel. Most of the ancient commentators explain this of the power of working miracles.--Bloomfield. But it probably includes all the displays of Divine power which attended the propagation of the gospel, whether in the working of miracles, or in the conversion of men. If it be asked how Paul used this power so as to give no offence in the work of the ministry, it may be replied, that the miraculous endowments bestowed upon the apostles, the power of speaking foreign languages, etc., seem to have been bestowed upon them to be employed in the same way as were their natural faculties. 1Cor 14:32. The idea here is, that they used the great powers intrusted to them by God, not as impostors would have done, for the purposes of gain and ambition, or for vain display, but solely for the furtherance of the true religion, and the salvation of men. They thus showed that they were sent from God, as well by the nature of the powers with which they were intrusted, as by the manner in which they used them.

By the armour of righteousness on the right hand and on the left. Interpreters have varied much in the exposition of this passage; and many have run into utter wildness. Grotius says that it refers to the manner in which the ancient soldiers were armed. They bore a spear in their right hand, and a shield in the left. With the former they attacked their foes, with the latter they made defence. Some have supposed that it refers to the fact that they were taught to use the sword with the left hand as well as with the right. The simple idea is, that they were completely armed. To be armed on the right hand and on the left, is to be well armed, or entirely equipped. They went forth to conflict. They met persecution, opposition, and slander. As the soldier went well armed to battle, so did they. But the armour with which they met their foes, and which constituted their entire panoply, was a holy life. With that they met all the assaults of their enemies; with that all slander and persecution. That was their defence, and by that they hoped and expected to achieve their conquests. They had no swords, and spears, and helmets, and shields; no carnal weapons of offence and defence; but they expected to meet all their assaults, and to gain all their victories, by an upright and holy life.

(a) "word of truth" 2Cor 4:2 (b) "power of God" 1Cor 2:4 (c) "armour of righteousness" Eph 6:11

By honour and dishonour. The apostle is still illustrating the proposition that he and his fellow-labourers endeavoured to give no offence, (2Cor 6:3,) and to commend themselves as the ministers of God, 2Cor 6:4. He here (2Cor 6:8-10) introduces another group of particulars in which it was done. The main idea is, that they endeavoured to act in a manner so as to commend the ministry and the gospel, whether they were in circumstances of honour or dishonour, whether lauded or despised by the world. The word rendered "by" (δια) does not here denote the means by which they commended the gospel, but the medium. In the midst of honour and dishonour, whatever might be the esteem in which they were held by the world, they gave no offence. The first is, "by honour." They were not everywhere honoured, or treated with respect. Yet they were sometimes honoured by men. The churches which they founded would honour them, and as the ministers of religion they would be by them treated with respect. Perhaps occasionally also they might be treated with great attention and regard by the men of the world on account of their miraculous powers. Comp. Acts 28:7. So now, ministers of the gospel are often treated with great respect and honour. They are beloved and venerated, caressed and flattered, by the people of their charge. As ministers of God, as exercising a holy function, their office is often treated with great respect by the World. If they are eloquent or learned, or if they are eminently successful, they are often highly esteemed and loved. It is difficult in such circumstances to "commend themselves as the ministers of God." Few are the men who are not injured by honour; few who are not corrupted by flattery. Few are the ministers who are proof against this influence, and who in such circumstances can honour the ministry. If done, it is by showing that they regard such things as of little moment; by showing that they are influenced by higher considerations than the love of praise; by not allowing this to interfere with their duties, or to make them less faithful and laborious; but rather by making this the occasion of increased fidelity and increased zeal in their Master's cause. Most ministers do more to "give offence" in times when they are greatly honoured by the world than when they are despised. Yet it is possible for a minister who is greatly honoured to make it the occasion of commending himself more and more as a minister of God. And he should do it; as Paul said he did. The other situation was "in dishonour." It is needless to say, that the apostles were often in situations where they had opportunity thus to commend themselves as the ministers of God. If sometimes honoured, they were often dishonoured. If the world sometimes flattered and caressed them, it often despised' them, and cast out their names as evil. 1Cor 4:13. And perhaps it is so substantially now with those who are faithful. In such circumstances, also, Paul sought to commend himself as a minister of God. It was by receiving all expressions of contempt with meekness; by not suffering them to interfere with the faithful discharge of his duties; by rising above them, and showing the power of religion to sustain him; and by returning good for evil, prayers for maledictions, blessings for curses, and by seeking to save, not injure and destroy, those who thus sought to overwhelm him with disgrace. It may be difficult to do this, but it can be done; and when done, a man always does good.

By evil report. The word here used (δυσφημια) means, properly, ill-omened language, malediction, reproach, contumely. It refers to the fact that they were often slandered and calumniated. Their motives were called in question, and their names aspersed. They were represented as deceivers and impostors, etc. The statement here is, that in such circumstances, and when thus assailed and reproached, they endeavoured to commend themselves as the ministers of God. Evidently they endeavoured to do this by not slandering or reviling in return; by manifesting a Christian spirit; by living down the slanderous accusation, and by doing good, if possible, even to their calumniators. It is more difficult, says Chrysostom, to bear such reports than it is pain of body; and it is consequently more difficult to evince a Christian spirit then. To human nature it is trying to have the name slandered and cast out as evil when we are conscious only of a desire to do good. But it is sufficient for the disciple that he be as his Master; and if they called the Master of the house Beelzebub, we must expect they will also those of his household. It is a fine field for a Christian minister, or any other Christian, to do good when his name is unjustly slandered. It gives him an opportunity of showing the true excellency of the Christian spirit; and it gives him the inexpressible privilege of being like Christ--like him in his suffering and in the moral excellence of character. A man should be willing to be anything if it will make him like the Redeemer-- whether it be in suffering or in glory. See Php 3:10, 1Pet 4:13.

And good report. When men speak well of us; when we are commended, praised, or honoured. To honour the gospel then, and to commend the ministry, is

(1.) to show that the earth is not set on this, and does not seek it;

(2.) to keep the heart from being puffed up with pride and self-estimation;

(3.) not to suffer it to interfere with our fidelity to others, and with our faithfully presenting to them the truth. Satan often attempts to bribe men by praise, and to neutralize the influence of ministers by flattery. It seems hard to go and proclaim to men painful truths, who are causing the incense of praise to ascend around us. And it is commonly much easier for a minister of the gospel to commend himself as a minister, of God when he is slandered than when he is praised; when his name is cast out as evil, than when the breezes of popular favour are wafted upon him. Few men can withstand the influence of flattery, but many men can meet persecution with a proper spirit; few men comparatively can always evince Christian fidelity to others when they live always amidst the influence of "good report," but there are many who can be faithful when they are poor, and despised, and reviled. Hence it has happened, that God has so ordered it that his faithful servants have had but little of the "good report" which this world can furnish, but that they have been generally. subjected to persecution and slander.

As deceivers. That is, we are regarded and treated as if we were deceivers, and as if we were practicing an imposition on mankind, and as if we would advance our cause by any trick or fraud that would be possible. We are regarded and treated as deceivers. Perhaps this refers to some charges which had been brought against them by the opposing faction at Corinth, (Locke,) or perhaps to the opinion which the Jewish priests and heathen philosophers entertained of them. The idea is, that though they were extensively regarded and treated as impostors, yet they endeavoured to live as became the ministers of God. They bore the imputation with patience, and they applied themselves diligently to the work of saving souls. Paul seldom turned aside to vindicate himself from such charges, but pursued his Master's work, and evidently felt that if he had a reputation that was worth anything, or deserved any reputation, God would take care of it. Comp. Ps 37:1-4. A man, especially a minister, who is constantly endeavouring to vindicate his own reputation, usually has a reputation which is not worth vindicating. A man who deserves a reputation will ultimately obtain just as much as is good for him, and as will advance the cause in which he is embarked.

