89 lines
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89 lines
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Title = 'The Second Epistle of Paul the Apostle to the Corinthians';
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<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
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<p id="a2Co6_1"><a onclick="return mV('2Cr',6,'1-18');">2Cr 6:1-18</a>. 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.
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<p><b>1. workers together</b>—with God (<a onclick="return mV('Act',15,4);">Act 15:4</a>; <a onclick="return mV('1Cr',3,9);">1Cr 3:9</a>). Not only as "ambassadors."
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<br><br><b>beseech</b>—entreat (<a onclick="return mV('2Cr',5,20);">2Cr 5:20</a>). He is describing his ministry, not exhorting directly.
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<br><br><b>you also</b>—rather, "WE ALSO (as well as God, <a onclick="return mV('2Cr',5,20);">2Cr 5:20</a>) beseech" or "entreat you": <a onclick="return mV('2Cr',6,14,15);">2Cr 6:14-15</a>, on to <a onclick="return mV('2Cr',7,1);">2Cr 7:1</a>, is part of this entreaty or exhortation.
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<br><br><b>in vain</b>—by making the grace of God a ground for continuance in sin (<a onclick="return mV('2Cr',6,3);">2Cr 6:3</a>). By a life of sin, showing that the word of reconciliation has been <i>in vain,</i> so far as you are concerned (<a onclick="return mV('Hbr',12,15);">Hbr 12:15</a>; <a onclick="return mV('Jud',1,4);">Jud 1:4</a>). "The grace of God" here, is "the reconciliation" provided by God's love (<a onclick="return mV('2Cr',5,18,19);">2Cr 5:18-19</a>; compare <a onclick="return mV('Gal',2,2);">Gal 2:2</a>).
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<p id="a2Co6_2"><b>2. For</b>—God's own promise is the ground of our exhortation.
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<br><br><b>he saith</b>—<i>God the Father</i> saith to God the Son, and so to all believers who are regarded as one with Him.
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<br><br><b>heard thee</b>—In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare <a onclick="return mV('Jhn',17,9,15,20,25);">Jhn 17:9, 15, 20, 24</a>).
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<br><br><b>accepted...accepted</b>—The <i>Greek</i> of the latter is more emphatic, "well-accepted." What was "<i>an accepted</i> time" in the prophecy (<a onclick="return mV('Isa',49,8);">Isa 49:8</a>, <i>Hebrew,</i> "in the season of grace") becomes "<i>the well-accepted</i> time" in the fulfilment (compare <a onclick="return mV('Psa',69,13);">Psa 69:13</a>). As it is <i>God's</i> time of <i>receiving</i> sinners, <i>receive ye</i> His grace: <i>accept</i> (<a onclick="return mV('2Cr',6,1);">2Cr 6:1</a>) the word of reconciliation in His <i>accepted</i> time.
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<br><br><b>in the day of salvation</b>—"in <i>a</i> day of salvation" (<a onclick="return mV('Luk',4,18,19,21);">Luk 4:18-19, 21</a>; <a onclick="return mV('Luk',19,42);">19:42</a>; <a onclick="return mV('Hbr',3,7);">Hbr 3:7</a>).
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<p id="a2Co6_3"><b>3.</b> Resuming the connection with <a onclick="return mV('2Cr',6,1);">2Cr 6:1</a>, interrupted by the parenthetical <a onclick="return mV('2Cr',6,2);">2Cr 6:2</a>. "Giving no offense" (compare <a onclick="return mV('1Cr',10,33);">1Cr 10:33</a>), "approving ourselves," and all the other participles down to <a onclick="return mV('2Cr',6,10);">2Cr 6:10</a>, are nominatives to "we also entreat you" (<a onclick="return mV('2Cr',6,1);">2Cr 6:1</a>), to show the pains he took to enforce his exhortation by example, as well as precept [ALFORD]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare <a onclick="return mV('Rom',14,13);">Rom 14:13</a>).
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<p id="a2Co6_4"><b>4.</b> Translate, to mark the true order of the <i>Greek</i> words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our <i>message</i> a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to <a onclick="return mV('2Cr',3,1);">2Cr 3:1</a>, he implies, <i>We commend ourselves,</i> not like them by word, but by deed.
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<br><br><b>patience</b>— (<a onclick="return mV('2Cr',12,12);">2Cr 12:12</a>). Put first. "Pure-minded" follows <a onclick="return mV('2Cr',6,6);">2Cr 6:6</a>). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those <i>which</i> he brought on himself directly or indirectly.
