2 Corinthians 6

2 Corinthians 6:3

The apostle enlarges, with great freedom, on the te in the midst of all their afflictions and persec brethren prosecuted that important embassy of speaking in the former section. 2 Cor. VI. 3

2 CORINTHIANS VI. 3.

THIS is the affair we negociate, this is the message we deliver; and while we are thus employed, it is our constant care, that we may behave in such a manner as may add the greatest efficacy to our address, and give no offence to any, by any part of our [conduct ;] that the ministry of reconciliation be not blamed, and the success of the gospel thereby obstructed. But on the contrary, we would be, and I hope we are, in every respect, approving ourselves, to all that see and know us, such as they ought to be who have the honour of being the ministers and ambassadors of God ; in this view we govern the inmost emotions of our souls, endeavouring to possess them in much patience, in the midst of all the afflictions which his providence calls us to bear, in all the necessities we are

Give no offence, &c ] This clause is so connected with the foregoing, that it would have been highly expedient to have continued the preceding section, at least to the end of this ; but the length would be inconvenient. And there are some other instances, in which we have been forced to yield to necessity on such occasions ; but the common division, which separates the last verse of the 5th chapter

from the first of the 6th, seems yet more improper. To render the beginning of the section less apparently abrupt, I render that, we give no offence, which had more literally been translated by the participle, giving, &c. as in the following clauses ; but such little variations, as they affect not the sense, will I hope be excused, as what on my plan I knew not how to avoid.

all manner of afflictions and distresses ;

compelled to endure, in all the straits to which we are at any time reduced, and all the anguish of heart we may unavoidably feel in them :b This steady patience we endeavour to maintain, in stripes, when we are scourged in synagogues and cities, as if we were the most notorious offenders against God and men, and the vilest pests of society : in imprisonments, though we not only endure so many hardships in our confinement, but are cut off by it from these public labours for the glory of God and the edification of the church, which are dearer to us than our lives : in tumults,c which are raised against us by Jews and Gentiles, and by which our enemies are often endeavouring to tear us in pieces : in labours, which we incessantly pursue, either in our ministerial work, or in those secular callings by which we are often obliged to earn our daily bread : in watchings, when in prosecution of those various employments, the hours of the night are added to those of the day, and we have hardly time for our necessary repose : in fastings, to which, besides those which devotion chooses, we are often obliged to submit, for want of proper supplies of food : Yet still, in the midst of all these difficulties, conducting ourselves, in unspotted purity, labouring to improve daily in the knowledged of those Divine truths which it is our great business to teach others, and by the exercise of a constant command over our passions, to grow in long suffering and in gentleness, and every other amiable disposition which we cultivate in

b Afflictions — necessities — straits.] Dr. Whitby thinks, the first word, ἄγγι, signifies affliction in general ; the second, ἀρχα, more grievous and unavoidable troubles ; and the third, ἐνεχωρία, such pressures as reduce us to the greatest straits : the compound sense therefore on the whole is, we are, as it were, hemmed in with inevitable, and humanly speaking, inextricable calamities, on every side. Compare sect. vii. note c.

c In tumults : ἀκατασκεπείς.] Beza interprets this, (and I think no man seems better to have understood the peculiar propriety of Greek words,) of such attacks as a man cannot stand against, but which bear him hither and thither by violence :

he would render it in Latin, Exagitationibus.

d By knowledge] Interpreters give many different senses of this word. Dr. Scott says it signifies prudence, which is a Christian virtue, whereas the mere understanding of Divine things was a gift. Mr. Pyle thinks it signifies their improving the knowledge of Divine mysteries. Mr. Cradock refers it to an acquaintance with the true sense of scripture ; which brings it to much the same with what has been called the word of knowledge. I conclude, it implies not only a solicitude to grow in the knowledge of the gospel, but to improve that knowledge to the edification of others ; which accordingly is expressed in the paraphrase.

VOL. 4.

