Verse-by-Verse Bible Commentary
2 Corinthians 6:14

Clarke's Commentary

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 ετεροζυγειν 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, c.] 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?

Bridgeway Bible Commentary

6:14-7:16 CONCERNING PREVIOUS CORRESPONDENCE

The Christian in ungodly society (6:14-7:1)

Apparently the Corinthians still misunderstood what Paul was trying to teach them about relationships with unbelievers (cf. 1 Corinthians 5:9-11). Previously they thought it meant cutting themselves off from unbelievers completely. Now they go to the other extreme and think their relationships can be as close as they like, even to marriage. Not so, says Paul. There must be no permanent and binding relations with unbelievers. The new life of Christians is as different from the life of non-Christians as light is from darkness or as Christ is from Satan (14-15).

The church is the temple of God, and so is the individual Christian (cf. 1 Corinthians 3:16; 1 Corinthians 6:19). God dwells within his people, and his dwelling place must be holy. Being united with idol worshippers is the same as bringing a heathen idol into God’s temple (16). Christians can have no part in the ungodliness of the sinful society in which they live. They are now members of the family of God, and their relationship with their heavenly Father is more important than all their physical and earthly relationships (17-18). In view of this, they must make sure they are cleansed from the impurities of the ungodly world, so that they might be holy before God (7:1).

Coffman's Commentaries on the Bible

Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? Or what communion hath light with darkness?

This apostolic order has at least two anchors in what Paul had just written: (1) He had just warned them against receiving the grace of God "in vain" (2 Corinthians 6:1); and (2) he had just touched upon a truth which undoubtedly had superlative impact upon his emotions, that being the loss of love for Paul on the part of the Corinthians. It was the encroachment of paganism against the holy faith which was the ground of the warning in 2 Corinthians 6:1 and the cause of the defection mentioned in 2 Corinthians 6:11-13; and it was directly in response to both of these that the scathing attack on paganism was delivered. Scholars who see some unreasonable break here and start prattling about "interpolations" have just failed to read the sacred text.

UNEQUALLY YOKED

Unequally yoked with unbelievers … This meant that no Christian had any business making alliances of any kind with pagans; and yes, that certainly includes marriage. Why should any Christian wife accept a pagan for a husband? This writer has known many who did it to their sorrow; but it was never anything but a sin. Paul was not here discussing the situation where one of a pagan couple had obeyed the gospel and the other had not; he had already dealt with that. Here he was laying down a rule that forbade such alliances in the first place. Furthermore, there is nothing here that limits the application to marriage. Any close alliance with a pagan partner in business, recreation, marriage, or any other kind of union can mean nothing but disaster for the Christian.

Illustration: Two men went in business together; one had the money, and the other had the experience. After about a year, the one who had the experience had the money, and the one who had had the money had the experience!

With a little distortion, the above is a good example of every partnership with a pagan. And, as for the question of whether or not there are any pagans today, the answer must be that there are many whose morals and ideals are as pagan as those of the days of Aphrodite Pandemos.

What fellowship … what communion …? Christianity and paganism are antithetical, as diverse as righteousness and wickedness, or light and darkness.

Barnes' Notes on the Whole Bible

Be ye not unequally yoked together with unbelievers - This is closely connected in sense with the previous verse. The apostle is there stating the nature of the remuneration or recompence which he asks for all the love which he had shown to them. He here says, that one mode of remuneration would be to yield obedience to his commands, and to separate themselves from all improper alliance with unbelievers. “Make me this return for my love. Love me as a proof of your affection, be not improperly united with unbelievers. Listen to me as a father addressing his children, and secure your own happiness and piety by not being unequally yoked with those who are not Christians.” The word which is used here (ἑτεροζυγέω heterozugeō) means properly, to bear a different yoke, to be yoked heterogeneously - Robinson (Lexicon). It is applied to the custom of yoking animals of different kinds together (Passow); and as used here means not to mingle together, or be united with unbelievers.

It is implied in the use of the word that there is a dissimilarity between believers and unbelievers so great that it is as improper for them to mingle together as it is to yoke animals of different kinds and species. The ground of the injunction is, that there is a difference between Christians and those who are not, so great as to render such unions improper and injurious. The direction here refers doubtless to all kinds of improper connections with those who were unbelievers. It has been usually supposed by commentators to refer particularly to marriage. But there is no reason for confining it to marriage. It doubtless includes that, but it may as well refer to any other intimate connection, or to intimate friendships, or to participation in their amusements and employments, as to marriage. The radical idea is, that they were to abstain from all connections with unbelievers - with infidels, and pagans, and those who were not Christians, which would identify them with them; or they were to have no connection with them in anything as unbelievers, pagans, or infidels; they were to partake with them in nothing that was special to them as such.

They were to have no part with them in their paganism unbelief, and idolatry, and infidelity; they were not to be united with them in any way or sense where it would necessarily be understood that they were partakers with them in those things. This is evidently the principle here laid down, and this principle is as applicable now as it was then. In the remainder of this verse and the following verses 2 Corinthians 6:15-16, he states reasons why they should have no such contact. There is no principle of Christianity that is more important than that which is here stated by the apostle; and none in which Christians are more in danger of erring, or in which they have more difficulty in determining the exact rule which they are to follow. The questions which arise are very important. Are we to have no contact with the people of the world? Are we cut loose from all our friends who are not Christians? Are we to become monks, and live a recluse and unsocial life? Are we never to mingle with the people of the world in business, in innocent recreation, or in the duties of citizens, and as neighbors and friends? It is important, therefore, in the highest degree, to endeavor to ascertain what are the principles on which the New Testament requires us to act in this matter. And in order to a correct understanding of this, the following principles may be suggested:

I. There is a large field of action, pursuit, principle, and thought, over which infidelity, sin, paganism, and the world as such, have the entire control. It is wholly without the range of Christian law, and stands opposed to Christian law. It pertains to a different kingdom; is conducted by different principles, and tends to destroy and annihilate the kingdom of Christ. It cannot be reconciled with Christian principle, and cannot be conformed to but in entire violation of the influence of religion. Here the prohibition of the New Testament is absolute and entire. Christians are not to mingle with the people of the world in these things; and are not to partake of them. This prohibition, it is supposed, extends to the following, among other things:

(1) To idolatry. This was plain. On no account or pretence were the early Christians to partake of that, or to countenance it. In primitive times, during the Roman persecutions, all that was asked was that they should cast a little incense on the altar of a pagan god. They refused to do it, and because they refused to do it, thousands perished as martyrs. They judged rightly; and the world has approved their cause.

(2) Sin, vice, licentiousness. This is also plain. Christians are in no way to patronise them, or to lend their influence to them, or to promote them by their name, their presence, or their property. “Neither be partakers of other people’s sins;” 1Ti 5:22; 2 John 1:11.

