2 Corinthians 6:1

, 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. Verse 2 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. Verse 3 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. Verse 4 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. Verse 5 In stripes, in imprisonments - Of these the history of the Acts of the Apostles gives ample testimony; and there were doubtless many instances of persecution in various forms which are not on record. In tumults - Ακαταστασιαις· Insurrections raised against them because of the Gospel. It is more natural to understand the word thus, than of agitations, or tossings to and fro in consequence of their unsettled state of life; or because of persecution, which obliged them to flee from place to place. In 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. Verse 6 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. Verse 7 By the word of truth - The doctrine of truth received immediately from God, and faithfully and affectionately preached to men. By the power of God - Confirming this doctrine, not only by the miracles which we were enabled to work, but also by the application of that truth to the souls of the people by the energy of God. By the 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. Verse 8 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. Verse 9 As unknown - Persons who are to be suspected as harbouring dark designs; persons of neither birth, parentage, nor respectable connections in life; And yet well known - Proved by our whole conduct to have no such designs, and demonstrated to be holy, upright, and useful, by the whole train of our peregrinations, through which we can be readily traced from place to place; having preached openly, and done nothing in a corner. As dying - Through continual dangers, fatigues, and persecutions; And, behold, we live - We are preserved by the mighty power of God in the greatest dangers and deaths. As chastened - As though we were disobedient children; And not killed - Though we continue in the very same line of conduct that is supposed to bring on us those chastisements, and which, if it were criminal, would justly expose us to death for incorrigible obstinacy; but our preservation is a proof that we please God. Verse 10 As sorrowful - Considerate men supposing, from our persecuted state and laborious occupation, (often destitute of the necessaries of life; seldom enjoying its conveniences; and scarcely ever, its comforts), that we must be the most miserable of all men. Yet alway rejoicing - Having the consolation of God's Spirit at all times, and a glorious prospect of a blessed immortality. As poor - Destitute of all worldly good and secular interest, Yet making many rich - By dispensing to them the treasures of salvation; making them rich in faith, and heirs of the kingdom. The Gospel, when faithfully preached, and fully received, betters the condition of the poor. It makes them sober; so they save what before they profusely and riotously spent. It makes them diligent; and thus they employ time to useful purposes which they before squandered away. They therefore both save and gain by religion; and these must lead to an increase of property. Therefore they are made rich; at least in comparison with that sinful, profligate state in which they were before they received the truth of the Gospel. As having nothing - Being the most abject of the poor, And yet possessing all things - That are really necessary to the preservation of our lives. For the wants under which we 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." Verse 11 O ye Corinthians, our mouth is open unto you - I speak to you with the utmost freedom and fluency, because of my affection for you. Our heart is enlarged - It is expanded to take you and all your interests in; and to keep you in the most affectionate remembrance. The preceding verses contain a very fine specimen of a very powerful and commanding eloquence. Verse 12 Ye are not straitened in us - That is, Ye have not a narrow place in our affections: the metaphor here is taken from the case of a person pent up in a small or narrow place, where there is scarcely room to breathe. Ye are straitened in your own bowels - I have not the same place in your affections which you have in mine. The bowels are used in Scripture to denote the most tender affections. See the note on Mat 9:36. Verse 13 Now for a recompense in the same - That you may, in some sort, repay me for my affection towards you, I speak to you as unto my children, whom I have a right to command, be ye also enlarged - love me as I love you. Verse 14 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? Verse 16 What agreement hath the temple of God with idols - Nothing could appear more abominable to a Jew than an idol in the temple of God: here, then, could be no agreement; the worship of the two is wholly incompatible. An idolater never worships the true God; a Christian never worships an idol. If ye join in idolatrous rites, it is impossible that ye should be Christians. Ye are the temple of the living God - God intends to make the heart of every believer his own house. I will dwell in them, and walk in them - The words are very emphatic: 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. Verse 17 Wherefore come out from among them - Is it not plain from this and the following verse that God would be their God only on the ground of their taking him for such, and that this depended on their being separated from the works and workers of iniquity? for God could not inhabit in them if they had concord with Belial, a portion with infidels; 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. Verse 18 Will be a Father unto you - I will act towards you as the most affectionate father can act towards his most tender and best beloved child. And ye shall be my sons and daughters - Ye shall all be of the household of God, the family of heaven; ye shall be holy, happy, and continually safe. Saith the Lord Almighty - 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. Introduction The apostle's inference from the preceding exhortation, 2Cor 7:1. He presses them to receive him with affection, because of his great love towards them, 2Cor 7:2-4. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, 2Cor 7:6-7. He rejoices that his first epistle was made the means of their reformation, 2Cor 7:8, 2Cor 7:9. States how they were affected by his letter, and the process of their reformation, 2Cor 7:10, 2Cor 7:11. Shows why he had written to them, 2Cor 7:12. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, 2Cor 7:13-16. Verse 1 Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined. Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul. Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ea

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.