And yet true. We are not deceivers and impostors. Though we are regarded as such, yet we show ourselves to be true and faithful ministers of Christ.

(d) "yet true" Jn 7:12,17

As unknown. As those who are deemed to be of an obscure and ignoble rank in life, unknown to the great, unknown to fame. The idea, I think, is, that they went as strangers, as persons unknown, in preaching the gospel. Yet, though thus unknown, they endeavoured to commend themselves as the ministers of God. Though among strangers; though having no introduction from the great and the noble, yet they endeavoured so to act as to convince the world that they were the ministers of God. This could be done only by a holy life, and by the evidence of the Divine approbation which would attend them in their work. And by this the ministers of religion, if they are faithful, may make themselves known even among those who were strangers, and may live so as to "give no offence." Every minister and every Christian, even when they are "unknown," and when among strangers, should remember their high character as the servants of God and should so live as to commend the religion which they profess to love, or which they are called on to preach. And yet how often is it that ministers, when among strangers, seem to feel themselves at liberty to lay aside their ministerial character, and to engage in conversation, and even partake of amusements, which they themselves would regard as wholly improper if it were known that they were the ambassadors of God! And how often is it the case that professing Christians when travelling, when among strangers, when in foreign lands, forget their high calling, and conduct [themselves] in a manner wholly different from what they did when surrounded by Christians, and when restrained by the sentiments and by the eyes of a Christian community!

And yet well known. Our sentiments and our principles are well known. We have no concealments to make. We practice no disguise. We attempt to impose on no one. Though obscure in our origin; though without rank, or wealth, or power, or patronage, to commend ourselves to favour, yet we have succeeded in making ourselves known to the world. Though obscure in our origin, we are not obscure now. Though suspected of dark designs, yet our principles are all well known to the world. No men of the same obscurity of birth ever succeeded in making themselves more extensively known than did the apostles. The world at large became acquainted with them; and by their self-denial, zeal, and success, they extended their reputation around the globe.

As dying. That is, regarded by others as dying. As condemned often to death; exposed to death; in the midst of trials that expose us to death, and that are ordinarily followed by death. 1Cor 15:31, on the phrase, "I die daily." They passed through so many trials, that it might be said that they were constantly dying.

And, behold, we live. Strange as it may seem, we still survive. Through all our trials we are preserved; and, though often exposed to death, yet we still live. The idea here is, that in all these trials, and in these exposures to death, they endeavoured to commend themselves as the ministers of God. They bore their trials with patience; submitted to these exposures without a murmur; and ascribed their preservation to the interposition of God.

As chastened. The word chastened (παιδευομενοι) means corrected, chastised. It is applied to the chastening which God causes by affliction and calamities, 1Cor 11:32, Rev 3:19 Heb 12:6. It refers here, not to the scourgings to which they were subjected in the synagogues and elsewhere, but to the chastisements which God inflicted, the trials to which he subjected them. And the idea is, that in the midst of these trials they endeavoured to act as became the ministers of God. They bore them with patience. They submitted to them as coming from his hand. They felt that they were right, and they submitted without a murmur.

And not killed. Though severely chastened, yet we are not put to death. We survive them--preserved by the interposition of God.

(a) "as unknown" 1Cor 4:9 (b) "as chastened" Ps 118:18

As sorrowful, λυπουμενοι. Grieving, afflicted, troubled, sad. Under these sufferings we seem always to be cast down and sad. We endure afflictions that usually lead to the deepest expressions of grief. If the world looks only upon our trials, we must be regarded as always suffering, and always sad. The world will suppose that we have cause for continued lamentation, (Doddridge,) and they will regard us as among the most unhappy of mortals. Such, perhaps, is the estimate which the world usually affixes to the Christian life. They regard it as a life of sadness and of gloom--of trial and of melancholy. They see little in it that is cheerful, and they suppose that a heavy burden presses constantly on the heart of the Christian. Joy they think pertains to the gaieties and pleasures of this life; sadness to religion. And perhaps a more comprehensive statement of the feelings with which the gay people of the world regard Christians cannot be found than in this expression, "as sorrowful." True, they are not free from sorrow. They are tried like others. They have peculiar trials arising from persecution; opposition, contempt, and from the conscious and deep-felt depravity of their hearts. They ARE serious; and their seriousness is often interpreted as gloom. But there is another side to this picture; and there is much in the Christian character and feelings unseen or unappreciated by the world. For they are

Alway rejoicing. So Paul was, notwithstanding the fact that he always appeared to have occasion for grief. Religion had a power not only to sustain the soul in trial, but to fill it with positive joy. The sources of his joy were doubtless the assurances of the Divine favour, and the hopes of eternal glory. And the same is true of religion always. There is an internal peace and joy which the world may not see or appreciate, but which is far more than a compensation for all the trials which the Christian endures.

As poor. The idea is, we are poor, yet in our poverty we endeavour "to give no offence, and to commend ourselves as the ministers of God." This would be done by their patience and resignation; by their entire freedom from everything dishonest and dishonourable; and by their readiness, when necessary, to labour for their own support. There is no doubt that the apostles were poor. Comp. Acts 3:6. The little property which some of them had, had all been forsaken in order that they might follow the Saviour, and go and preach his gospel. And there is as little doubt that the mass of ministers are still poor, and that God designs and desires that they should be. It is in such circumstances that he designs they should illustrate the beauty and the sustaining power of religion, and be examples to the world.

Yet making many rich. On the meaning of the word rich, Rom 2:4. Here the apostle means that he and his fellow-labourers, though poor themselves, were the instruments of conferring durable and most valuable possessions on many persons. They had bestowed on them the true riches. They had been the means of investing them with treasures infinitely more valuable than any which kings and princes could bestow. They to whom they ministered were made partakers of the treasure where the moth doth not corrupt, and where thieves do not break through nor steal.

As having nothing. Being utterly destitute. Having no property. This was true, doubtless, in a literal sense, of most of the apostles.

And yet possessing all things. That is,

(1.) possessing a portion of all things that may be necessary for our welfare, as far as our heavenly Father shall deem to be necessary for us.

(2.) Possessing an interest in all things, so that we can enjoy them. We can derive pleasure from the works of God--the heavens, the earth, the hills, the streams, the cattle on the mountains or in the vales, as the works of God. We have a possession in them so that we can enjoy them as his works, and can say, "Our Father made them all." They are given to man to enjoy. They are a part of the inheritance of man. And though we cannot call them our own in the legal sense, yet we can call them ours in the sense that we can derive pleasure from their contemplation, and see in them the proofs of the wisdom and the goodness of God. The child of God that looks upon the hills and vales, upon an extensive and beautiful farm or landscape, may derive more pleasure from the contemplation of them as the work of God, and his gift to men, than the real owner does, if irreligious, from contemplating all this as his own. And so far as mere happiness is concerned, the friend of God who sees in all this the proofs of God's beneficence and wisdom, may have a more valuable possession in those things than he who holds the title-deeds.

(3.) Heirs of all things. We have a title to immortal life--a promised part in all that the universe can furnish that can make us happy.