(3) Arts and acts of dishonesty, deception, and fraud in traffic and trade. Here the prohibition also must be absolute. No Christian can have a right to enter into partnership with another where the business is to be conducted on dishonest and unchristian principles, or where it shall lead to the violation of any of the laws of God. If it involves deception and fraud in the principles on which it is conducted; if it spreads ruin and poverty - as the distilling and vending of ardent spirits does; if it leads to the necessary violation of the Christian Sabbath, then the case is plain. A Christian is to have no “fellowship with such unfruitful works of darkness, but is rather to reprove them;” Ephesians 5:11.

(4) The amusements and pleasures that are entirely worldly, and sinful in their nature; that are wholly under worldly influence, and which cannot be brought under Christian principles. Nearly all amusements are of this description. The true principle here seems to be, that if a Christian in such a place is expected to lay aside his Christian principles, and if it would be deemed indecorous and improper for him to introduce the subject of religion, or if religion would be regarded is entirely inconsistent with the nature of the amusement then he is not to be found there. The world reigns there, and if the principles of his Lord and Master would be excluded, he should not be there. This applies of course to the theater, the circus, the ballroom, and to large and splendid parties of pleasure. We are not to associate with idolaters in their idolatry; nor with the licentious in their licentiousness; nor with the infidel in his infidelity; nor with the proud in their pride; nor with the frivolous in their gaiety; nor with the friends of the theater, or the ballroom, or the circus in their attachment to these places and pursuits. And whatever other connection we are to have with them as neighbors, citizens, or members of our families, we are not to participate with them in these things. Thus far all seems to be clear; and the rule is a plain one whether it applies to marriage, or to business, or to religion, or to pleasure; compare note, 1 Corinthians 5:10.

II. There is a large field of action, thought, and plan which may be said to be common with the Christian and the world; that is, where the Christian is not expected to abandon his own principles, and where there will be, or need be, no compromise of the sternest views of truth, or the most upright, serious, and holy conduct. He may carry his principles with him; may always manifest them if necessary; and may even commend them to others. A few of these may be referred to.

(1) Commercial transactions and professional engagements that are conducted on honest and upright principles, even when those with whom we act are not Christians.

(2) Literary and scientific pursuits, which never, when pursued with a right spirit, interfere with the principles of Christianity, and never are contrary to it.

(3) The love and affection which are due to relatives and friends. Nothing in the Bible assuredly will prohibit a pious son from uniting with one who is not pious in supporting an aged and infirm parent, or a much loved and affectionate sister. The same remark is true also respecting the duty which a wife owes to a husband, a husband to a wife, or a parent to a child, though one of them should not be a Christian. And the same observation is true also of neighbors, who are not to be prohibited from uniting as neighbors in social contact, and in acts of common kindness and charity, though all not Christians.

(4) As citizens. We owe duties to our country, and a Christian need not refuse to act with others in the elective franchise, or in making or administering the laws. Here, however, it is clear that he is not at liberty to violate the laws and the principles of the Bible. He cannot be at liberty to unite with them in political schemes that are contrary to the Law of God, or in elevating to office people whom he cannot vote for with a good conscience as qualified for the station.

(5) In plans of public improvement, in schemes that go to the advancement of the public welfare, when the schemes do not violate the laws of God. But if they involve the necessity of violating the Sabbath, or any of the laws of God, assuredly he cannot consistently participate in them.

(6) In doing good to others. So the Saviour was with sinners; so he ate, and drank, and conversed with them. So we may mingle with them, without partaking of their wicked feelings and plans, so far as we can do them good, and exert over them a holy and saving influence. In all the situations here referred to, and in all the duties growing out of them, the Christian may maintain his principles, and may preserve a good conscience. Indeed the Saviour evidently contemplated that his people would have such contact with the world, and that in it they would do good. But in none of these is there to be any compromise of principle; in none to be any yielding to the opinions and practices that are contrary to the laws of God.

III. There is a large field of action, conduct, and plan, where Christians only will act together. These relate to the special duties of religion - to prayer, Christian fellowship, the ordinances of the gospel, and most of the plans of Christian beneficence. Here the world will not intrude; and here assuredly there will be no necessity of any compromise of Christian principle.

For what fellowship - Paul proceeds here to state reasons why there should be no such improper connection with the world. The main reason, though under various forms, is that there can be no fellowship, no communion, nothing in common between them; and that therefore they should be separate. The word “fellowship” (μέτοχὴ metochē) means partnership, participation. What is there in common; or how can the one partake with the other? The interrogative form here is designed to be emphatic, and to declare in the strongest terms that there can be no such partnership.

Righteousness - Such as you Christians are required to practice; implying that all were to be governed by the stern and uncompromising principles of honesty and justice.

With unrighteousness - Dishonesty, injustice, sin; implying that the world is governed by such principles.

And what communion - (κοινωνία koinōnia). Participation; communion; that which is in common. What is there in common between light and darkness? What common principle is there of which they both partake? There is none. There is a total and eternal separation.

Light - The emblem of truth, virtue, holiness; see the Matthew 4:16; Matthew 5:16 notes; John 1:4 note; Romans 2:19 note; 2 Corinthians 4:4, 2 Corinthians 4:6 notes. It is implied here that Christians are enlightened, and walk in the light. Their principles are pure and holy - principles of which light is the proper emblem.

Darkness - The emblem of sin, corruption, ignorance; implying that the world to which Paul refers was governed and influenced by these. The idea is, that as there is an entire separation between light and darkness in their nature; as they have nothing in common, so it is and should be, between Christians and sinners. There should be a separation. There can be nothing in common between holiness and sin; and Christians should have nothing to do “with the unfruitful works of darkness:” Ephesians 5:11.

Calvin's Commentary on the Bible

14.Be not yoked As if regaining his authority, he now reproves them more freely, because they associated with unbelievers, as partakers with them in outward idolatry. For he has exhorted them to show themselves docile to him as to a father: he now, in accordance with the rights that belong to him, ⁽⁶⁰⁸⁾ reproves the fault into which they had fallen. Now we mentioned in the former epistle ⁽⁶⁰⁹⁾ what this fault was; for, as they imagined that there was nothing that was unlawful for them in outward things, they defiled themselves with wicked superstitions without any reserve. For in frequenting the banquets of unbelievers, they participated along with them in profane and impure rites, and while they sinned grievously, they nevertheless thought themselves innocent. On this account Paul inveighs here against outward idolatry, and exhorts Christians to stand aloof from it, and have no connection with it. He begins, however, with a general statement, with the view of coming down from that to a particular instance, for to be yoked with unbelievers means nothing less than to

have fellowship with the unfruitful works of darkness,
(Ephesians 5:11,)

and to hold out the hand to them ⁽⁶¹⁰⁾ in token of agreement.