Continuation of Notes on 2Cor 5:21 (14.) We should act feeling that we are in the immediate presence of God, and so as to meet his acceptance and approbation, whether we remain on earth, or whether we are removed to eternity, 2Cor 5:9. The prospect of being with him, and the consciousness that his eye is fixed upon us, should make us diligent, humble, and laborious. It should be the great purpose of our lives to secure his favour, and meet with his acceptance; and it should make no difference with us, in this respect, where we are--whether on earth or in heaven; with the prospect of long life, or of an early death, in society or in solitude; at home or abroad; on the land or on the deep; in sickness or in health; in prosperity or in adversity, it should be our great aim so to live as to be "accepted of him." And the Christian will so act. To act in this manner is the very nature of true piety; and where this desire does not exist, there can be no true religion. (15.) We must appear before the judgment-seat, 2Cor 5:10. We must all appear there. This is inevitable. There is not one of the human family that can escape. Old and young; rich and poor; bond and free; all classes, all conditions, all nations must stand there, and give an account for all the deeds done in the body, and receive their eternal doom. How solemn is the thought of being arraigned! How deeply affecting the idea that on the issue of that one trial will depend our eternal weal or woe! How overwhelming the reflection that from that sentence there can be no appeal; no power of reversing it; no possibility of afterwards changing our destiny! (16.) We shall soon be there, 2Cor 5:10. No one knows when he is to die; and death, when it comes, will remove us at once to the judgment-seat. A disease that may carry us off in a few hours may take us there; or death that may come in an instant shall bear us to that awful bar. How many are stricken down in a moment; how many are hurried without any warning to the solemnities, of the eternal world! So we may die. No one can insure our lives; no one can guard us from the approach of the invisible king of terrors. (17.) We should be ready to depart. If we must stand at that awful bar; and if we may be summoned there any moment, assuredly we should lose no time in being ready to go. It is our great business in life; and it should claim our first attention, and all other things should be postponed that we may be ready to die. It should be the first inquiry every morning, and the last subject of thought every evening-- for who knows when he rises in the morning but that before night he may stand at the judgment-seat! Who, when he lies down on his bed at night, knows but that in the silence of the night-watches he may be summoned to go alone---to leave his family and friends, his home and his bed, to answer for all the deeds done in the body? (18.) We should endeavour to save others from eternal death, 2Cor 5:11. If we have ourselves any just views of the awful terrors of the day of judgment, and if we have any just views of the wrath of God, we should endeavour "to persuade" others to flee from the wrath to come. We should plead with them; we should entreat them; we should weep over them; we should pray for them, that they may be saved from going up to meet the awful wrath of God. If our friends are unprepared to meet God; if they are living in impenitence and sin, and if we have any influence over others in any way, we should exert it all to induce them to come to Christ, and to save themselves from the awful terrors of that day. Paul deemed no self-denial and no sacrifice too great, if he might persuade them to come to God, and to save their souls. And who that has any just views of the awful terrors of the day of judgment, of the woes of an eternal hell, and of the glories of an eternal heaven, can deem that labour too great which shall be the means of saving immortal souls! Not to frighten them should we labour; not to alarm them merely should we plead with them; but we should endeavour by all means to persuade them to come to the Redeemer. We should not use tones of harshness and denunciation; we should not speak of hell as if we would rejoice to execute the sentence; but we should speak with tenderness, earnestness, and with tears, (comp. Acts 20:31,) that we may induce our friends and fellow-sinners to be reconciled to God. (19.) We should not deem it strange or remarkable if we are charged with being deranged for being active and zealous in the subject of religion, 2Cor 5:13. There will always be enough, both in the church and out of it, to charge us with over-heated zeal; with want of prudence; or with decided mental alienation. But we are not to forget that Paul was accused of