(4.) In the possession of pardon and peace, of the friendship of God and the knowledge of the Redeemer, we have the possession of all things. This comprises all. He that has this, what need has he of more? This meets all the desires; satisfies the soul; makes the man happy and blessed. He that has God for his portion may be said to have all things, for he is "all in all." He that has the Redeemer for his Friend has all things that he needs, for "he that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?" Rom 8:32.

(c) "possessing all things" Ps 84:11

O ye Corinthians, our mouth is open unto you. We speak freely and fully. This is an affectionate address to them, and has reference to what he had just said. It means, that when the heart was full on the subject, words would flow freely, and that he had given vent to the fervid language which he had just used because his heart was full. He loved them; he felt deeply; and he spoke to them with the utmost freedom of what he had thought, and purposed, and done.

Our heart is enlarged. We have deep feelings, which naturally vent themselves in fervent and glowing language. The main idea here is, that he had a strong affection for them; a heart which embraced and loved them all, and which expressed itself in the language of deep emotion, he had loved them so that he was willing to be reproached, and to be persecuted, and to be poor, and to have his name cast out as evil. "I cannot be silent. I conceal or dissemble nothing. I am full of ardent attachment, and that naturally vents itself in the strong language which I have used." True attachment will find means of expressing itself. A heart full of love will give vent to its feelings. There will be no dissembling and hypocrisy there. And if a minister loves the souls of his people, he will pour out the affections of his heart in strong and glowing language.

Ye are not straitened in us. That is, you do not possess a narrow or contracted place in our affections. We love you fully, ardently, and are ready to do all that can be done for your welfare. There is no want of room in our affections towards you. It is not narrow, confined, pent up. It is ample and free.

But ye are straitened in your own bowels. That is, in the affections of your hearts. The word here used (σπλαγχνοις) commonly means, in the Bible, the tender affections. The Greek word properly denotes the upper viscera; the heart, the lungs, the liver. It is applied by Greek writers to denote those parts of victims which were eaten during or after the sacrifice.--Robinson, (Lex.) Hence it is applied to the heart, as the seat of the emotions and passions; and especially the gentler emotions, the tender affections--compassion, pity, love, etc. Our word "bowels" is applied usually to the lower viscera, and by no means expresses the idea of the word which is used in Greek. The idea here is, that they were straitened or were confined in their affections for him. It is the language of reproof, meaning that he had not received from them the demonstrations of attachment which he had a right to expect, and which was a fair and proportionate return for the love bestowed on them. Probably he refers to the fact that they had formed parties; had admitted false teachers; and had not received his instructions as implicitly and as kindly as they ought to have done.

Now for a recompence, in the same. "By way of recompense, open your hearts m the same manner towards me as I have done toward you. It is all the reward or compensation which I ask of you; all the return which I desire. I do not ask silver or gold, or any earthly possessions. I ask only a return of love, and a devotedness to the cause which I love, and which I endeavour to promote."

I speak as unto my children. I speak as a parent addressing children. I sustain toward you the relation of a spiritual father, and I have a right to require and expect a return of affection.

Be also enlarged. Be not straitened in your affections. Love me as I love you. Give to me the same proofs of attachment which I have given you. The idea in this verse is, that the only compensation or remuneration which he expected for all the love which he had shown them, and for all his toils and self-denials in their behalf, (2Cor 6:4,5,) was, that they would love him, and yield obedience to the laws of the gospel requiring them to be separate from the world, (2Cor 6:14-18.) One ground of the claim which he had to their affection was, that he sustained toward them the relation of a father, and that he had a right to require and to expect such a return of love. The Syriac renders it well, "Enlarge your love towards me." Tindal renders it, "I speak unto you as unto children, which have like reward with us; stretch yourselves therefore out; bear not the yoke with unbelievers."

Be ye not unequally yoked together with unbelievers. This is closely connected in sense with the previous verse. The apostle is there stating the nature of the remuneration or recompense which he asks for all the love which he had shown to them, He here says, that one mode of remuneration would be to yield obedience to his commands, and to separate themselves from all improper alliance with unbelievers. "Make me this return for my love. Love me also; and as a proof of your affection, be not improperly united with unbelievers. Listen to me as a father addressing his children, and secure your own happiness and piety by not being unequally yoked with those who are not Christians." The word which is here used (ετεροζυγεω) means, properly, to bear a different yoke, to be yoked heterogeneously.--Robinson, (Lex.) It is applied to the custom of yoking animals of different kinds together, (Passow;) and as used here means not to mingle together, or be united with unbelievers. It is implied in the use of the word that there is a dissimilarity between believers and unbelievers so great, that it is as improper for them to mingle together as it is to yoke animals of different kinds and species. The ground of the injunction is, that there is a difference between Christians and those who are not so great as to render such unions improper and injurious. The direction here refers, doubtless, to all kinds of improper connexions with those who were unbelievers. It has been usually supposed by commentators to refer particularly to marriage. But there is no reason for confining it to marriage. It doubtless includes that; but it may as well refer to any other intimate connexion, or to intimate friendships, or to participation in their amusements and employments, as to marriage. The radical idea is, that they were to abstain from all connexions with unbelievers--with infidels, and heathens, and those who were not Christians---which would identify them with them; or they were to have no connexion with them in anything as unbelievers, heathens, or infidels; they were to partake with them in nothing that was peculiar to them as such. They were to have no part with them in their heathenism, unbelief, and idolatry, and infidelity; they were not to be united with them in any way or sense where it would necessarily be understood that they were partakers with them in those things. This is evidently the principle here laid down, and this principle is as applicable now as it was then. In the remainder of this verse and the following verses, (2Cor 6:15,16,) he states reasons why they should have no such intercourse. There is no principle of Christianity that is more important than that which is here stated by the apostle; and none in which Christians are more in danger of erring, or in which they have more difficulty in determining the exact rule which they are to follow. The questions which arise are very important. Are we to have no intercourse with the people of the world? Are we cut loose from all our friends who are not Christians? Are we to become monks, and live a recluse and unsocial life? Are we never to mingle with the people of the world in business, in innocent recreation, or in the duties of citizens, and as neighbours and friends? It is important, therefore, in the highest degree, to endeavour to ascertain what are the principles on which the New Testament requires us to act in this matter. And in order to a correct understanding of this, the following principles may be suggested:

I. There is a large field of action, pursuit, principle, and thought, over which infidelity, sin, heathenism, and the world as such, have the entire control. It is wholly without the range of Christian law, and stands opposed to Christian law. It pertains to a different kingdom; is conducted by different principles; and tends to destroy and annihilate the kingdom of Christ. It cannot be reconciled with Christian principle, and cannot be conformed to but in entire violation of the influence of religion. Here the prohibition of the New Testament is absolute and entire. Christians are not to mingle with the people of the world in these things; and are not to partake of them. This prohibition, it is supposed, extends to the following, among other things:

(1.) To idolatry. This was plain. On no account or pretence were the early Christians to partake of that, or to countenance it. In primitive times, during the Roman persecutions, all that was asked was that they should cast a little incense on the altar of a heathen god. They refused to do it; and because they refused to do it, thousands perished as martyrs. They judged rightly; and the world has approved their cause.

(2.) Sins vice, licentiousness. This is also plain. Christians are in no way to patronize them, or to lend their influence to them, or to promote them by their name, their presence, or their property. "Neither be partaker of other men's sins," 1Timm 5:22, 2Jn 1:11.