Many are of opinion that he speaks of marriage, but the context clearly shows that they are mistaken. The word that Paul makes use of means — to be connected together in drawing the same yoke. It is a metaphor taken from oxen or horses, which require to walk at the same pace, and to act together in the same work, when fastened under one yoke. ⁽⁶¹¹⁾ When, therefore, he prohibits us from having partnership with unbelievers in drawing the same yoke, he means simply this, that we should have no fellowship with them in their pollutions. For one sun shines upon us, we eat of the same bread, we breathe the same air, and we cannot altogether refrain from intercourse with them; but Paul speaks of the yoke of impiety, that is, of participation in works, in which Christians cannot lawfully have fellowship. On this principle marriage will also be prohibited, inasmuch as it is a snare, by which both men and women are entangled into an agreement with impiety; but what I mean is simply this, that Paul’s doctrine is of too general a nature to be restricted to marriage exclusively, for he is discoursing here as to the shunning of idolatry, on which account, also, we are prohibited from contracting marriages with the wicked.

For what fellowship He confirms his exhortation on the ground of its being an absurd, and, as it were, monstrous connecting together of things in themselves much at variance; for these things can no more coalesce than fire and water. In short it comes to this, that unless they would have everything thrown into confusion, they must refrain from the pollutions of the wicked. Hence, too, we infer, that even those that do not in their hearts approve of superstitions are, nevertheless, polluted by dissimulation if they do not openly and ingenuously stand aloof from them.

(608) “Parlant comme en puissance et authorite de pere;” — “Speaking as with the power and authority of a father.”

(609) See vol. 1, p. 282.

(610) “Aux infideles;” — “To unbelievers.”

(611) “Joachim Camerarius, in his Commentary on the New Testament, (Cambridge 1642,) suggests, that ἐτεροζυγοῦντες, may have a reference to a balance, and that Paul — would not have the Corinthians unequally balanced with unbelievers. The verb ζυγοστατειν, as he observes, is employed to denote the adjusting of scales in balance. It seems more natural, however, to understand the word, as Calvin and most other interpreters do, as derived from ἓτερος, (Another,) and ζυγὸς, as meaning a yoke, and as employed by Paul to mean, drawing on the other side of a yoke with another; or, as Beza explains it, “Qui cum sint divers’ conditionis, tamen in eodem opere mutuam operam pr’stant;” — “Those who, while in a different condition from each other, do nevertheless take their corresponding part in the same work.” — Ed.

Smith's Bible Commentary

We then, as workers together with him ( 2 Corinthians 6:1 ),

And what a glorious way to view the ministry. I'm working with Jesus, working together with Him.

[We] beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: [but Paul adds] behold, now is the accepted time; behold, now is the day of salvation.) Giving no offense in any thing, that the ministry be not blamed ( 2 Corinthians 6:1-3 ):

And so, Paul again goes back to the subject of his ministry, his ministry for Jesus Christ. He views it as being a worker together with Him. And as such, beseeching them in his . . . that they would "not receive this grace of God in vain," but would accept the salvation today. Don't turn aside God's offers to you. The grace of God, receive it. Today is the day of salvation. And so Paul said, "I seek not to bring any offense to man in anything, because I don't want the ministry to be blamed."

But in all things approving ourselves as the ministers of God ( 2 Corinthians 6:4 ),

Seeking to prove that my ministry really is of God, first of all, in the physical sense.

in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings ( 2 Corinthians 6:4-5 );

The preposition in talking about the physical suffering and hardships that Paul endured as a minister of Jesus Christ. Things by which he proved his ministry. And then changing to the word by, he speaks of the mental things that he endured:

By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned ( 2 Corinthians 6:6 ),

And then going into the spiritual things:

By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left ( 2 Corinthians 6:7 ),

So the ministry, the proof of the ministry. The characteristics of the minister. God give us such ministers today who will so serve the Lord and man.

By honor and dishonor, by evil report and good report: as deceivers, and yet true; As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things ( 2 Corinthians 6:8-10 ).

So, these interesting contrasts that take place within the ministry. "Sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, yet I possess everything." Because I possess Christ.

O ye Corinthians, our mouth is open unto you, our heart is [expanded or] enlarged ( 2 Corinthians 6:11 ).

"I'm expressing myself to you. My heart is just enlarged for your sakes."

Ye are not straitened in us ( 2 Corinthians 6:12 ),

This word straitened literally means a narrow place. It came to me being pressed into a narrow place. Being pressed so hard into a narrow place that it straightens out all the kinks. And so, the idea of straiten is that the crookedness or whatever, you know, if you press hard enough on you, it just flattens you out. You become straightened. And so, being put in pressure in a narrow place, being squeezed in causes this straightening. And the word anguish then developed out of this Greek word. The anguish of being pressed into a narrow place.

Now Paul said to the Corinthians, "You haven't been put in a narrow place because of me."

but ye are straitened in your own bowels. Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged ( 2 Corinthians 6:12-13 ).

"You've been put in this pressure. You've been put in anguish, in this narrow place. But my heart is enlarged towards you. Now I pray that you'll be enlarged. Your heart will be enlarged. You'll be freed from this pressure, from this narrow place."

Be ye not unequally yoked together with unbelievers: for what fellowship [communion, oneness] hath righteousness with unrighteousness? and what communion hath light with darkness? ( 2 Corinthians 6:14 )

There are many people who believe that theirs is a special case not really covered by the scripture, and thus, they can do what they please because it really doesn't apply to their situation. God doesn't, God wasn't really thinking of their situation when He gave the rule. And thus, there are many people who enter into unequal yokes with unbelievers, believing and hoping that things are going to equal out, that God will take care of it.

There is an old Greek saying: "The dice of the gods are loaded." That is, you cannot go against God and win. You cannot go against the word of God and win. Over the years of pastoring, I've had so many young people come in. Oh, they are so in love. Oh, he's the man of their dreams. There's only one thing wrong: he isn't a Christian. "But I know that as I live the life of Christ before him and I walk in love and in meekness and all, I know he'll come to Jesus." And I said, "Yes, but the scripture says, 'Be not unequally yoked with an unbeliever.'" "Oh, but you know, we love each other. And I know he's going to change." And they are determined to marry in spite of the counsel of the word of God otherwise. And in scores of case after case after case after case after case, a year, two years down the road, I sit with the same young lady who is completely torn up. "Oh, I wish I had listened to you. I'm living in a hell. I don't think I ever really loved him. Oh, this is horrible. Do I have to stay in this state?" And their lives messed up because they thought that they could go against God's command and win and come out ahead. "Be not unequally yoked together with an unbeliever."