being--"mad;" and even the Redeemer was thought to be "beside himself." "It is sufficient for the disciple that he be as his Master, and the servant as his Lord;" and ff the Redeemer was charged with derangement on account of his peculiar views and his zeal, we should not suppose that any strange thing had happened to us if we are accused in like manner. (20.) The gospel should be offered to all men, 2Cor 5:14. If Christ died for all, then salvation is provided for all; and then it should be offered to all freely and fully. It should be done without any mental reservation, for God has no such mental reservation; without any hesitation or misgiving; without any statements that would break the force, or weaken the power of such an offer on the consciences of men. If they reject it, they should be left to see that they reject that which is in good faith offered to them, and that for this they must give an account to God. Every man who preaches the gospel should feel that he is not only permitted but REQUIRED to preach the gospel "to every creature;" nor should he embrace any opinion whatever which will, in form or in fact, cramp him or restrain him in thus offering salvation to all mankind. The fact that Christ died for all, and that all may be saved, should be a fixed and standing point in all systems of theology, and should be allowed to shape every other opinion, and to shed its influence over every other view of truth. (21.) All men by nature are dead in sins, 2Cor 5:14. They are insensible to their own good; to the appeals of God; to the glories of heaven, and to the terrors of hell. They do not act for eternity; they are without concern in regard to their everlasting destiny. They are as insensible to all these things, until aroused by the Spirit of God, as a dead man in his grave is to surrounding objects. And there is nothing that ever did arouse such a man, or ever could, but the same power that made the world, and the same voice that raised Lazarus from his grave. This melancholy fact strikes us everywhere; and we should be deeply humbled that it is our condition by nature, and should mourn that it is the condition of our fellow-men everywhere. (22.) We should form our estimate of objects, and of their respective value and importance, by other considerations than those which are derived from their temporal nature, 2Cor 5:16. It should not be simply according to the flesh. It should not be as they estimate them who are living for this world. It should not be by their rank, their splendour, or their fashion. It should be by their reference to eternity, and their bearing on the state of things there. (23.) It should be with us a very serious inquiry whether our views of Christ are such as they have who are living after the flesh, or such only as the unrenewed mind takes, 2Cor 5:16. The carnal mind has no just views of the Redeemer. To every impenitent sinner he is "a root out of a dry ground." There is no beauty in him. And to every hypocrite, and every deceived professor of religion, there is really no beauty seen in him. There is no spontaneous, elevated, glowing attachment to him. It is all forced and unnatural. But to the true Christian there is a beauty seen in his character that is not seen in any other; and the whole soul loves him, and embraces him. His character is seen to be most pure and lovely; his benevolence boundless; his ability and willingness to save infinite. The renewed soul desires no other Saviour; and rejoices that he is just what he is--rejoices in his humiliation as well as his exaltation; in his poverty as well as his glory; rejoices in the privilege of being saved by him who was spit upon, and mocked, and crucified, as well as by him who is at the right hand of God. One thing is certain, unless we have just views of Christ we can never be saved. (24.) The new birth is a great and most important change, 2Cor 5:17. It is not in name or in profession merely, but it is a deep and radical change of the heart. It is so great that it may be said of each one, that he is a new creation of God; and in relation to each one, that old things are passed away, and all things are become new. How important it is that we examine our hearts and see whether this change has taken place, or whether we are still living without God and without hope. It is indispensable that we be born again, Jn 3. If we are not born again, and if we are not new creatures in Christ, we must perish for ever. No matter what our wealth, talent, learning, accomplishment, reputation, or morality, unless we have been so changed that it may be said, and that we can say, "old things are passed away, and all things are become new," we must perish for ever. There is no power in the universe that can save a man