(3.) Arts and acts of dishonesty, deception, and fraud, in traffic and trade, Here the prohibition also must be absolute. No Christian can have a right to enter into partnership with another where the business is to be conducted on dishonest and unchristian principles, or where it shall lead to the violation of any of the laws of God. If it involves deception and fraud in the principles on which it is conducted; if it spreads ruin and poverty--as the distilling and vending of ardent spirits does; if it leads to the necessary violation of the Christian Sabbath, then the case is plain. A Christian is to have no "fellowship with such unfruitful works of darkness, but is rather to reprove them," Eph 5:11.

(4.) The amusements and pleasures that are entirely worldly, and sinful in their nature; that are wholly under worldly influence, and which cannot be brought under Christian principles. Nearly all amusements are of this description. The rate principle here seems to be, that if a Christian. in such a place is expected to lay aside his Christian principles, and if it would be deemed indecorous and improper for him to introduce the subject of religion, or if religion would be regarded as entirely inconsistent with the nature of the amusement, then he is not to be found there, The world reigns there; and if the principles of his Lord and Master would be excluded, he should not be there. This applies of course to the theatre, the circus, the ball-room, and to large and splendid parties of pleasure. We are not to associate with idolaters in their idolatry; nor with the licentious in their licentiousness; nor with the infidel in his infidelity; nor with the proud in their pride; nor with the gay in their gaiety; nor with the friends of the theatre, or the ball-room, or the circus, in their attachment to these places and pursuits. And whatever other connexion we are to have with them as neighbours, citizens, or members of our families, we are not to participate with them IN these things. Thus far all seems to be clear; and this rule is a plain one, whether it applies to marriage, or to business, or to religion, or to pleasure. Comp. 1Cor 5:10.

II. There is a large field of action, thought, and plan, which may be said to be common with the Christian and the world; that is, where the Christian is not expected to abandon his own principles, and where there will be, or need be, no compromise of the sternest views of truth, or the most upright, serious, and holy conduct. He may carry his principles with him; may always manifest them if necessary; and may even commend them to others. A few of these may be referred to.

(1.) Commercial transactions and professional engagements that are conducted on honest and upright principles, even when those with whom we act are not Christians.

(2.) Literary and scientific pursuits, which never, when pursued with a right spirit, interfere with the principles of Christianity, and never are contrary to it.

(3.) The love and affection which are due to relatives and friends. Nothing in the Bible assuredly will prohibit a pious son from uniting with one who is not pious in supporting an aged and infirm parent, or a much loved and affectionate sister. The same remark is true also respecting the duty which a wife owes to a husband, a husband to a wife, or a parent to a child, though one of them should not be a Christian. And the same observation is true also of neighbours, who are not to be prohibited from uniting as neighbours in social intercourse, and in acts of common kindness and charity, though all are not Christians.

(4.) As citizens. We owe duties to our country; and a Christian need not refuse to act with others in the elective franchise, or in making or administering the laws. Here, however, it is clear that he is not at liberty to violate the laws and the principles of the Bible. He cannot be at liberty to unite with them in political schemes that are contrary to the law of God, or in elevating to office men whom he cannot vote for with a good conscience as qualified for the station.

(5.) In plans of public improvement; in schemes that go to the advancement of the public welfare, when the schemes do not violate the laws of God. But if they involve the necessity of violating the Sabbath, or any of the laws of God, assuredly he cannot consistently participate in them.

(6.) In doing good to others. So the Saviour was with sinners; so he ate, and drank, and conversed with them: So we may mingle with them, without partaking of their wicked feelings and plans, so far as we can do them good, and exert over them a holy and saving influence. In all the situations here referred to, and in all the duties growing out of them the Christian may maintain his principles, and may preserve a good conscience. Indeed, the Saviour evidently contemplated that his people would have such intercourse with the world, and that in it they would do good. But in none of these is there to be any compromise of principle; in none to be any yielding to the opinions and practices that are contrary to the laws of God.

III. There is a large field of action, conduct, and plan, where Christians only will act together. These relate to the peculiar duties of religion--to prayer, Christian fellowship, the ordinances of the gospel, and most of the plans of Christian beneficence. Here the world will not intrude; and here assuredly there will be no necessity of any compromise of Christian principle.

For what fellowship. Paul proceeds here to state reasons why there should be no such improper connexion with the world. The main reason, though under various forms, is, that there can be no fellowship, no communion, nothing in common between them; and that therefore they should be separate. The word fellowship (μετοχη) means partnership, participation. What is there in common? or how can the one partake with the other? The interrogative form here is designed to be emphatic, and to declare, in the strongest terms, that there can be no such partnership.

Righteousness. Such as you Christians are required to practise; implying that all were to be governed by the stern and uncompromising principles of honesty and justice.

With unrighteousness. Dishonesty, injustice, sin; implying that the world is governed by such principles.

And what communion, κοινωνια. Participation, communion--that which is in common. What is there in common between light and darkness? What common principle is there of which they both partake? There is none. There is a total and eternal separation.

Light. The emblem of truth, virtue, holiness. Mt 4:16; Jn 5:16 Jn 1:4; Romm 2:19 2Cor 4:4,6. It is implied here that Christians are enlightened, and walk in the light. Their principles are pure and holy-- principles of which light is the proper emblem.

Darkness. The emblem of sin, corruption, ignorance; implying that the world to which Paul refers was governed and influenced by these. The idea is, that as there is an entire separation between light and darkness in their nature--as they have nothing in common--so it is and should be between Christians and sinners. There should be a separation. There can be nothing in common between holiness and sin; and Christians should have nothing to do "with the unfruitful works of darkness," Eph 5:11.

(b) "Be ye not" De 7:2,3, 1Cor 7:29

And what concord. συμφωνησις. Sympathy; unison. This word refers, properly, to the unison or harmony produced by musical instruments, where there is a chord. What accordance, what unison is there; what strings are there which being struck will produce a chord of harmony? The idea is, then, there is as much that is discordant between Christ and Belial as there is between instruments of music that produce only discordant and jarring sounds.

Hath Christ. What is there in common between Christ and Belial, implying that Christians are governed by the principles, and that they follow the example of Christ.

Belial. βελιαλ, or βελιαρ, as it is found in some of the late editions. The form Beliar is Syriac. The Hebrew word () means, literally, without profit; worthlessness; wickedness. It is here evidently applied to Satan. The Syriac translates it "Satan." The idea is, that the persons to whom Paul referred, the heathen wicked unbelieving world, were governed by the principles of Satan, and were "taken captive by him at his will. (2Ti 2:26; comp. Jn 8:44); and that Christians should be separate from the wicked world, as Christ was separate from all the feelings, purposes, and plans of Satan. He had no participation in them; he formed no union with them; and so it should be with the followers of the one in relation to the followers of the other.

Or what part. μερις. Portion, share, participation, fellowship. This word refers usually to a division of an estate, Lk 10:42; Acts 8:21; Col 1:12. There is no participation; nothing in common.

He that believeth. A Christian; a man the characteristic of whom it is that he believes on the Lord Jesus.

With an infidel. A man who does not believe--whether a heathen idolater, a profane man, a scoffer, a philosopher, a man of science, a moral man, or a son or daughter of gaiety. The idea is, that on the subject of religion there is no union; nothing in common; no participation. They are governed by different principles; have different feelings; are looking to different rewards; and are tending to a different destiny. The believer, therefore, should not select his partner in life and his chosen companions and friends from this class, but from those with whom he has sympathy, and with whom he has common feelings and hopes.