Now, this does not and is not limited to just marriage. This goes to many different types of yokes where you are brought together with an unbeliever, and you are always in an unequal situation. Watch it. You're always in an unequal situation if you're yoked with an unbeliever. You see, they don't follow the same rules that you follow. They don't live by the same ethic that you live by. And to lie won't bother them. To cheat won't bother them. To fudge won't bother them; but it will you.

And I've had so many businessmen who have come to me bemoaning the fact that their partner wants to do that which is illegal. "They don't want to report all of the profits. They want to keep a double set of books. What shall I do?" They've entered into an unequal yoke. "What fellowship hath righteousness with unrighteousness? What communion hath light with darkness?"

And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? ( 2 Corinthians 6:15 )

You're trying to bring together unequal things. The results are always disastrous.

And what agreement hath the temple of God with idols? for ye are the temple of the living God ( 2 Corinthians 6:16 );

This old tent is nonetheless "the temple of the living God." "What?" Paul said, "Know ye not that your bodies are the temple of the Holy Spirit which is in you? You are not your own; you've been bought with a price" ( 1 Corinthians 6:19 ). What relationship can there possibly be with the temple of God and with idols?

as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty ( 2 Corinthians 6:16-18 ).

So, God's call for His people to separation. You are to be different from the world. You cannot have real communion with the world. You have no common ground of meeting. You're trying to bring two diverse situations together. You're trying to join together the life of the flesh with the life of the Spirit. They cannot co-mingle. It's an unequal yoke. So, God's call for you is to come apart. "Be separate, saith the Lord. Don't touch the unclean thing. And God said, I will be a Father, and ye will be my sons and daughters."

As a child of God, you do live different than a person who is not a child of God. You're expected to live differently. Living by different standards, living for different purposes. "If you only love those that love you, what do ye more than others? Even the publicans do the same. But love those that hate you, do good unto those that despitefully use you, pray for those that persecute you; And so shall ye be the children of the Father" ( Matthew 5:44-46 ).

You see, Jesus is declaring, "You're to be different. You're a new creation." "The old things have passed away; everything is become new" ( 2 Corinthians 5:17 ). And God now lays claim to you as His son, as His daughter.

"Love not the world, neither the things that are in the world. For he that hath the love of the world in his heart hath not the love of the Father" ( 1 John 2:15 ). The cry of the Spirit, "Be ye reconciled to God." The ministry of reconciliation. You can only be reconciled to God as you come into the life of the Spirit, denying the flesh, denying yourself, the self-centered life. And taking up your cross to follow Him. And that's the challenge of the Spirit of God to our hearts tonight. May we respond in Jesus' name.

Father, we thank You for Your word. And may Thy Spirit take Thy word tonight as a sharp, two-edged sword and may He cut deep into our hearts to expose those things that are there, in order that He might heal. Heal our relationship with You that we might be reconciled unto God through Jesus our Lord. Bless Thy word now, may it take root and may it grow forth and bring forth fruit unto Thy glory. In Jesus' name we pray. Amen.

And now, "be ye doers of the word, and not hearers only, deceiving yourselves. For he who hears the word of God, and does not do it, is like unto a man who is looking into a mirror: And sees the truth about himself, but as soon as he walks away, he forgets what he saw" ( James 1:22-24 ). How easy that is, isn't it? We have an image of ourselves. We look in a mirror many times and we're shocked at the truth. But as soon as we walk away, we embrace our image again. We forget what we saw.

I don't want to acknowledge what I saw. I like my image of myself better than I like the reality of myself. In my image of myself, I'm still in shape. Far from reality. So is the man who hears the word of God, acknowledges the ideal, but then doesn't live by it. He's deceived. He's living in a delusion, a dangerous delusion. So with the psalmist may we pray, "Search me, O God, and know my heart: try me, and know my thoughts: And see if there is a way of wickedness in me, and God, lead me in the way everlasting" ( Psalms 139:23-24 ). In Jesus' name. "

Contending for the Faith

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

The intent of Paul’s message from verses 14-17 is to issue warnings about the temptations and dangers of being led into sin by people who are not Christians. This warning is illustrated by a description of two animals not of the same kind (such as an ox and an ass); they are expected to work together, even though they do not normally work well together because of differences in size and strength. In fact, the Law of Moses prohibited such: "Thou shalt not plow with an ox and an ass together" (Deuteronomy 22:10).

Paul uses this metaphor to illustrate the danger of a Christian potentially developing such a close relationship with an unbeliever that he or she is led away from the Lord.

Be ye not unequally yoked together with unbelievers: The words "unequally yoked together" come from the Greek word (heterozugeo), meaning "mismated" (Arndt and Gingrich 315) or "to associate discordantly" (Strong 33). Christians are not "to have fellowship with one who is not an equal" (Thayer 254), meaning "unbelievers" (apistos)—those who are without the true "Christian faith," specifically "a heathen" (Strong 14). Strong explains "unbelievers" are those who are "untrustworthy… faithless, (or an) infidel" (14)—people whose actions are the opposite of those of a child of God.

Robertson explains that Paul’s message is in the present imperative, meaning he is directing his instructions specifically to Christians who are already yoked with unbelievers. Paul commands: "literally, ’Stop becoming…unequally yoked with unconverted heathen (unbelievers).’ " If they are already united together, they must discontinue this bond if it is hindering them from remaining faithful to Jesus.

Paul does not specifically state what type of yoke or bondage he has in mind. The warning of this illustration, however, speaks of believers’ being so united with unbelievers (that is, Christians being inappropriately associated with unbelievers) that they are drawn into a heathen lifestyle themselves. The point is, Paul is urgently warning Christians of the danger of losing their salvation because of their close association with unbelievers. This command is the same that Paul gives to the Ephesians:

For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them (Ephesians 5:5-7).

The metaphor suggests a situation in which a Christian and an unbeliever ignore the fact that they will not be able to work well together; they continue with their union with the expectation of working side by side with no harm coming to the Christian. To please themselves, they ignore all of the warnings given.

It should be understood that in this context, Paul is not forbidding Christians to avoid all association and all working relationships with those who are not Christians. He has thoroughly explained to the Corinthians in a previous letter that such an act is impractical, even to the point of being impossible:

I wrote unto you in an epistle not to company with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world" (1 Corinthians 5:9-10).

Those who have been redeemed by Jesus’ blood have a responsibility to lead the lost to Christ; therefore, as John Calvin correctly states:

We are not to quit life with the view of departing from all uncleanness, but must simply avoid all participation. The sum is this: If with a true affection of the heart, we aim at the benefit of redemption, we must beware of defiling ourselves by any contamination from its pollutions (262).

Paul’s instruction in these two verses is not limited to the specified sins; he simply names several common examples of people in the world with whom Christians might have to associate: "fornicators," "covetous," "extortioners," or "idolaters."