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<p id="a2Co6_5"><p><b>5. stripes</b>— (<a onclick="return mV('2Cr',11,23,24);">2Cr 11:23-24</a>; <a onclick="return mV('Act',16,23);">Act 16:23</a>).
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<br><br><b>imprisonments</b>— (<a onclick="return mV('2Cr',11,23);">2Cr 11:23</a>). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle.
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<br><br><b>tumults</b>— (<a onclick="return mV('Act',13,50);">Act 13:50</a>; <a onclick="return mV('Act',14,5,19);">14:5, 19</a>; <a onclick="return mV('Act',16,22);">16:22</a>; and recently <a onclick="return mV('Act',19,'23-41');">Act 19:23-41</a>).
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<br><br><b>labours</b>—in the cause of Christ (<a href= "#" onclick="return mV('2Cr',11,23);">2Cr 11:23</a>; <a onclick="return mV('Rom',16,12);">Rom 16:12</a>).
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<br><br><b>watchings</b>— (<a onclick="return mV('2Cr',11,27);">2Cr 11:27</a>). Sleepless nights.
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<br><br><b>fastings</b>—The context here refers to his <i>trials,</i> rather than <i>devotional exercises</i> (compare <a onclick="return mV('2Cr',11,27);">2Cr 11:27</a>). Thus "foodlessness" would seem to be the sense (compare <a onclick="return mV('1Cr',4,11);">1Cr 4:11</a>; <a onclick="return mV('Phl',4,12);">Phl 4:12</a>). But the usual sense of the <i>Greek</i> is <i>fasts,</i> in the strict sense; and in <a onclick="return mV('2Cr',11,27);">2Cr 11:27</a> it is spoken of independently of "hunger and thirst." (Compare <a href= "#" onclick="return mV('Luk',2,37);">Luk 2:37</a>; <a onclick="return mV('Act',10,30);">Act 10:30</a>; <a onclick="return mV('Act',14,23);">14:23</a>). However, <a onclick="return mV('Mat',15,32);">Mat 15:32</a>; <a onclick="return mV('Mar',8,3);">Mar 8:3</a>, justify the sense, more favored by the context, <i>foodlessness,</i> though a rare use of the word. GAUSSEN remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."
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<p id="a2Co6_6"><b>6. By...by,</b> etc.—rather, as <i>Greek,</i> "In...in," implying not the instrument, but the sphere or element in which his ministry moved.
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<br><br><b>knowledge</b>—spiritual: in Gospel mysteries, unattainable by mere reason (<a onclick="return mV('1Cr',2,'6-16');">1Cr 2:6-16</a> <a onclick="return mV('2Cr',3,6, 17,18);">2Cr 3:6, 17-18</a>).
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<br><br><b>long-suffering...kindness</b>—associated with "charity" or "<i>love</i>" (<a onclick="return mV('1Cr',13,4);">1Cr 13:4</a>), as here.
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<br><br><b>by the Holy Ghost</b>—in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.
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<p id="a2Co6_7"><b>7. By the word of truth, by the power of God</b>—rather, "IN...in," etc. As to "the word of truth" (compare <a href= "#" onclick="return mV('2Cr',4,2);">2Cr 4:2</a> <a onclick="return mV('Col',1,5);">Col 1:5</a>), and "the (miraculous) power of God" (<a onclick="return mV('2Cr',4,7);">2Cr 4:7</a>); <a onclick="return mV('1Cr',2,4);">1Cr 2:4</a>, "in demonstration of the Spirit and of power."
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<br><br><b>by the armour</b>—<i>Greek,</i> "through" or "by means of the armor." "Righteousness," which is the <i>breastplate</i> alone in <a onclick="return mV('Eph',6,'13-17');">Eph 6:13-17</a>, here is made the <i>whole</i> Christian panoply (compare <a onclick="return mV('2Cr',10,4);">2Cr 10:4</a>).
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<br><br><b>on...right...and...left</b>—that is, guarding on every side.