(*) "infidel" "unbeliever"

And what agreement. συγκαταθεσις. Assent, accord, agreement;

what putting or laying down together is there? What is there in one that resembles the other?

The temple of God. What has a temple of God to do with idol worship? It is erected for a different purpose, and the worship of idols in it would not be tolerated. It is implied here that Christians are themselves the temple of God--a fact which Paul proceeds immediately to illustrate; and that it is as absurd for them to mingle with the infidel world, as it would be to erect the image of a heathen god in the temple of JEHOVAH. This is strong language; and we cannot but admire the energy and copiousness of the expressions used by Paul, "which cannot," says Bloomfield, "be easily paralleled in the best classical writers."

With idols. Those objects which God hates, and on which he cannot look but with abhorrence. The sense is, that for Christians to mingle with the sinful world--to partake of their pleasures, pursuits, and follies--is as detestable and hateful in the sight of God, as if his temple were profaned by erecting a deformed, and shapeless, and senseless block in it as an object of worship. And assuredly, if Christians had such a sense of the abomination of mingling with the world, they would feel the obligation to be separate and pure.

For ye are the temple of the living God. See this explained 1Cor 3:16, 1Cor 3:17 The idea is, that as God dwells with his people, they ought to be separated from a sinful and polluted world.

As God hath said. The words here quoted are taken substantially from Ex 29:45, Lev 26:12, Eze 37:27. They are not literally quoted, but Paul has thrown together the substance of what occurs in several places. The sense, however, is the same as occurs in the places referred to.

I will dwell in them. ενοικησω. I will take up my indwelling in them. There is an allusion, doubtless, to the fact that he would be present among his people by the Shechinah, or the visible symbol of his presence. 1Cor 3:16, 1Cor 3:17. It implies, when used with reference to Christians, that the Holy Spirit would abide with them, and that the blessing of God would attend them. See Rom 8, Col 3:16, 2Ti 1:14.

And walk in them. That is, I will walk among them. I will be one of their number. He was present among the Jews by the public manifestation of his presence by a symbol; he is present with Christians by the presence and guidance of his Holy Spirit.

And I will be their God. Not only the God whom they worship, but the God who will protect and bless them. I will take them under my peculiar protection, and they shall enjoy my favour. This is certainly as true of Christians as it was of the Jews, and Paul has not departed from the spirit of the promise in applying it to the Christian character. His object in quoting these passages is to impress on Christians the solemnity and importance of the truth that God dwelt among them and with them; that they were under his care and protection; that they belonged to him, and that they therefore should be separate from the world.

(a) "ye are the temple" 1Cor 3:16,17, 6:19, Eph 2:21,22 (b) "I will dwell " Ex 29:45, Lev 26:12, Jer 31:1,33, 32:38, Eze 11:20 Eze 36:28, 27:26,27, Zech 8:8 (**) "in" "among"

Wherefore. Since you are a peculiar people. Since God, the holy and blessed God, dwells with you and among you.

Come out from among them. That is, from among idolaters and unbelievers; from a gay and vicious world. These words are taken, by a slight change, from Isa 52:11. They are there applied to the Jews in Babylon, and are a solemn call which God makes on them to leave the place of their exile, to come out from among the idolaters of that city, and return to their own land. Isa 52:11. Babylon, in the Scriptures, is the emblem of whatever is proud, arrogant, wicked, and opposed to God; and Paul, therefore, applies the words here with great beauty and force to illustrate the duty of Christians in separating themselves from a vain, idolatrous, and wicked world.

And be ye separate. Separate from the world, and all its corrupting influences.

Saith the Lord. See Isa 52:11. Paul does not use this language as if it had original reference to Christians, but he applies it as containing an important principle that was applicable to the case which he was considering, or as language that would appropriately express the idea which he wished to convey. The language of the Old Testament is often used in this manner by the writers of the New.

And touch not the unclean thing. In Isaiah, "touch no unclean thing;" that is, they were to be pure, and to have no connexion with idolatry in any of its forms. So Christians were to avoid all unholy contact with a vain and polluted world. The sense is, "Have no close connexion with an idolater, or an unholy person. Be pure; and feel that you belong to a community that is under its own laws, and that is to be distinguished in moral purity from all the rest of the world."

And I will receive you. That is, I will receive and recognize you as my friends and my adopted children. This could not be done until they were separated from an idolatrous and wicked world. The fact of their being received by God, and recognized as his children, depended on their coming out from the world. These words, with the verse following, though used evidently somewhat in the form of a quotation, yet are not to be found in any single place in the Old Testament. In 2Sam 7:14, God says of Solomon, "I will be his Father, and he shall be my son." In Jer 31:9, God says, "For I am a Father to Israel, and Ephraim is my first-born." It is probable that Paul had such passages in his eye, yet he doubtless designed rather to express the general sense of the promises of the Old Testament than to quote any single passage. Or why may it not be that we should regard Paul here himself as speaking as an inspired man directly, and making a promise then first communicated immediately from the Lord? Paul was inspired as well as the prophets; and it may be that he meant to communicate a promise directly from God. Grotius supposes that it was not taken from any particular place in the Old Testament, but was a part of a hymn that was in use among the Hebrews.

(c) "come out from" Isa 52:11, 2Cor 7:1, Rev 18:4

And will be a Father unto you. A father is the protector, counsellor, and guide of his children, he instructs them, provides for them, and counsels them in time of perplexity. No relation is more tender than this. In accordance with this, God says, that he will be to his people their Protector, Counsellor, Guide, and Friend. He will cherish towards them the feelings of a father; he will provide for them, he will acknowledge them as his children. No higher honour can be conferred on mortals than to be adopted into the family of God, and to be permitted to call the Most High our Father. No rank is so elevated as that of being the sons and the daughters of the Lord Almighty. Yet this is the common appellation by which God addresses his people; and the most humble in rank, the most poor and ignorant of his friends on earth, the most despised among men, may reflect that they are the children of the ever-living God, and have the Maker of the heavens and the earth as their Father and their eternal Friend. How poor are all the honours of the world compared with this!

The Lord Almighty. The word here used (παντοκρατωρ) occurs nowhere except in this place and in the book of Revelation, Rev 1:8, 4:8; Rev 11:17, 15:3, 16:7,14, 19:6,15, 21:22. It means one who has all power; and is applied to God in contradistinction from idols that are weak and powerless. God is able to protect his people, and they who put their trust in him shall never be confounded. What has he to fear who has a Friend of almighty power?

(d) "will be a Father" Jer 31:1,9, Rev 21:7

REMARKS on 2nd Corinthians Chapter 6

(1.) It is right and proper to exhort Christians not to receive the grace of God in vain, 2Cor 6:1. Even they sometimes abuse their privileges; become neglectful of the mercy of God; undervalue the truths of religion, and do not make as much as they should do of the glorious truths that are fitted to sanctify and to save. Every Christian should endeavour to make just as much as possible of his privileges, and to become just as eminent as he can possibly be in his Christian profession.

(2.) The benefits of salvation to this world come through the intercession of Jesus Christ, 2Cor 6:2. It is because God is pleased to hear him; because he calls on God in an accepted time, that we have any hope of pardon. The sinner enjoys no offer of mercy, and no possibility of pardon, except what he owes to Jesus Christ. Should he cease to plead for men, the offers of salvation would be withdrawn, and the race would perish for ever.

(3.) The world is under a dispensation of mercy, 2Cor 6:2. Men maybe saved. God is willing to show compassion, and to rescue them from ruin.