The danger is not necessarily in Christians’ being casual acquaintances with them, but in becoming "unequally yoked"— forming close associations that could be spiritually harmful to Christians. Paul says such yokes are unequal. Believers’ close association with others who have these ungodly traits could lead them away from Jesus. Therefore, it is not reasonable to assume that Paul restricts his teaching here to the subject of marriage. The command refers to any yoke from which a Christian can be separated. Paul is instructing Christians never, under any circumstances, to be so united with an unbeliever that they become partakers in their sinful behavior.

The difference between marriage and other types of unions is that the Christian would still be bound by Paul’s previous teaching:

Unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife (1 Corinthians 7:10-11).

If the Christian mate can no longer remain faithful to God in a marriage union with the unbelieving mate, the Christian is expected to obey Paul’s instructions: "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you" (2 Corinthians 6:17); however, after dissolving this union, the Christian must remain "unmarried, or be reconciled" to the unbeliever.

The point is that while it is not advisable for a Christian to marry one who is not a Christian, the sin itself, referred to in this context, is not a mixed marriage; but the sin occurs when the continuation of this union causes the Christian to violate God’s commands. In this or any other union where a Christian cannot remain true to God’s word, he or she must separate himself or herself from the unbeliever. Such unions could include jobs, colleges, unscriptural forms of worship, and any other activities forbidden in scripture.

Five Rhetorical Questions

for what fellowship hath righteousness with unrighteousness?: Having just told Christians not to be "unequally yoked together with unbelievers," Paul now gives the logical reasons that such unions can cost them their souls. He asks five rhetorical questions:

1.    "for what fellowship hath righteousness with unrighteousness?"

2.    "and what communion hath light with darkness?"

3.    "And what concord hath Christ with Belial?"

4.    "or what part hath he that believeth with an infidel?"

5.    "And what agreement hath the temple of God with idols?" Each question demands the answer of "none."

This first question is to cause the believer to consider the idea of fellowship. Believers should not be yoked with unbelievers because there is no "fellowship" between "righteousness" (believers) and "unrighteous" ("lawlessness" NKJV). The word "fellowship" (metoche), as used here, means "participation… (suggesting the question) what have righteousness and lawlessness in common?" (Arndt and Gingrich 516). Believers must abstain from sin because, "Whoever commits sin also commits lawlessness, and sin is lawlessness" (1 John 3:4, NKJV).

Paul’s point is that believers must live a life of "righteousness." For a believer to choose to unite with the lawless is to ignore the purpose of Jesus’ death. Paul tells Titus, speaking of Jesus: "who gave Himself for us, that He might redeem us from every lawless deed…" (Titus 2:14 NKJV). Since Jesus died to redeem people from lawlessness, they should never intentionally yoke themselves to it.

Thus, the answer to this first rhetorical question is that there is no fellowship between righteousness and unrighteousness because Jesus died to redeem the righteous from unrighteous deeds. Jesus gives a warning to those who would ignore Him: "I will declare to them, ’I never knew you; depart from Me, you who practice lawlessness (unrighteousness)!’ " (Matthew 7:23 NKJV). This first question emphasizes that "righteousness and lawlessness stand therefore in completely radical opposition to each other as two contradictor states" (Hughes 247).

and what communion hath light with darkness: This rhetorical question is different from the previous one, but the meaning is the same. Christians are not to be united with unbelievers. The word "communion" (koinonia) here means "intimacy" (Thayer 352). The message is that the righteous (Christians) have no more in common with the unrighteous (unbelievers) as "darkness has with light" (Arndt and Gingrich 440). Nothing is more fundamentally incompatible than light and darkness.

In the scriptures Satan and sin are pictured as "darkness" while Jesus and righteousness are pictured as light. When speaking of Satan to the Christians in Colosse, Paul says, "He (Jesus) has delivered us from the power of darkness (sin)…" (Colossians 1:13 NKJV). Contrary to darkness representing sin, light represents Jesus, who declares, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life" (John 8:12 (NKJV). It is not practical to expect light and darkness to go together. Again, Jesus teaches this same message when He, at Paul’s conversion, commands him to teach the Gentiles: "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me" (Acts 26:18). The point is Jesus, as the light of the world, was sent to deliver man from the darkness of sin; therefore, no man should attempt to reunite light and darkness.

Dr. Constable's Expository Notes

Some of the Corinthians were not openhearted toward Paul because they were doing things that they knew he disapproved. This evidently included maintaining inappropriate relationships with unbelievers. Other interpretations of the identity of the unbelievers identify them as untrustworthy persons in contrast to Paul, Gentile Christians who did not observe the Mosaic Law, the immoral within the church, and the false apostles. [Note: See William J. Webb, "Who Are the Unbelievers (apistoi) in 2 Corinthians 6:14?" Bibliotheca Sacra 149:593 (January-March 1992):27-44.]

Paul was not saying that Christians should break off all association with unbelievers (cf. 1 Corinthians 5:9-10; 1 Corinthians 10:27). He had previously encouraged the saved partner in a mixed marriage to maintain the marriage relationship as long as possible (1 Corinthians 7:12-16). He had also urged his fellow Christians as ambassadors of Christ to evangelize the lost (2 Corinthians 5:20). Rather Paul commanded that Christians form no binding interpersonal relationships with non-Christians that resulted in their spiritual defilement. This is an extension to human beings of the principle underlying the prohibition against breeding or yoking an ox and a donkey together in Leviticus 19:19 and Deuteronomy 22:10. Such alliances can prevent the Christian from living a consistently obedient Christian life. The fulfillment of God’s will must be primary for a believer. Obviously some relationships with pagans do not pose a threat to our faithfulness to God. Where they do the Christian must maintain his or her relationship with Christ even it if means forfeiting relationship with unbelievers. There is a conceptual parallel here with what Jesus (Matthew 22:21; Mark 12:17; Luke 20:25), Paul (Romans 13:1-7; Titus 3:1-2), and Peter (1 Peter 2:13-17) taught about the believer’s relationships with God and the state. We should obey both authorities unless they conflict, in which case we must obey God.

"Urban Roman colonies understood quite well the custom that one could not be friends with a friend’s or patron’s enemies." [Note: Keener, p. 193.]

Paul set forth the folly of such behavior by pointing out five contrasts. Each one expects a negative answer. All of them point out the incompatibility and incongruity of Christian discipleship and heathenism. Paul supported the last of these with quotations from the Old Testament (2 Corinthians 6:16-18).