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<p id="a2Co6_8"><b>8.</b> Translate, "<i>Through glory</i> and dishonor (disgrace)," namely, from <i>those in authority,</i> and accruing to us <i>present.</i> "By," or "<i>through</i> evil report and good report," from <i>the multitude,</i> and affecting us absent [BENGEL]. Regarded "as deceivers" by those who, <i>not knowing</i> (<a onclick="return mV('2Cr',6,9);">2Cr 6:9</a>), <i>dishonor</i> and give us an <i>evil report;</i> "as true," by those who "know" (<a onclick="return mV('2Cr',6,9);">2Cr 6:9</a>) us in the real "glory" of our ministry. In proportion as one has more or less of <i>glory</i> and <i>good report,</i> in that degree has he more or less of <i>dishonor</i> and <i>evil report.</i>
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<p id="a2Co6_9"><b>9. unknown...yet well known</b>—"unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (<a onclick="return mV('2Cr',6,8);">2Cr 6:8</a>). CONYBEARE explains, "Unknown by men, yet <i>acknowledged by God</i>" (<a onclick="return mV('1Cr',13,12);">1Cr 13:12</a>). Perhaps <i>both God and men</i> (believers) are intended as knowing him (<a onclick="return mV('2Cr',5,11);">2Cr 5:11</a>; <a onclick="return mV('2Cr',11,6);">11:6</a>).
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<br><br><b>dying...live</b>— (<a onclick="return mV('2Cr',1,9);">2Cr 1:9</a>; <a onclick="return mV('2Cr',4,10,11);">4:10-11</a>; <a onclick="return mV('2Cr',4,10,11);">11:23</a>). Compare GAUSSEN'S remark, see on JFB for <a href="./Comm/jfb/2Cr/2Cr006.html#a2Co6_5">2Co 6:5</a>. "Behold" calls attention to the fact as something beyond all expectation.
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<br><br><b>chastened...not killed</b>—realizing <a onclick="return mV('Psa',118,18);">Psa 118:18</a>.
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<p id="a2Co6_10"><b>10.</b> The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.
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<br><br><b>making many rich</b>—Spiritually (<a onclick="return mV('1Cr',1,5);">1Cr 1:5</a>), after the example of our Lord, who "by His poverty made many rich" (<a onclick="return mV('2Cr',8,9);">2Cr 8:9</a>).
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<br><br><b>having nothing</b>—Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (<a onclick="return mV('1Cr',7,30);">1Cr 7:30</a>).
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<br><br><b>possessing all things</b>—The <i>Greek</i> implies <i>firm possession, holding fast in possession</i> (compare <a onclick="return mV('1Cr',3,21,22);">1Cr 3:21-22</a>). 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 <i>fruition</i> of them is reserved for the future eternity.
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<p id="a2Co6_11"><b>11. mouth...open unto you</b>—I use no concealment, such as some at Corinth have insinuated (<a onclick="return mV('2Cr',4,2);">2Cr 4:2</a>). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare <a onclick="return mV('Phl',4,15);">Phl 4:15</a>). The <i>enlargement</i> of his <i>heart</i> towards them (<a onclick="return mV('2Cr',7,3);">2Cr 7:3</a>) produced his <i>openness</i> of <i>mouth,</i> that is, his unreserved expression of his inmost feelings. As an unloving man is <i>narrow</i> in heart, so the apostle's heart is <i>enlarged</i> by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare <a onclick="return mV('1Ki',4,29);">1Ki 4:29</a>; <a onclick="return mV('Psa',119,32);">Psa 119:32</a>; <a onclick="return mV('Isa',60,5);">Isa 60:5</a>).
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<p id="a2Co6_12"><b>12.</b> Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.
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<br><br><b>bowels</b>—that is, affections (compare <a onclick="return mV('2Cr',12,15);">2Cr 12:15</a>).
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<br><br><b>not straitened in us</b>—that is, for want of room in our hearts to take you in.
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<p id="a2Co6_13"><b>13.</b> Translate, "As a recompense in the same kind...be enlarged also yourselves" [ELLICOTT]. "In the same way" as my heart is enlarged towards you (<a onclick="return mV('2Cr',6,11);">2Cr 6:11</a>), and "as a recompense" for it (<a onclick="return mV('Gal',4,12);">Gal 4:12</a>).
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<br><br><b>I speak as unto <i>my</i> children</b>—as children would naturally be expected to <i>recompense</i> their parents' love with similar love.
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<p id="a2Co6_14"><b>14. Be not</b>—<i>Greek,</i> "<i>Become</i> not."
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<br><br><b>unequally yoked</b>—"yoked with one alien in spirit." The image is from the symbolical precept of the law (<a onclick="return mV('Lev',19,19);">Lev 19:19</a>), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (<a onclick="return mV('Deu',22,10);">Deu 22:10</a>), "Thou shalt not plough with an ox and an ass together." Compare <a onclick="return mV('Deu',7,3);">Deu 7:3</a>, forbidding marriages with the heathen; also <a onclick="return mV('1Cr',7,39);">1Cr 7:39</a>. The believer and unbeliever are utterly <i>heterogeneous.</i> Too close intercourse with unbelievers in other relations also is included (<a onclick="return mV('2Cr',6,16);">2Cr 6:16</a>; <a onclick="return mV('1Cr',8,10);">1Cr 8:10</a>; <a onclick="return mV('1Cr',10,14);">10:14</a>).