By the power of God, and the armour of righteousness ;

humble dependence on the sanctifying influences of the holy Spirit ; who dwells in our hearts, as a continued principle of that undissembled love which we exercise without limitation, not only to friends and benefactors, but enemies and persecutors. Still we are faithful in asserting, and zealous in propagating, the sacred gospel, that word of uncorrupted and infallible truth ; and we persist in it, supported by the almighty power of that God by whom it is revealed, and by whom we know it shall be rendered finally victorious ; and in the mean time, while our enemies assault us on every side, it is our care still to be clothed and girded about with the armour of righteousness, both on the right hand, and on the left ; well knowing that armour to be impenetrable. And in this consciousness we pass unhurt, and in a great measure unmoved, through honour and dishonour, through evil report and good report, neither elated with the one, nor depressed and dejected with the other. We are treated by many, as if we were a set of artful deceivers, that scruple no fraud and falsehood, by which we might carry our cause ; and yet we know in our own conscience, and God can witness for us, that we are true and faithful, and would not deviate from the strictest rules of integrity, to carry any point, how important soever it might seem to ourselves, or the religion we propagate. We are treated by men, as inconsiderable creatures, in the lowest rank of life, obscure and unknown, as undeserving any public notice and regard ; and [yet] we are really well known to multitudes, by the happiest tokens, as the men by whom they have not only received that bodily healing, which they could never have expected from natural means, but by the yet more valuable memorials of having enlightened their eyes with Divine knowledge, and brought back their wandering souls to God. We are regarded by others, as

Armour of righteousness, on the right hand, and on the left.] Some unnaturally think this alludes to the soldiers who were taught to wield their swords with the left hand, as well as the right ; and others, that it refers to the Christians being arm-

ed against the temptations of prosperity and adversity That may well be included ; but the armour spoken of, seems of the defensive kind, on the arms, or breasts, or both.

as poor, yet making many rich.

dying men, and we seem ourselves to be in daily danger of being sacrificed to the rage of our enemies; and yet behold hitherto, through the guardian and astonishing care of that Redeemer whom we preach, we continue in life, and live to the most important purposes. Our afflictions are many, and we consider ourselves under them, as chastened by our heavenly father; yet, blessed be his name, we are not killed; and far from intending our destruction, we know that he will overrule these chastisements to the advancement of our salvation. If our external circumstances alone be regarded, we must indeed appear as sorrowful, and the world will naturally conclude, that we have cause for continual lamentation; and yet when the inward dispositions of our minds are known, and the views with which we are secretly supported, it will be found, that we are always rejoicing, in the present assurances of the Divine favour, and the certain expectation of complete felicity and eternal glory. We appear as poor in this world, and indeed we are so; having neither silver, nor gold, nor estate; and yet we are continually enriching many, with treasures, which they would not part with for all the revenues of princes and kings; as having nothing that we can call our own; and yet, indeed, possessing all things; which we know to be ours, so far as our heavenly Father shall see fit; and therefore are as easy and happy as if we were actually the proprietors of the whole world.⁶

IMPROVEMENT.

Whose soul can remain untouched, while he reads this eloquent period in which the apostle’s mouth is (as he afterwards expresses it) thus opened, in consequence of his heart’s being enlarged! In how lively, yet unaffected a manner, does this sacred writer paint his own character and circumstances: and how much profound and important sense is there in those paradoxes which he so naturally introduces on this occasion! Let the ministers of the gospel herein behold, at once, their model and their

⁶ Possessing all things.] This is certainly writ. Compare Phil. iv. 18; 1 Tim. vi. 17 one of the sublimest passages that was ever Eph. i. 3; Rev. xxi. 7; 1 Cor. iii. 21-23;

Reflections on the character and labours of the apostles.

support. Let them cultivate this inoffensive behaviour, not only out of regard to themselves, but that their office may not be censured; and still approve themselves the servants of God, by patience amidst all their tribulations, their necessities, and their pressures; and, so far as their circumstances require it, by labours, by watchings, and fastings; especially when by an indulgent Providence they are not called to do it in stripes, in imprisonments, and in tumults. Still let them cultivate purity and knowledge, long suffering and gentleness, with unfeigned love in the Holy Ghost. Aided by him, let them arm themselves with the word of truth, and in the strength of God, gird on the armour of righteousness on the right hand and on the left. Thus fortified, they may boldly break their way through honour and infamy, through praise and reproach; as we plainly see that infamy and reproach may be the portion of the best of men, and the most useful members of society. Who are we, that we should refuse a cup, of which the apostles and our Lord drank so deep? But let us be superior to human censures. If any call us deceivers, let us show that we are invariably true to the interests of God and of goodness. If they affect to overlook us, as unknown, and beneath their notice, let us endeavour to render ourselves well known, by the benefits which, by Divine grace, we are the instruments of conferring on men’s souls. So shall we be always rejoicing in the midst of those sorrows of which nature cannot be entirely insensible; whilst amidst our poverty we are enriching many, yea then, though we have nothing that we can call our own, we shall possess all things; shall appear in the eyes of God, and of the Lord Jesus Christ, the richest and the happiest of mankind, even though we were in other respects, of all men the most miserable.