Christians should follow God’s will that results in righteous behavior, but pagans have no regard for God’s laws. Christians are children of the light, but unbelievers are children of darkness (cf. Colossians 1:13). Beliel (2 Corinthians 6:15) is the personification of evil (cf. Deuteronomy 13:13; 2 Samuel 22:5-6), and he is the antithesis of Christ. Beliel was a recognized name for Satan in Paul’s day. [Note: Hughes, p. 248.] It may have come from combining the Hebrew word for "worthlessness" with the name of the pagan god Baal. [Note: Josephus, Antiquities of the Jews, 8.318. Cf. Keener, p. 194.] Believers have little in common with unbelievers when it comes to things that are peculiar to unbelievers. Obviously we share many things, such as food, clothing, houses, sun, air, and rain. Christians who are temples of the living God are quite different from the heathen who worship idols in temples made with hands. [Note: See William J. Webb, "What Is the Unequal Yoke (hetepozygountes) in 2 Corinthians 6:14?" Bibliotheca Sacra 149:594 (April-June 1992):162-79.]

Barclay's Daily Study Bible

Chapter 6

AMBASSADOR FOR CHRIST ( 2 Corinthians 5:20-21 ; 2 Corinthians 6:1-2 )

6:1-2 So then we are acting as ambassadors on Christ's behalf, for God is sending you his invitation through us. We beseech you on behalf of Christ, be reconciled to God. He made him who had no acquaintance with sin to be sin for us, that through him we might become the righteousness of God. Because we are trying to help him to win men, we urge you not to have received the offer of the grace of God all to no purpose. (For scripture says, "At an accepted time I heard you, and in the day of salvation I helped you." Lo! Now is the accepted time. Lo! Now is the day of salvation).

The office that Paul claims as his one glory and his one task is that of ambassador for Christ. The Greek he uses (presbeutes, compare G4246) is a great word. It had two uses corresponding with the Latin word of which it is a translation (legatus).

(i) Roman provinces were divided into two types. One was under the direct control of the senate, the other under the direct control of the Emperor. The distinction was made on this basis--provinces which were peaceful and had no troops in them were senatorial provinces; provinces which were turbulent and had troops stationed in them were imperial provinces. In the imperial provinces, the man who administered the province on behalf of the Emperor, was the legatus presbeutai. So then, the word in the first place paints a picture of a man who has a direct commission from the Emperor; and Paul regarded himself as commissioned by Jesus Christ for the work of the Church.

(ii) But presbeutes (compare G4246) and legatus have an even more interesting meaning. When the Roman senate decided that a country should become a province they sent to it ten legati or presbeutai, that is, envoys, of their own number, who, along with the victorious general, arranged the terms of peace with the vanquished people, determined the boundaries of the new province, drew up a constitution for its new administration, and then returned to submit what they had done for ratification by the senate. They were the men responsible for bringing others into the family of the Roman Empire. So Paul thinks of himself as the man who brings to others the terms of God, whereby they can become citizens of his empire and members of his family.

There is no more responsible position than that of ambassador.

(i) An ambassador of Britain is a Briton in a foreign land. His life is spent among people who usually speak a different language, who have a different tradition and who follow a different way of life. The Christian is always like that. He lives in the world; he takes part in all the life and work of the world; but he is a citizen of heaven. To that extent he is a stranger. The man who is not willing to be different cannot be a Christian at all.

(ii) An ambassador speaks for his own country. When a British ambassador speaks, his voice is the voice of Britain. There are times when the Christian has to speak for Christ. In the decisions and the counsels of the world his must be the voice which brings the message of Christ to the human situation.

(iii) The honour of a country is in its ambassador's hands. His country is judged by him. His words are listened to, his deeds are watched and people say, "That is the way such-and-such a country speaks and acts." Lightfoot, the great Bishop of Durham, said in an ordination address, "The ambassador, while acting, acts not only as an agent, but as a representative of his sovereign.... The ambassador's duty is not only to deliver a definite message, to carry out a definite policy; but he is obliged to watch opportunities, to study characters, to cast about for expedients, so that he may place it before his hearers in its most attractive form." It is the great responsibility of the ambassador to commend his country to the men amongst whom he is set.

Here is the Christian's proud privilege and almost terrifying responsibility. The honour of Christ and of the Church are in his hands. By his every word and action he can make men think more-or-less of his Church and of his Master.

We have to note Paul's message. "Be reconciled to God." The New Testament never speaks of God being reconciled to men, but always of men being reconciled to God. There is no question of pacifying an angry God. The whole process of salvation takes its beginning from him. It was because God so loved the world that he sent his son. It is not that God is estranged from man but that man is estranged from him. God's message, the message which Paul brought, is an appeal from a loving Father to wandering and estranged children to come home where love is waiting for them.

Paul beseeches them not to accept the offer of the grace of God all to no purpose. There is such a thing--and it is eternity's tragedy--as the frustration of grace. Let us think of the matter in human terms. Suppose that a father sacrifices and toils to give his son every chance, surrounds him with love, plans for his future with care, and does everything humanly possible to equip him for life. And suppose the son feels no debt of gratitude, never feels the obligation to repay by being worthy of all this; and suppose he fails, not because he has not the ability, but because he will not try, because he forgets the love that gave him so much. That is what breaks a father's heart. When God gives men all his grace and they take their own foolish way and frustrate that grace which might have recreated them, once again Christ is crucified and the heart of God is broken.

A BLIZZARD OF TROUBLES ( 2 Corinthians 6:3-10 )

6:3-10 We do our work, trying to put an obstacle in no man's way, for we do not wish the ministry to become a laughing stock for critics. But in everything we try to keep on commending ourselves as ministers of God must do--in much endurance, amidst the things which press sore upon us, in the inescapable pains of life, in anxieties, amidst stripes, in prisons, in tumults, in toils, in sleepless nights, in fastings, in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in love unfeigned, in the declaration of the truth, in the power of God, with the weapons of righteousness for the right hand and for the left, in honour and in dishonour, in ill report and in good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and lo! we live; as chastened, but not killed; as grieved, but always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things.

In all the chances and changes of life Paul had only one concern--to show himself a sincere and profitable minister of Jesus Christ. Even as he made that claim, his mind's eye went back across what Chrysostom called "the blizzard of troubles" through which he had come and through which he was still struggling. Every word in this tremendous catalogue, which someone has called "the hymn of the herald of salvation," has its background in Paul's adventurous life.

He begins with one triumphant word of the Christian life--endurance (hupomone, G5281) . It is untranslatable. It does not describe the frame of mind which can sit down with folded hands and bowed head and let a torrent of troubles sweep over it in passive resignation. It describes the ability to bear things in such a triumphant way that it transfigures them. Chrysostom has a great panegyric on this hupomone ( G5281) . He calls it "the root of all goods, the mother of piety, the fruit that never withers, a fortress that is never taken, a harbour that knows no storms" and "the queen of virtues, the foundation of right actions, peace in war, calm in tempest, security in plots." It is the courageous and triumphant ability to pass the breaking-point and not to break and always to greet the unseen with a cheer. It is the alchemy which transmutes tribulation into strength and glory.

Paul goes on to speak of three groups, each of three things, in which this victorious endurance is practised.