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<br><br><b>fellowship</b>—literally, "share," or "participation."
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<br><br><b>righteousness</b>—the state of the believer, justified by faith.
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<br><br><b>unrighteousness</b>—rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.
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<br><br><b>light</b>—of which believers are the children (<a onclick="return mV('1Th',5,5);">1Th 5:5</a>).
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<p id="a2Co6_15"><b>15. Belial</b>—<i>Hebrew,</i> "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [BENGEL].
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<br><br><b>he that believeth with an infidel</b>—Translate, "a believer with an unbeliever."
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<p id="a2Co6_16"><b>16. agreement</b>—accordance of sentiments (compare <a onclick="return mV('1Ki',18,21);">1Ki 18:21</a>; <a onclick="return mV('Eph',5,7,11);">Eph 5:7, 11</a>).
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<br><br><b>the temple of God</b>—that is, you believers <a onclick="return mV('1Cr',3,16);">1Cr 3:16</a>; <a onclick="return mV('1Cr',6,19);">6:19</a>).
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<br><br><b>with idols</b>—Compare Dagon before the ark (<a onclick="return mV('1Sa',5,'2-4');">1Sa 5:2-4</a>).
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<br><br><b>as</b>—"<i>even as</i> God said." Quotation from <a onclick="return mV('Lev',26,12);">Lev 26:12</a>; <a onclick="return mV('Jer',31,33);">Jer 31:33</a>; <a onclick="return mV('Jer',32,38);">32:38</a>; <a onclick="return mV('Eze',37,26,27);">Eze 37:26-27</a>; compare <a onclick="return mV('Mat',28,20);">Mat 28:20</a>; <a onclick="return mV('Jhn',14,23);">Jhn 14:23</a>.
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<br><br><b>walk in them</b>—rather, "<i>among</i> them." As "dwell" implies the divine <i>presence,</i> so "walk," the divine <i>operation.</i> God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.
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<br><br><b>my people</b>—rather, "they shall be <i>to me</i> a people."
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<p id="a2Co6_17"><b>17.</b> Quoted from <a onclick="return mV('Isa',52,11);">Isa 52:11</a>, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.
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<br><br><b>be ye separate</b>—"be separated" (<a onclick="return mV('Hsa',4,17);">Hsa 4:17</a>).
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<br><br><b>touch not the unclean thing</b>—rather, "<i>anything</i> unclean" (<a onclick="return mV('2Cr',7,1);">2Cr 7:1</a>; <a onclick="return mV('Mic',2,10);">Mic 2:10</a>). <i>Touching</i> is more polluting, as implying participation, than seeing.
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<br><br><b>receive you</b>—The <i>Greek</i> implies, "to myself"; as persons heretofore out of doors, but now admitted <i>within</i> (<a onclick="return mV('2Cr',5,'1-10');">2Cr 5:1-10</a>). With this accords the clause, "Come <i>out from among</i> them," namely, so as to be received to me. So <a onclick="return mV('Eze',20,41);">Eze 20:41</a>, "I will accept you"; and <a onclick="return mV('Zep',3,19);">Zep 3:19</a>, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (<a onclick="return mV('1Cr',7,31);">1Cr 7:31</a>; <a onclick="return mV('1Cr',5,9,10);">5:9-10</a>).
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<p id="a2Co6_18"><b>18.</b> Translate, "I will be to you <i>in the relation of</i> a Father, and ye shall be <i>to me in the relation of</i> sons and daughters." This is a still more endearing relation than (<a onclick="return mV('2Cr',6,16);">2Cr 6:16</a>), "I will be their <i>God,</i> and they...My <i>people.</i>" Compare the promise to Solomon (<a onclick="return mV('1Ch',28,6);">1Ch 28:6</a>; <a href= "#" onclick="return mV('Isa',43,6);">Isa 43:6</a>; <a onclick="return mV('Rev',21,3,7);">Rev 21:3, 7</a>; <a onclick="return mV('Jer',31,1,9);">Jer 31:1, 9</a>).
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<br><br><b>Lord Almighty</b>—<i>The Lord the Universal Ruler:</i> nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.
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