While we consider this as the character of the first preachers of Christianity, which, with so noble a plainness and simplicity they profess, let us adore the Divine grace by which such a spirit was raised in the world, and by which it hath in some measure been maintained, even to this day. And let it encourage our most earnest and affectionate prayers, that God would raise up in every age (and especially in our own, in which they seem so ready to fail) a generation of evangelical ministers; who, fired with such generous principles of action, and emulating so noble a character, may commend themselves to every man’s conscience in the sight of God, and roll away that reproach which unworthy men have brought on the most excellent of all offices. Thus armed, may they extend their happy conquests; thus animated, may they see of the travail of their soul, to their abundant, their everlasting satisfaction and delight.

inds the Corinthians of his peculiar affection.

2 Corinthians 6:11

he Corinthians to avoid those alliances with idolight tend to insnare them; and pleads the grand had made to his people, as an engagement to their guard in this respect; and, in general, to nest attainments in religion. 2 Cor. VI. 11, ap. VII. 1.

2 CORINTHIANS VI. 11.

YOU see, O ye Corinthians, my dear brethren, my beloved children, with how much freedom of address our mouth is opened to you; but words flow freely on an occasion, on which our heart is so much enlarged, in a tenderness, which neither words nor tears can sufficiently express. Sure I am, that ye are not straitened in us; all that we can do for your comfort and happiness, you may securely promise yourselves: but I fear, ye are straitened in your own bowels, and have not all of you, that affection for us, nor readiness to receive our communications, which the relation between us might challenge, and my tenderness for you ought to excite. And therefore, for that very recompense, which we most of all desire, which is so just and reasonable, and which indeed, in its consequences, would be yet more beneficial to you, than delightful to us, I speak to you as to [my] own children, with all the genuine overflowings of paternal love; be ye also thus enlarged towards me, and let this confidence with which I am pouring forth, as it were, all my heart into your bosom, strike strongly on your minds, to raise some correspondent emotion.

And how shall that love be expressed? Truly by no method can it more effectually be manifested, than by taking all the care you possibly can, for your own security and happiness. In

a Be ye also enlarged.] Perhaps the apostle’s meaning may be this, “Give me that pleasure which my paternal tenderness towards you will find, in having it in my power to do you abundance of good through your readiness to receive what we are so ready to impart, and to fall in with my attempts of usefulness among you.”

And exhorts them not to be unequally yoked wit

which view, I must particularly urge it, that ye be not unequally yoked either in marriage, or any other intimate friendship, with unbelievers; for what participation hath that strict righteousness, to the practice of which the gospel calls you, its sincere votaries, with that unrighteousness, in which they are so generally plunged? Or what communion hath the light, into which you by the Divine mercy are brought, with that deplorable darkness of ignorance and vice in which they continue to be lost? Or what concord [is there,] or can there be, between Christ, to whom ye are united, and Belial, who reigneth in the children of disobedience? Or what part hath a believer with an infidel; or an infidel, with a believer? The union is surely, at the first view of it, too unnatural to be either easy, safe, or lasting. And indeed I may say, what consistence has the temple of God with those detestable idols, which would by this means be, as it were, erected in it: or at least, placed so near, that it must be polluted by them? It is a proper question, and a just view in which to state the point; for ye are the temple of the living God, as God himself hath said; I will, in the most intimate manner, dwell in them, and walk among [them,] and I will be their God, and they shall be my people. (Lev. xxvi. 12.) Now though this immediately refers to God’s extraordinary presence among the Jews, yet, when we consider the constitution of the Christian church, we cannot possibly imagine, that God is less favourably present with it, than he was with the Jewish. We may therefore consider the exhortation so naturally grounded on such a promise, and may, as it were, hear God calling to us, and saying, as to Israel, with respect to idolaters of old, (Isa. lii. 11.) Come out from among

b Temple of God.] There seems a peculiar strength in this interrogation. If God would not endure idols in any part of the land in which he dwelt, how much less would he endure them under his own roof?