(i) There are the internal conflicts of the Christian life.

(a) The things which press sore upon us. The word he uses is thlipsis ( G2347) which originally expressed sheer, physical pressure on a man. There are things which weigh down a man's spirit like the sorrows which are a burden on his heart and the disappointments which are like to crush the life out of him. The triumphant endurance can cope with them all.

(b) The inescapable pains of life. The Greek word (anagke, G318) literally means the necessities of life. Certain burdens a man may escape, but others are inescapable. There are certain things which a man must bear. The greatest of these are sorrow, for only the life which has never known love will never know that, and death which is the lot of every man. The triumphant endurance enables a man to face all that is involved in being a man.

(c) Anxieties. The word Paul uses (stenochoria, G4730) literally means a too narrow place. It might be used of an army caught in a narrow, rocky defile with space neither to manoeuvre nor to escape. It might be used of a ship caught in a storm with no room either to ride it or to run before it. There are moments when a man seems to be in a situation in which the walls of life are closing round him. Even then the triumphant endurance makes him able to breathe the spaciousness of heaven.

(ii) There are the external tribulations of life.

(a) Stripes. For Paul the Christian life meant not only spiritual suffering, but also physical suffering. It is the simple fact that if there had not been those who were ready and able to bear the torture of the fire and the wild beasts we would not be Christian today. There are still some for whom it is physical agony to be a Christian; and it is always true that "the blood of the martyrs is the seed of the Church."

(b) Prisons. Clement of Rome tells us that Paul was in prison no fewer than seven times. From Acts we know that before he wrote to the Corinthians he was in prison in Philippi, and afterwards in Jerusalem, in Caesarea and in Rome. The pageant of Christians who were imprisoned stretches from the first to the twentieth century. There have always been those who would abandon their liberty sooner than abandon their faith.

(c) Tumults. Over and over again we have the picture of the Christian facing, not the sternness of the law, but the violence of the mob. John Wesley tells us of what happened to him in Wednesbury when the mob came "pouring down like a flood." "To attempt speaking was vain; for the noise on every side was like the roaring of the sea. So they dragged me along till we came to the town; when, seeing the door of a large house open, I attempted to go in; but a man, catching me by the hair, pulled me back into the middle of the crowd. They made no more stop till they had carried me through the main street, from one end of the town to the other." George Foxe tells us of what happened to him at Tickhill. "I found the priest and most of the chief of the parish together in the chancel. So I went up to them and began to speak, but immediately they fell upon me; the clerk took up the Bible as I was speaking, and struck me on the face with it, so that it gushed out with blood, and I bled exceedingly in the steeple-house. Then the people cried, 'Let us have him out of the Church'; and when they had got me out they beat me exceedingly, and threw me down, and over a hedge; and afterwards they dragged me through a house into the street, stoning an beating me as they drew me along, so that I was besmeared all over with blood and dirt.... Yet when I was got upon my legs again I declared to them the word of life and shewed them the fruits of their teachers, how they dishonoured Christianity." The mob has often been the enemy of Christianity; but nowadays it is not the violence but the mockery or the amused contempt of the crowd against which the Christian must stand fast.

(iii) There is the effort of the Christian life.

(a) Toils. The word Paul uses (kopos, G2873) is in the New Testament almost a technical term for the Christian life. It describes toil to the point of sheer exhaustion, the kind of toil which takes everything of body, mind and spirit that a man has to give. The Christian is the workman of God.

(b) Sleepless nights. Some would be spent in prayer, some in a situation of peril or discomfort where sleep was impossible. At all times Paul was ready to be the unsleeping sentinel of Christ.

(c) Fastings. No doubt what Paul means here is not deliberately chosen fastings, but times when he went hungry for the work's sake. We may well contrast with his spirit the spirit of the man who would not miss a meal to attend the worship of the house of God.

Now Paul turns away from the trials and the tribulations, which endurance enabled him to conquer, to his own God-given equipment for the Christian life. Once again he retains the same arrangement of three groups of three items.

(i) There are the God-given qualities of mind. (a) Purity. The word Paul uses (hagnotes, G54) was defined by the Greeks as "the careful avoidance of all sins which are against the gods; the service of the honour of God as nature demands", as "prudence at its highest tension" and as "freedom from every stain of flesh and spirit." It is in fact the quality which enables a man to enter into the very presence of God.

(b) Knowledge. This kind of knowledge has been defined as "knowledge of the things that must be done." It was the knowledge which issued not in the theologian's fine-spun subtleties but in the actions of the Christian man.

(c) Patience. Usually in the New Testament this word (makrothumia, G3115) denotes patience with people, the ability to bear with them even when they are wrong, even when they are cruel and insulting. It is a great word. In First Maccabees it is said ( 1Ma_8:4 ) that the Romans conquered the world by "their policy and their patience" and there the word expresses that Roman unconquerableness which would never make peace under defeat. Patience is the quality of a man who may lose a battle but who will never admit defeat in a campaign.

(ii) There are the God-given qualities of heart. (a) Kindness. Kindness (chrestotes, G5544) is one of the great New Testament words. It is the very opposite of severity. One great commentator describes it as "the sympathetic kindliness or sweetness of temper which puts others at their ease and shrinks from giving pain." The great example is in Genesis 26:17-22 which tells how Isaac would not fight or strive. It is the quality which thinks far more of others than of itself.

(b) The Holy Spirit. Paul knew well that no useful word could be spoken nor any good deed done without the help of the Holy Spirit. But the phrase may well mean not the Holy Spirit, but a spirit of holiness. It may mean that Paul's dominating motive was one which was holy, one which was directed solely towards the honour and service of God.

(c) Unfeigned love. The word Paul uses is agape G26) , which is a characteristic New Testament word. It means unconquerable benevolence. It means that spirit which, no matter what anyone else does to it, will never seek anything but the other person's highest good, will never dream of revenge, but will meet all injuries and rebuffs with undefeatable good will.

(iii) There is the God-given equipment for the work of preaching the gospel.

(a) The declaration of the truth. Paul knew that Jesus had not only given him a gospel to proclaim but the strength and the ability to proclaim it. To God he owed both the word and the door of utterance that had been opened for it.

(b) The power of God. To Paul this was everything. It was the only power he had. It was said of Henry the Fifth after the battle of Agincourt, "Neither would he suffer any ditties to be made and sung by the minstrels of his glorious victory, for that he would wholly have the praise and thanks altogether given to God." Paul would never have said in pride, "I did this," but always in humility, "God enabled me to do it."

(c) The weapons of righteousness for the right hand and for the left. This means the weapons for defence and for attack. The sword or the spear was carried in the right hand and the shield on the left arm; and Paul is saying that God has given him the power to attack his task and to defend himself from his temptations.

