2 Κορινθίους 6:6 Σχόλιο

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".

By the word of truth,.... By preaching the Gospel, truly, sincerely, without any adulteration of it, which comes from the God of truth, has for its subject matter Christ, who is the truth, and into which ministers are guided by the Spirit of truth, and every doctrine of which is truth: by the power of God; accompanying the word to the conversion and salvation of multitudes of souls; or by the signs, wonders, and miracles which were wrought for the confirmation of it: by the armour of righteousness, on the right hand, and on the left: meaning, either the whole armour of God, with which a Christian is all over clothed from head to foot, and in the strength of Christ may engage any adversary without fear; or else particularly the sword of the Spirit in the right hand, and the shield of faith in the left, whereby both the offensive and defensive part may be acted; or, as others think, uprightness of conscience, and holiness of life and conversation; with which being blessed, though on the one hand he meets with prosperity, and on the other hand with adversity, he is not lifted up with the one, nor cast down with the other; he is moved by neither, but passes on unconcerned.

"In knowledge." What is "in knowledge?" In wisdom such as is given from God; that which is truly knowledge; not as those that seem to be wise and boast of their acquaintance with the heathen discipline, but are deficient in this. "In long-suffering, in kindness" For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering. Then to show whence he became such, he added; "In the Holy Ghost." 'For in Him,' he saith, 'we do all these good works.' But observe when it is that he has mentioned the aid of the Holy Ghost. After he had set forth what was from himself. Moreover, he seems to me to say another thing herein. What then is this? Namely, 'we have both been filled with abundance of the Spirit and hereby also give a proof of our Apostleship in that we have been counted worthy of spiritual gifts.' For if this be grace also, yet still he himself was the cause who by his good works and his toils attracted that grace. "In love unfeigned." This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.

"In purity": thus he calls temperance, or purity in all things, and freedom from covetousness, and preaching without charge. "In prudence," that is, in the wisdom of God, which is truly knowledge, only not outward, as with the false apostles. "In long-suffering, in kindness": this is the mark of an indomitable soul, when someone, being struck and wounded from all sides, not only endures patiently, but also does good. "In the Holy Spirit": in showing how he did all this, namely by the Holy Spirit. When he had shown his labors, then he set forth the help of the Holy Spirit. Here spiritual gifts are also understood, for by them we prove that we are servants of God, because we perform miracles. Otherwise: we gave no offense "in the Holy Spirit," that is, in the gifts of the Spirit. For many of those who boasted of the gift of tongues they had received did not use it as they ought. But Paul was not like that. "In unfeigned love": here is the source of all good things, here is the reason why the Spirit remained in him.

Having set down the things which pertain to enduring evils, he now mentions those which pertain to the observance of good. Now the goodness of a work consists in three things, namely, in the perfection of virtues, and this pertains to the heart; in speaking the truth, and this pertains to the mouth; and in the virtuous activity which pertains to a work. First, therefore, the Apostle shows how they conduct themselves in matters pertaining to the perfection of the virtues, which consists in the heart; secondly, in those which pertain to the virtue of the mouth (v. 7); thirdly, in those which pertain to the perfection of a work (v. 7b). In regard to the first he sets down four virtues: first of all the virtue of chastity, which holds a prominent place in the virtue of temperance: in regard to this he says, in purity [chastity], namely, of mind and body. Here it should be noted that immediately after many labours, watches and fasts he mentions chastity, because a person who wills to have the virtue of chastity must be given to labours, continue in watchings, and be worn out with fasts: "But I pommel my body and subdue it, lest after preaching to others I myself should be disqualified" (1 Cor. 9:27); "Strive for peace with all men, and for the holiness without which no one will see the Lord" (Heb. 12:14). But if anyone should ask why he makes no mention of the other virtues, but only of temperance, the answer is that he does mention them implicitly, because when he says, "in much patience, in tribulations" (v. 4), they pertain to the virtue of courage; when he says, "by the armor of justice" (v. 7), there is reference to the virtue of justice. Secondly, he mentions the virtue of knowledge; therefore he says, in knowledge. If this is taken as referring to the knowledge by which a person knows how to behave well in the midst of a wicked and perverse nation, it pertains to the virtue of prudence. But if knowledge is taken as referring to the certitude with which the faithful are certain about the things which pertain to their knowledge of God, it pertains to the virtue of faith. Both are necessary for Christians, for without prudence and faith, men easily slip into sins: "Therefore my people go into exile for want of knowledge" (Is. 5:13); "And I will give you shepherds after my own heart" (Jer. 3:15). Thirdly, he mentions the virtue of hope when he says, longsuffering, which pertains to the perfection of hope. For a longsuffering person is nothing less than a person who is always hopeful of obtaining a good that is difficult and waits patiently if it delay; and this is by the Holy Spirit: "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" (Gal. 5:22-23); "For all endurance and patience with joy" (Col. 1:11). Fourthly, he mentions charity, which has two effects, namely, one inward and one outward. In the inward effect it has sweetness toward one's neighbor: for it is unseemly for a person not to be sweet toward those he loves; therefore he says, in kindness [sweetness], in our behavior toward others, and gentle: "A pleasant voice multiplies friends, and a gracious tongue multiplies courtesies" (Sir. 6:5). Not in the sweetness of the world, but in that which is caused by the love of God, i.e., by the Holy Spirit; hence he says, in the Holy Spirit, i.e., which the Holy Spirit causes in us: "O how good and sweet is your Spirit, Lord, in all things" (Wis. 12:1, Vulgate). In the outward effect it has truth without pretense, i.e., that a person not pretend outwardly the contrary of what he has within; hence he says, in genuine love: "Let us not love in word or speech but in deed and in truth" (1 Jn. 3:18); "And above all these put on love" (Col. 3:14). The reason for this is because, as it says in Wis. (1:5): "For the Holy Spirit of discipline will flee from deceit."

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,

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.

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).

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 (Co1 2:6-16; Co2 3:6, Co2 3:17-18). long-suffering . . . kindness--associated with "charity" or "love" (Co1 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.