c In the most intimate manner dwell in them. No words I know in our lan-

guage, can equal the force of the original system or a whole, I will take up my indwelling in them. This was a promise made to the Jews on their being converted; and consequently refers to their privileges, a members of the Christian church; which shews the propriety of the application, Jer. xxxi. 33, cha. xxxii. 37, 38.

they had the honour to be the sons of God.

them, and be ye separate,ᵈ saith the Lord, and touch not the unclean thing; and, if ye behave in a manner thus worthy your professed relation to me, I will then receive you, which, till then, I cannot do; And will be a Father unto you,ᵉ and ye shall be to me for sons and for daughters, saith the Lord Almighty. Now surely if the Almighty God will say thus unto us, we ought to be much affected with it, and neglect nothing that is necessary to ensure so great and invaluable a privilege. Having therefore, my beloved brethren, such gracious promises of God’s abode among us, his dwelling in us, and his adopting us into the number of his children, let us act worthy so high a relation; and as God is perfectly holy, let us labour to the utmost to purify ourselves from all pollution, both of the flesh and of the spirit, from every impurity of life, and from every sensual affection, which might defile our hearts, and render them displeasing to him. Nor let us rest merely in this negative view of religion; but let us endeavour to be perfecting holiness, and lay the foundation of it in the fear of God, in whose presence we always are, and by whom all our actions are examined, and to whom our hearts are open; well knowing, that we cannot secure to ourselves these blessings, without such a care; and that it is what gratitude most powerfully dictates, where we have the highest hopes that we are interested in them.

xi. 2 Cor. vi. 17 18

Cor. vii. 1

IMPROVEMENT.

THUS may cordial love open the mouth of Christian ministers, verse when addressing their people; and thus may the love of Christians to each other in every station of life express itself, and produce for a recompense a mutual enlargement. This is one of the 12

ᵈ Be ye separate.] As God’s promise of dwelling in a peculiar manner among the Jews, obliged them to separate themselves from the converse of their heathen neighbours, that they might not be innared with their superstitions; much more are Christians obliged by that peculiar gracious presence of God which they enjoy, to separate themselves from all impure and idolatrous worship. Exod. xxix. 45, 46; Lev. xxvi. 11 12.

ᵉ I will be a father, &c.] It is queried, where God says this? Some answer, Jer. xxxi. 1. But that does not sufficiently express the paternal relation. Others refer to 2 Sam. vii. 3, 14, which may be applied to Christ, and, in him, to believers. Compare Heb. i. 4, 5. Some think, it is not expressly to be found any where, and that it refers to all the scriptures where God calls his people by the title of children.

Reflections on our obligations to holiness.

sweetest pleasures, and richest blessings of friendship, when xi. wisely and happily contracted. Let us therefore cultivate such verse friendships, and be very careful, that we do not form others, 14-16 which may properly be called, being unequally yoked. We profess to be pursuing righteousness, to be light in the Lord, to be united to Christ, to be consecrated to God: let us not then have an intimate converse with the slaves of unrighteousness, the children of darkness, the sons of Belial, the votaries of idols. Far from subjecting ourselves to such dangerous snares, let us rather be earnestly seeking every advantage for making the noblest improvements in religion. Let us examine our lives and our chap. hearts, that we may be cleansed from all pollutions of the spirit, as vii. 1 well as of the flesh. Let us labour after sublime ideas of the perfection of holiness, and after a temper of mind correspondent to those ideas. In order to attain which, let us often be surveying our high and glorious privileges, and those exceeding rich chap and precious promises, which God by his gospel is making to us; vi separating ourselves from all evil, that he may receive us, that he 17, 18 may dwell with us, and walk among us, that he may consecrate us as a holy temple to himself; yea, that the Lord Almighty may become a Father to us, and own us for his sons and his daughters. To us is the word of this promise sent, this is the hope of our calling: let us make it sure, let us daily survey it, that it may produce and cherish a correspondent sanctity and zeal. Amen.