(4.) How important is the present moment! 2Cor 6:2. How important is each moment! It may be the last period of mercy. No sinner can calculate with any certainty on another instant of time. God holds his breath, and with infinite ease he can remove him to eternity. Eternal results hang on the present, the fleeting moment--and yet how unconcerned are the mass of men about their present condition; how unanxious about what may possibly or probably occur the next moment! Now the sinner may be pardoned; the next moment he may be beyond the reach of forgiveness. This instant the bliss of heaven is offered him; the next he may be solemnly excluded from hope and heaven!

(5.) The ministers of the gospel should give no occasion of offence to any one, 2Cor 6:3. On each one of them depends a portion of the honour of the ministry in this world, and of the honour of Jesus Christ among men. How solemn is this responsibility! How pure, and holy, and unblamable should they be!

(6.) Ministers and all Christians should be willing to suffer in the cause of the Redeemer, 2Cor 6:4,5. If the early ministers and other Christians were called to endure the pains of imprisonment and persecution for the honour of the gospel, assuredly we should be willing also to suffer. Why should there be any more reason for their suffering than for ours?

(7.) We see what our religion has cost, 2Cor 6:4,5. It has come down to us through suffering. All the privileges that we enjoy have been the fruit of toil, and blood, and tears, and sighs. The best blood in human veins has flowed to procure these blessings; the holiest men on earth have wept, and been scourged, and tortured, that we might possess these privileges. What thanks should we give to God for all this! How highly should we prize the religion that has cost so much!

(8.) In trial we should evince such a spirit as not to dishonour, but to honour our religion, 2Cor 6:3-5. This is as incumbent on all Christians as it is on ministers of the gospel. It is in such scenes that the reality of religion is tested. It is then that its power is seen. It is then that its value may be known. Christians and Christian ministers often do good in circumstances of poverty, persecution, and sickness, which they never do in health, and in popular favour, and in prosperity. And God often places his people in trial that they may do good then, expecting that they will accomplish more then than they could in prosperous circumstances. They whose aim it is to do good have often occasion to bless God that they were subjected to trial. Bunyan wrote the "Pilgrim's Progress" in a dungeon; and almost all the works of Baxter were written when he was suffering under persecution, and forbidden to preach the gospel. The devil is often foiled in this way. He persecutes and opposes Christians --and on the rack and at the stake they do most to destroy his kingdom; he throws them into dungeons--and they make books which go down even to the millennium, making successful war on the empire of darkness. Christians, therefore, should esteem it a privilege to be permitted to suffer on account of Christ, Php 1:29.

(9.) If ministers and other Christians do any good, they must be pure, 2Cor 6:6,7. The gospel is to be commended by pureness, and knowledge, and the word of truth, and the armour of righteousness. It is in this way that they are to meet opposition; in this way that they are to propagate their sentiments. No man need expect to do good in the ministry or as a private Christian, who is not a holy man. No man who is a holy man can help doing good. It will be a matter of course that he will shed a healthful moral influence around him. And he will no more live without effect, than the sun sheds its steady beams on the earth without effect. His influence may be very noiseless and still, like the sunbeams or the dew, but it will be felt in the world. Wicked men can resist anything else better than they can a holy example. They can make a mock of preaching; they can deride exhortation; they can throw away a tract; they can burn the Bible; but what can they do against a holy example? No more than they can against the vivifying and enlightening beams of the sun; and a man who leads a holy life cannot help doing good, and cannot be prevented from doing good.

(10.) They who are Christians must expect to meet with much dishonour, and to be subjected often to the influence of evil report, 2Cor 6:8. The world is unfriendly to religion, and its friends must never be surprised if their motives are impeached, and their names calumniated.

(11.) Especially is this the case with ministers, 2Cor 6:8. They should make up their minds to it, and they should not suppose that any strange thing had happened to them if they are called thus to suffer.

(12.) They who are about to make a profession of religion, and they who are about entering on the work of the ministry, or who are agitating the question whether they should be ministers, should ask themselves whether they are prepared for this. They should count the cost; nor should they either make a profession of religion or think of the ministry as a profession, unless they are willing to meet with dishonour, and to go through evil report; to be poor, (2Cor 6:10,) and to be despised and persecuted, or to die in the cause which they embrace.

(13.) Religion has power to sustain the soul in trials, 2Cor 6:10. Why should he be sad who has occasion to rejoice always? Why should he deem himself poor, though he has slender earthly possessions, who is able to make many rich? Why should he be melancholy as if he had nothing, who has Christ as his portion, and who is an heir of all things? Let not the poor, who are rich in faith, despond as though they had nothing. They have a treasure which gold cannot purchase, and which will be of infinite value when all other treasure fails. He that has an everlasting inheritance in heaven cannot be called a poor man. And he that can look to such an inheritance should not be unwilling to part with his earthly possessions. Those who seem to be most wealthy are often the poorest of mortals; and those who seem to be poor, or who are in humble circumstances, often have an enjoyment of even this world which is unknown in the palaces and at the tables of the great. They look on all things as the work of their Father; and in their humble dwellings, and with their humble fare, they have an enjoyment of the bounties of their heavenly Benefactor, which is not experienced often in the dwellings of the great and the rich.

(14.) A people should render to a minister and a pastor a return of love and confidence that shall be proportionate to the love which is shown to them, 2Cor 6:12. This is but a reasonable and fair requital; and this is necessary, not only to the comfort, but to the success of a minister. What good can he do unless he has the affections and confidence of his people?

(15.) The compensation or recompense which a minister has a right to expect and require for arduous toil, is that his people should be "enlarged" in love towards him, and that they should yield themselves to the laws of the Redeemer, and be separate from the world, 2Cor 6:13. And this is an ample reward. It is what he seeks, what he prays for, what he most ardently desires. If he is worthy of his office, he will seek not theirs but them, (2Cor 12:14,) and he will be satisfied for all his toils if he sees them walking in the truth, (3Jn 1:4,) and showing in their lives the pure and elevated principles of the gospel which they profess to love.

(16.) The welfare of religion depends on the fact that Christians should be separate from a vain, and gay, and wicked world, 2Cor 6:14-16. Why should they partake of those things in which they can, if Christians, have nothing in common? Why attempt to mingle light with darkness? to form a compact between Christ and Belial? or to set up a polluted idol in the temple of the living God? The truth is, there are great and eternal principles in the gospel which should not be surrendered, and which cannot be broken down. Christ intended to set up a kingdom that should be unlike the kingdoms of this world. And he designed that his people should be governed by different principles from the people of this world.

(17.) They who are about to make a profession of religion, should resolve to separate themselves from the world, 2Cor 6:14,15. Religion cannot exist where there is no such separation; and they who are unwilling to forsake infidel companions and the gay amusements and vanities of life, and to find their chosen friends and pleasures among the people of God, can have no evidence that they are Christians. The world, with all its wickedness and its gay pleasures, must be forsaken, and there must be an effectual line drawn between the friends of God and the friends of sin.

Let us, then, who profess to be the friends of the Redeemer, remember how pure and holy we should be. It should not be indeed with the spirit of the Pharisee; it should not be with a spirit that will lead us to say, Stand by, for I am holier than thou;" but it should be, while we discharge all our duties to our impenitent friends, and while in all our intercourse with the world we should be honest and true, and while we do not refuse to mingle with them as neighbours and citizens as far as we can without compromitting Christian principles, still our chosen friends and our dearest friendships should be with the people of God. For, his friends should be our friends; our happiness should be with them, and the world should see that we prefer the friends of the Redeemer to the friends of gaiety, ambition, and sin.