who is not born again. (25.) The gospel ministry is a most responsible and important work, 2Cor 5:18,19. There is no other office of the same importance; there is no situation in which man can be placed more solemn than that of making known the terms on which God is willing to bestow favour on apostate man. (26.) How amazing is the Divine condescension, that God should have ever proposed such a plan of reconciliation, 2Cor 5:20,21. That he should not only have been willing to be reconciled, but that he should have sought, and have been so anxious for it as to be willing to send his own Son to die to secure it! It was pure, rich, infinite benevolence. God was not to be benefited by it. He was infinitely blessed and happy, even though man should have been lost. He was pure, and just, and holy, and it was not necessary to resort to this in order to vindicate his own character, he had done man no wrong; and if man had perished in his sins, the throne of God would have been pure and spotless. It was love--mere love. It was pure, holy, disinterested, infinite benevolence. It was worthy of God; and it has a claim to the deepest gratitude of man. Let us then, in view of this whole chapter, seek to be reconciled to God. Let us lay aside all our opposition to him. Let us embrace his plans. Let us be willing to submit to him, and to become his ETERNAL FRIENDS. Let us seek that heaven to which he would raise us; and though our earthly house of this tabernacle must be dissolved, let us be prepared, as we may be, for that eternal habitation which he has fitted up for all who love him in the heavens. INTRODUCTION To 2nd Corinthians Chapter 6 THIS chapter, closely connected in sense with the preceding, is designed as an address to the Corinthian Christians, exhorting them to act worthily of their calling, and of their situation under such a ministry as they had enjoyed. In the previous chapters, Paul had discoursed at length of the design and of the labours of the ministry. The main drift of all this was to show them the nature of reconciliation and the obligation to turn to God, and to live to him. This idea is pursued in this chapter; and in view of the labours and self- denials of the ministry, Paul urges on the Corinthian Christians the duty of coming out from the world, and of separating themselves entirely from all evil. The chapter may be conveniently contemplated in the following parts:-- I. Paul states that he and his associates were fellow-labourers with God, and he exhorts the Corinthians not to receive the grace of God in vain. To induce them to make a wise improvement of the privileges which they enjoyed, he quotes a passage from Isaiah, and applies it as meaning that it was then an acceptable time, and that they might avail themselves of mercy, 1Cor 6:1,2. II. He enumerates the labours and self-denials of the ministry. He refers to their sincerity, zeal, and honesty of life. He shows how much they had been willing to endure in order to convey the gospel to others, and how much they had in fact endured, and how much they had-benefited others. He speaks of their afflictions in a most tender and beautiful manner, and of the happy results which had followed from their self-denying labours, 2Cor 6:3-10. The design of this is, evidently, to remind them of what their religion had cost, and to appeal to them in view of all this to lead holy and pure lives. III. Paul expresses his ardent attachment for them, and says that if they were straitened, if they did not live as they should do, it was not because he and his fellow-labourers had not loved them, and sought their welfare, but from a defect in themselves, 2Cor 6:11,12. IV. As a reward for all that he had done and suffered for them, he now asked only that they should live as became Christians, 2Cor 6:13-18. He sought not silver, or gold, or apparel. He had not laboured as he had done with any view to a temporal reward. And he now asked simply that they should come out from the world, and be dissociated from everything that was evil. He demanded that they should be separate from all idolatry, and idolatrous practices; assures them that there can be no union between light and darkness; righteousness and unrighteousness; Christ and Belial; that there can be no agreement between the temple of God and idols; reminds them of the fact that they are the temple of God; and encourages them to do this by the assurance that God would be their God, and that they should be his adopted sons and daughters. The chapter is one of great beauty; and the argument for a holy life among Christians is one that is exceedingly forcible and tender. Verse 1. 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 Verse 2.

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.