2 Corinthians 6:10 Kommentar

In this chapter the apostle gives an account of his general errand to all to whom he preached; with the several arguments and methods he used (Co2 6:1-10). Then he addresses himself particularly to the Corinthians, giving them good cautions with great affection and strong arguments (Co2 6:11-18).

We then, as workers together with him,.... The ministers of the Gospel are workers or labourers; their ministry is a work, and a very laborious one, which none have strength equal to, and are sufficient for; of themselves: it is a work that requires faithfulness and diligence, is honourable; and those who perform it aright deserve respect. These do not work alone: according to our version, they are "workers together with him"; meaning either God or Christ, not as co-ordinate with him, but as subordinate to him: he is the chief shepherd, they under ones; he is the chief master builder, they under workers; but inasmuch as he is with them, and they with him, he is over them, and stands by them, great honour is done them; they have encouragement to work; and hence it is that their work is successful. Though the phrase, "with him", is not in the original text, where only one word, is used, and may be rendered "fellow workers", or "fellow labourers", meaning with one another: and since therefore reconciliation was made by Christ, and the ministry of it was committed to them, and they were appointed ambassadors for him, and were in his stead, therefore, say they, we beseech you also; you ministers also; as we have entreated the members of the church, to be reconciled to the order of the Gospel, and the laws of Christ in his house, so as fellow labourers with you, and jointly concerned in the same embassy of peace, we beseech you the ministers of the word in this church, that ye receive not the grace of God in vain: by "the grace of God", is not meant the grace of God in regeneration, and effectual calling, which can never be received in vain; for the grace of God never fails of producing a thorough work of conversion; nor is it ever lost, but is strictly connected with eternal, glory: but by it is meant either the doctrine of grace, the Gospel of Christ, so called, because it is a declaration of the love and grace of God to sinners, ascribes salvation in part, and in whole, to the free grace of God, and is a means of implanting and increasing grace in the hearts of men. Now this may be received in vain by ministers and people, when it is but notionally received, or received in word only: when it is abused and perverted to vile purposes, and when men drop, deny it, and fall off from it; or else by the grace of God may be designed gifts of grace, qualifying for ministerial service; and the sense of the exhortation be, that they be careful that the gifts bestowed on them might not be neglected by them, but be used and improved to the advantage of the church, and the glory of Christ; by giving up themselves to study, meditation, and prayer, by labouring constantly in the word and doctrine, and by having a strict regard to their lives and conversations, "that the ministry be not blamed"; which exhortation he pursues in, and by his own example and others, in some following verses, the next being included in a "parenthesis".

O ye Corinthians,.... The apostle having exhorted the ministers of the church at Corinth to take care of their ministry, that they fulfil it, and that it might appear that the Gospel, and gifts fitting them to preach it, were not received in vain by them; all which he strengthens and encourages by his own example; and that of others, addresses the members of the church in a very pathetic manner, saying, our mouth is open to you; to speak our minds freely to you; we shall hide and conceal nothing from you, we shall deal with you with all plainness and faithfulness. This seems to refer unto, and pave the way for what he afterwards says about their unequal fellowship with unbelievers: our heart is enlarged: with love to you, and eager desires after your good; and it is from the abundance of our hearts, and hearty affection for you, that our mouth is open so freely to communicate to you.

But there is that species of knowledge which is characteristic of the herald, and that which is, as it were, characteristic of a messenger, and it is serviceable in whatever way it operates, both by the hand and tongue. "For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing." On him who by Divine Providence meets in with it, it confers the very highest advantages,-the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge; in a word, it gives the means of salvation. And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven. Most admirably, therefore, the apostle says, "In everything approving ourselves as the servants of God; as poor, and yet making many rich; as having nothing, yet possessing all things. Our mouth is opened to you."

Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness.

"As sorrowful, yet alway rejoicing." For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full. And he said not "rejoicing" only, but added also its perpetuity, for he says, "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. "As poor, yet making many rich." Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them.

"As having nothing, and yet possessing all things." And how can this be? Yea rather, how can the opposite be? For he that possesseth many things hath nothing; and he that hath nothing possesseth the goods of all. And not here only, but also in the other points, contraries were to have all things, let us bring forth this man himself into the midst, who commanded the world and was lord not only of their substance, but of their very eyes even. "If possible," he says, "ye would have plucked out your eyes, and have given them to me."

Now these things he says, to instruct us not to be disturbed at the opinions of the many, though they call us deceivers, though they know us not, though they count us condemned, and appointed unto death, to be in sorrow, to be in poverty, to have nothing, to be (us, who are in cheerfulness) desponding: because that the sun even is not clear to the blind, nor the pleasure of the sane intelligible to the mad. For the faithful only are right judges of these matters, and are not pleased and pained at the same things as other people. For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest.