(18.) Christians are the holy temple of God, 2Cor 6:16. How pure should they be! How free should they be from sin! How careful to maintain consciences void of offence!

(19.) What an inestimable privilege it is to be a Christian! (2Cor 6:18;) to be a child of God! to feel that he is a Father and a Friend! to feel that though we may be forsaken by all others, though poor and despised, yet there is one who never forsakes--one who never forgets that he has sons and daughters dependent on him, and who need his constant care! Compared with this, how small the honour of being permitted to call the rich our friends, or to be regarded as the sons or daughters of nobles and of princes! Let the Christian then most highly prize his privileges, and feel that he is raised above all the elevations of rank and honour which this world can bestow. All these shall fade away, and the highest and the lowest shall meet on the same level in the grave, and alike return to dust. But the elevation of the child of God shall only begin to be visible and appreciated when all other honours fade away.

(20.) Let all seek to become the sons and daughters of the Lord Almighty. Let us aspire to this rather than to earthly honours; let us seek this rather than to be numbered with the rich and the great. All cannot be honoured in this world, and few are they who can be regarded as belonging to elevated ranks here. But all may be the children of the living God, and be permitted to call the Lord Almighty their Father and their Friend. Oh! if men could as easily be permitted to call themselves the sons of monarchs and princes; if they could as easily be admitted to the palaces of the great, and sit down at their tables, as they can enter heaven, how greedily would they embrace it! And yet how poor and paltry would be such honour and pleasure compared with that of feeling that we are the adopted children of the great and the eternal God!

Here note, 1. The nature of the ministerial function: The ministry is a work, an arduous and laborious work; neither angels nor men are of themselves sufficient for it, without proportionable assistance from God. Ministers are workers.

Note, 2. They are workers together; they join together with one voice, with one cry, beseeching sinners to be reconciled unto God. All the ministers of Christ are fellow-labourers, workers together in God's harvest-field; that which is the work of one, is the work of all; they should all join in it, and rejoice together in the success of it; not only labour with, but bless God for the services and success of, each other.

Lord! how sad it is to see the ministers of God divided in their work and way, when one rejoiceth in that which to another is cause of mourning!

Note, 3. Ministers are workers together with God, as well as with one another; they are subordinate instruments working by him, but not co-ordinate causes producing with him the work of conversion in the souls of men; not as if they could communicate any power of strength to the working of grace by the preaching of the word, 1Cor 3:5 Who is Paul, and who is Apollos, but ministers by whom ye believed?

Observe, 4. The exhortation, or cautionary direction, given; We beseech you, receive not the grace of God in vain; where by the grace of God, is meant the grace of the gopsel; because it is graciously and freely bestowed upon a people, and because the matter and message which it brings is grace.

The law discovers God's will, the gospel discovers his good will: and by receiving this grace in vain, is meant the receiving the gospel unfruitfully, unprofitably, and ineffectually; when we do not receive it with a due estimation, with fervency of affection, with a fiducial application; when it doth not purify the heart, reform the life, and save the soul. It is not the receiving of the gospel into our houses, into our heads, into our mouths, but into our hearts, that will bring us to heaven.

These words are taken from the prophet Isaiah, Isa 49:8. They are a promise which God the Father made to Christ as Mediator, That in the great work of saving his church, the Father would accept and succour him as the Head of the church: I have heard thee in an accepted time, in the day of salvation.

Here note, There is a two-fold day of salvation: the one was Christ's day for the purchase of salvation; the other is our duty, for the application.

1. Christ had a season assigned him for the impetration or purchase of salvation; and he set in, and complies with that season, and it became an acceptable time with respect to him.

2. We have also our season alloted us by God, for the application of Christ and his benefits to our souls.

Behold, now is our accepted time, now is our day of salvation: let us prize it highly, and improve it faithfully. 'Tis a day, and that is but a short space of time; 'tis a day, and therefore continually spending: 'tis a day, therefore when once gone is irrecoverably gone. Our working day is a wasting day; 'tis a day, and that will be followed with a night, in which none can work, but only lament their folly in not working: Behold then, now is the accepted time, now is the day of salvation.

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.

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.

Observe here, 1. The great care which the holy apostle took to approve himself unto God, in the exercise of his ministry: In all things approving ourselves as the ministers of God.

Observe, 2. What an approved minister must do and endure, in order to the obtaining the ends of his ministry: if he be called to it, he must bear up against all discouragements, and encounter all oppositions; let the way be what it will, fair or foul, a green carpet way, or dirty, poachy way, he must stick at nothing, but go through thick and thin, patiently enduring afflictions of all sorts, and cheerfully undergoing sufferings of all kinds, and exercising all manner of self-denial, for the gospel's sake.

Behold here, how the ministers of Christ, that will approve themselves unto God, must run all hazards, and venture through all extremities: they must work in heat and cold, in fire and frost, in all sorts of providences from God, in all sorts of aspects from men, fearing neither the face nor frowns of any. For though every gospel minister attains not to St. Paul's zeal, and holy fortitude and courage, yet he has a truth of zeal, and such a firmness of resolution, as will, according to his measure, carry him through a world of evils and incumbrances, in the doing of that good, which duty and conscience doth oblige him to, and call for: In much patience, in afflictions, in necessities, in distresses, in labours, in watchings, in fastings.

The apostle, in the foregoing verses, had declared how many difficulties and dangers must be encountered by him that will attain the ends of his ministry, and approve himself unto God in integrity and uprightness; here he shows by how many ways and means the work of the ministry is promoted, and how the ministers of the gospel must be qualified for it: namely, by pureness of conversation, by knowlege of divine mysteries and study of the holy scriptures, by long-suffering under all provocations, by kindness towards all men, by the gifts and assistances of the Holy Ghost, by the word of truth clearly preached, and by the power of God confirming it; by the armour of righteousness, which completely covers and protects us on the right hand and on the left, both in prosperity and adversity; by passing through honour and dishonour, by going through evil report and good report.

Here note, That the ministers of God do approve themselves, and trial is made of them, as well by the things on the right hand as on the left. A minister of Christ is tried as well by honour as disgrace, as well by praise as by disparagement. The good report which we meet with in the world, is certaianly as great, yea, a more dangerous temptation, than the ill reports we pass under. 'Tis a great trial to a minister to be dispraised and despised, to have dirt thrown undeservedly in his face; but verily it is as great a trial to be praised, commended, and applauded, to be lifted up in the thoughts and upon the tongues of men.

Solomon has an excellent proverb to this purpose, Prov 27:21 As the fining-pot for silver, and the furnace for gold, so is a man to his praise; that is, a man is tried by his praise, as really as silver is tried in the fining-pot, or gold in the furnace. Whenever a minister is praised, he is tried; his humility is tried, his self-denial is tried; when he is praised by men, he is tried whether he can give the entire praise to God. When people cry up such and such a preacher, they put him into the fining-pot; and he that is but dross, consumes. Let ministers remember there are trials on the right hand, as well as on the left; that passing through honour, and going through good reports, are great trails, as well as passing through dishonour and evil reports. God prepare us for both!

As if the apostle had said, Verily our life is made up of seeming, but not real contradictions. The wise men of the world look upon us as deceivers, but we are the true dispensers of the word of life unto them; we are looked upon by the world as unknown, obscure persons; but we are well known to God and good men by our doctrine and miracles; we are as dying persons daily, by our passing through so many perils, and by being exposed to continual persecutions, and yet you see we are still alive; and we are sometimes chastened by God, as well as persecuted by men, but we are not killed, nor given over unto death.

Outwardly we are sorrowful, but inwardly always rejoicing in God, and in the testimony of a good conscience; in worldly goods and outward circumstances we are very poor, yet making many spiritually rich in grace and good works. We have nothing we can call our own, yet in Christ all things are ours.

Hence observe, What has been the lot and portion of the faithful ambassadors and ministers of Christ from the first beginning of Christianity; the dirt of a thousand scandals have been thrown upon their faces, which in the day of Christ's appearance will be as crowns upon their heads.

Observe, 2. That all outward evils are to be received by the ministers and members of Christ, in the same manner, and with the same mind, that good things are received with. Honour and dishonour, good report and evil report, must be entertained with the same evenness and constancy of mind, because God is the same in all variety of estates. Though men change their opinions of us, yet God changes not his judgment concerning us: he loves his ministers and members when poor, as well as when rich; when the world smites us, as well as when it smiles upon us; therefore if God be the same to us at all times, it is our wisdom and duty to keep the temper of our minds, and to be always the same to him, and to ourselves. Whatever we meet with from the world, we have no reason to be dissatisfied if our integrity be safe.

Observe, 3. How rich the apostle was without earthly riches, and how abounding in wealth, when he had nothing of worldly treasure to rejoice in: Having nothing, yet he possessed all things.

But how? and in what sense?

Answer, He and they possessed all things,

1. In Christ, by whom they had a title to all things.

2. They had all things in the covenant, favour, and grace of God; he hath all things, who hath him that hath all things.

3. They had all things virtually in that contentment of mind which they did enjoy: they possessed all things in possessing themselves; and wanted nothing which they could deny themselves. The contented man is only rich; he is not rich that has much, but he that has enough; that man is poor that covets more.

4. They possessed all things eventually; they had the good of all things, when they had not the actual possession of all things; their poverty was a blessing, and their very wants, in the event, worked for good.

5. They possessed all things in future expectation: they looked and longed for heaven and everlasting happiness, which would swallow up their desires with fruition; for he that overcometh shall inherit all things, Rev 21:7. Thus is this apostolical paradox unriddled, As having nothing, and yet possessing all things. True faith apprehends and enjoys all things in God, which it wanteth in the creature.

These words are very pathetic and expressive of St. Paul's most affectionate and ardent love towards the Corinthians, whom he had been an happy instrument to convert unto Christianity. He tells them, his mouth was opened to them, not to receive, but to bestow; his mouth was open to fill them with the treasures of gospel knowledge, not to be filled by them; and his heart, as well as his mouth, was open unto them, and at their service.

If therefore they were straitened in affection towards him, who was thus enlarged in heart and mouth, by tongue and pen, towards them, it must be through mistakes and misapprehensions on their part; therefore in a way of recompence he challenges it as just and fit, that the same reciprocal love be bestowed upon him their spiritual father, as he had manifested towards them his beloved children.

Learn hence, That there is no stronger love, nor more endeared affection, between any relations upon earth, than between such ministers of Christ and their beloved people, whom they have been happily instrumental to convert to God: O ye Corinthians, our heart is enlarged towards you.

The holy apostle closes this chapter with an exhortation to avoid all intimacy with idolators, either in civil affairs, in marriages, or in religious worship, lest they be brought into communion with their idolatry; there being no more agreement between a believer and an idolater, than betwixt light and darkness, betwixt Christ and Satan.

And, as we must not join with idolaters in spiritual communion or religious worship, so should we have no communion with them in marriages; that having proved a dangerous snare to the souls of many, our divines have justly pronounced such marriages sinful.

Nay, it is both wise and safe to have as little civil communion with idolaters as we can; and when we are necessitated to have civil communion with them, we must utterly avoid all sinful communion with them, that is, all communion with them in their sins.

Learn, That to associate with idolaters, or join in affinity with them, but especially to communicate with them in their idolatrous worship, is a God-provoking and a wrath-procuring sin: Be ye not unequally and unsuitiably yoked with unbelievers.

This form of questions evidently implies the absolute inconsistency between believers and idolaters, and the danger from communion with them. And the apostle's calling believers the temple of the living God, represents both their dignity and duty; their dignity, in having the Spirit of God to dwell in them, and walk in them; their duty, to be purified and adorned for his habitation.

Observe, believers are a spiritual temple, in which the Holy Ghost dwells. This dwelling implies propriety, familiarity, authority, residency, and fixedness of abode.

Observe, 2. That the indwelling presence of the Holy Spirit in good men, as in a temple, being the highest honour and most perfect felicity of the reasonable nature, should oblige them to universal holiness, and to avoid all communion with idolaters.

As if the apostle had said "Go not then to the idol's temples, join not with idolaters in communion to avoid persecution; but come out from amongst them, as an holy people separated to the Lord, and defile not yourselves with any unclean thing; and while you are pure, and cleave to God, he wil own you for his sons and daughters."

Observe here, 1. A pressing exhortation to make a full separation from unclean persons and things, particularly from all idolatry and idolatrous worship; Come out from among them. The words are taken out of Isa 52:11 where the prophet exhorts the remnant of Israel to come fully out of unclean Babylon.

Learn hence, That God expects and requires his saints should make a separation from all uncleanness, but especially from the uncleanness of idolatry. God expects a separation from us, from all unclean courses, from all unclean company, from the presence and appearance of all uncleanness, from communion with idolatrous churches, and from communicating with what is sinful in the truest churches of Christ upon earth.

Observe, 2. A quickening encouragement to back this exhortaion: I will receive you, and be a Father to you.

Here is a twofold promise,

1. Of reception, I will receive you.

2. Of adoption, I will be a father to you.

God will receive them both into his house and heart.

Learn hence, That Almighty God will, as a Father, undoubtedly receive all those into his family and favour who renounce communion with all impurity. As he is Almighty, he is abundantly able, and as he is a Father, he is graciously willing, to recompense all the services and sufferings of his children, for the honour and interest of his name and truth.

It is sufficiently known how this text hath been mispplied by separatists to very bad purposes:

1. To justify their schismatical separation from the best and purest of the reformed churches, under pretence of finding greater purity among themselves: whereas nothig will justify a separation from a church, but that which makes a separation between God and that church. If the church's way of worship (in their opinion) be faulty, they presently pronounce it false, and they must not join in false worship, if all that is faulty be false worship: if Christ doth not disown his church for that faultiness, we ought not to desert her for it.

2. Others would seek occasion from these words, to justify their practice, in refusing to come to the Lord's table where some vicious persons are apprehended to be, lest they should pollute the ordinance, and there touch the unclean thing; whereas the presence of a bad man at the sacrament pollutes the ordinance only to himself; for unto the pure all things are pure; and who will neglect a certain duty, to escape an uncertain danger? True, we must not own such worship, as we know God rejecteth. But as God pardoneth the faulty imperfections of other men's worship, and of our own also, thus must we bear with our own and one another's failings that are tolerable, so far as we cannot cure them.

Woe unto us, had Almighty God no more charity for us than we have for one another! A defective worship is not a false worship; sinful defects in the administration of ordinances, do not hinder the saving effects of ordinances; a wise and good man is certainly as great an enemy to separation, as he is to superstition: doctrines crying up purity, to the ruin of unity, reject; for the gospel calls for unity, as well as for purity.