What then were the "all things" which Paul possessed, when he said, "As having nothing, and yet possessing all things?" Things temporal, things spiritual. For he whom the cities received as an angel, for whom they would have plucked out their own eyes and have given them to him, he for whom they laid down their own necks, how had he not all things that were theirs? But if thou desirest to see the spiritual also, thou wilt find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, how was not he more opulent than all men, and had all things? Devils had not else been so subject to him, suffering and disease had not so fled away.

It could happen that some public official would say to a Christian: “Either you will stop being a Christian, or, if you persist in being one, you shall have no house or property.” That will be the time when those rich men, who had decided to keep their riches in order to win merit with God by using them for good works, will choose to give them up for Christ’s sake rather than Christ for their sake.… Thus they become as men “having nothing, yet possessing all things”— and everlasting life in the world to come, lest by giving up Christ for the sake of riches they be cast into everlasting death.

The person who has only the bare necessities lacks nothing.

"They grieve us, yet we are always rejoicing": though in outward appearance, he says, we seem to be grieving, we enjoy the most perfect joy; for it is not the case that we sometimes rejoice and sometimes do not, but we always rejoice. "We are poor, yet we enrich many": the Apostle enriched many with both spiritual and material wealth. For, having the homes of all open to him, he was the wealthiest and was able to bestow upon and feed others, such as, for example, the saints in Jerusalem. He shows the same thing further on as well. "We have nothing, yet possess all things": not attached to anything in this present life, he has everything. "If it had been possible," he says, "you would have plucked out your own eyes and given them to me" (Gal. 4:15). How then could such people have begrudged him their possessions? He enumerated all of this with the purpose that they would not be troubled by anything that seems sorrowful.

Then he discusses the things which pertain to the concupiscence of the eyes, and in regard to this he mentions two things. One of these is in relation to others, and according to this the right hand in riches consists in a man abounding, so that he can minister to others from his riches. But the left hand consists in a man's being so poor that he must beg from others. Hence he says that in these temporal things we are as poor, i.e., receiving from others; but as to spiritual things, yet making many rich. He does not say, "all," because not all are ready to be enriched: "Another pretends to be poor, yet has great wealth" (Prov. 13:7). The second is in relation to themselves, and according to this, prosperity in riches is to possess many; but the left side is that he have absolutely nothing. In regard to this he says that in external things they are as having nothing, namely, in temporal things, because they have forsaken all things for Christ: "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven" (Matt. 19:21). But inwardly and in spiritual things, possessing all things, namely, by an inner greatness of heart. And this is so because they lived not for themselves, but for Christ. Consequently, all that were Christ's they regarded as their own. Hence, since all things are subject to Christ, they possessed all things, and all things tended to their glory: "Every place that the sole of your foot will tread upon I have given to you" (Jos. 1:3). Note in regard to the foregoing that the Apostle employs a remarkable manner of speaking. For he, as it were, always sets one thing against another, and temporal against spiritual. But yet in temporal things he always adds a condition, namely, as or as though, but in the opposite spiritual things he adds nothing. The reason for this is that temporal things, whether they be good or evil, are changeable and apparent, and they have only a likeness to good and evil. Hence he says, as imposters and as unknown, because they were not so in reality, but only in men's opinion. Consequently, they were transitory good or evils. But spiritual goods are existent and true; therefore, he adds no condition to them.

We should not receive the grace of God in vain, having such promises of support from him, Co2 6:1, Co2 6:2. We should act so as to bring no disgrace on the Gospel, Co2 6:3. How the apostles behaved themselves, preached, suffered, and rejoiced, Co2 6:4-10. St. Paul's affectionate concern for the Corinthians, Co2 6:11-13. He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, Co2 6:14-16. Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, Co2 6:17, Co2 6:18,

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."

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. (2Co. 6:1-18) workers together--with God (Act 15:4; Co1 3:9). Not only as "ambassadors." beseech--entreat (Co2 5:20). He is describing his ministry, not exhorting directly. you also--rather, "WE ALSO (as well as God, Co2 5:20) beseech" or "entreat you": Co2 6:14-15, on to Co2 7:1, is part of this entreaty or exhortation. in vain--by making the grace of God a ground for continuance in sin (Co2 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Heb 12:15; Jde 1:4). "The grace of God" here, is "the reconciliation" provided by God's love (Co2 5:18-19; compare Gal 2:2).

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 (Co1 1:5), after the example of our Lord, who "by His poverty made many rich" (Co2 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 (Co1 7:30). possessing all things--The Greek implies firm possession, holding fast in possession (compare Co1 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.