Paul completes this lyrical passage with a series of contrasts. He begins with in honour and in dishonour. The word he uses for dishonour is normally used in Greek for loss of rights as a citizen (atimia, G819) . Paul says, "I may have lost all the rights and privileges which the world can confer but I am still a citizen of the Kingdom of God." In ill-repute and in good-repute. There are those who criticize his every action and who hate his very name, but his fame with God is sure. Deceivers and yet true. The Greek word (planos, G4108) literally means a wandering quack and impostor. That is what others call him but he knows that his message is God's truth. Unknown yet well known. The Jews who slandered him said he was a no-account nobody whom no one had ever heard of, yet to those to whom he had brought Christ he was known with gratitude. Dying, and lo! we live. Danger was his companion and the prospect of death his comrade, and yet by the grace of God he was triumphantly alive with a life that death could never kill. Chastened, but not killed. Things happened to him that might have chastened any man's spirit but they could not kill the spirit of Paul. Grieved, but always rejoicing. Things happened that might have broken any man's heart but they could not destroy Paul's joy. Poor, yet making many rich. He might seem to be penniless but he brought with him that which would enrich the souls of men. Having nothing, yet possessing all things. He might seem to have nothing, but, having Christ, he had everything that mattered in this world and the next.

THE ACCENT OF LOVE ( 2 Corinthians 6:11-13 ; 2 Corinthians 7:2-4 )

6:11-13 My dear Corinthians, we have spoken to you without keeping anything back. Our heart lies wide open to you. If there is any constraint between us, it lies, not in us, but in your hearts. Give me fair exchange. I speak as to children. Do you, too, open wide your hearts to us.... Make room for us in your hearts.

Paul is speaking with the accents of purest love. The breaches are healed. The quarrels are all made up and love reigns supreme. The phrase that we have translated "Our heart lies wide open to you," literally means, "Our heart is enlarged." Chrysostom has a fine comment. He says that heat makes all things expand and the warmth of love will always expand a man's heart.

In the King James Version in 2 Corinthians 6:12 we note a translation which is very common in the New Testament and not very fortunate, "Ye are straitened in your own bowels." The word translated bowels is the Greek word splagchna ( G4698) . It literally means the upper viscera, the heart, the liver and the lungs. In these organs the seat of the emotions was supposed to lie. The form of expression sounds awkward but it is not really any more curious than our own English form. We speak of a man being melancholy which literally means that he has a black liver. We put the seat of love in the heart, which, after all, is a physical organ. But in English idiom it is more natural to use the word heart than bowels.

Paul here makes a great series of claims. He has wronged no one, he has corrupted no one, he has taken advantage of no one. Towards the end of his life Sir Walter Scott made the great claim, "I have unsettled no man's faith, I have corrupted no man's principles." Thackeray, also towards the end of his life, wrote a prayer in which he prayed that he "might never write a word inconsistent with the love of God, or the love of man, might never propagate has own prejudices or pander to those of others, might always speak the truth with his pen, and might never be actuated by a love of greed."

Only one thing is worse than sinning oneself, and that is teaching another to sin. It is one of the grim truths of life that another must always present a person with his first temptation, must give him the first push into sin, and it is a terrible thing to introduce a younger or a weaker brother to the wrong thing.

Someone tells of an old man who on his death-bed seemed distressed by something. When asked what was the matter he said that, when he was a boy, he and some companions had been playing at a cross-roads in the middle of a common. There was a signpost there and it was loose in its socket. They turned it round so that its arms were facing in the wrong directions. And the old man said, "I cannot stop wondering how many people were sent on the wrong road by the thing we did that day."

There can be no regret like the regret of having sent another on the wrong way. It was Paul's proud claim that his guidance and his influence had always been towards the best.

He finishes this passage by telling the Corinthians how complete his comfort is and how overflowing his joy even although at the moment troubles are all around him. Surely there never was a clearer proof that human relationships are the most important thing in life. If a man is happy at home, he can face up to anything outside. If a man is in fellowship with his friends, he can withstand the slings and arrows of fortune with a smile. As the writer of the Proverbs has it, "Better is a dinner of herbs where love is, than a fatted ox and hatred with it." ( Proverbs 15:17).

GET YOU OUT ( 2 Corinthians 6:14-18 ; 2 Corinthians 7:1 )

6:14-18 Do not allow yourselves to become joined in an alien yoke with unbelievers. What partnership can there be between righteousness and lawlessness? What fellowship can darkness have with light? What concord can there be with Christ and Belial? What share can the believer have with the unbeliever? What agreement can the temple of God have with idols? For you are the temple of the living God, even as God said, "I will dwell in them and I will walk in them, and I will be their God and they will be my people." Therefore, "Come out from among them and separate yourselves," the Lord says, "and, have no contact with impurity, and I will receive you, and I will be a father to you, and you will be sons and daughters to me," says the Lord, the ruler of all. So then, since we possess these promises, let us purify ourselves from every pollution of flesh and spirit, and let us thus make holiness complete in the fear of God.

We come now to the passage which we omitted previously. There is no doubt that it comes in very awkwardly where it is. Its sternness is at odds with the glad and joyous love of the verses on either side of it.

In the introduction we saw that Paul wrote a letter prior to First Corinthians. In 1 Corinthians 5:9 he says, "I wrote to you in my letter not to associate with immoral men." That letter may be altogether lost. Or it may be that this is a section of it. It could easily happen that, when Paul's letters were being collected, one sheet could get misplaced. It was not until A.D. 90 or thereby that the collection was made, and by that time there may well have been none who knew the proper order. Certainly, in substance, this well suits the letter referred to in 1 Corinthians 5:9.

There are certain Old Testament pictures behind this. Paul begins by urging the Corinthians not to be joined to unbelievers in an alien yoke. Undoubtedly that goes back to the old commandment in Deuteronomy 22:10, "You shall not plough with an ox and an ass together." (compare Leviticus 19:19). The idea is that there are certain things which are fundamentally incompatible and were never meant to be brought together. It is impossible for the purity of the Christian and the pollution of the pagan to run in double harness.

In the demand, "What has the temple of God to do with idols?" Paul's thought is going back to such incidents as Manasseh bringing a graven image into the temple of God ( 2 Kings 21:1-9), and, in the later days, Josiah utterly destroying such things ( 2 Kings 23:3 ff.). Or he is thinking of such abominations as are described in Ezekiel 8:3-18. Men had sometimes tried to associate the temple of God with idol worship, and the consequences had been terrible.

The whole passage is a rousing summons not to hold any fellowship with unbelievers. It is a challenge to the Corinthians to keep themselves unspotted from the world. It has been well remarked that the very essence of the history of Israel is in the words, "Get thee out!" That was the word of God that came to Abraham as the King James Version has it. "Get thee out of thy country and from thy kindred and from thy father's house" ( Genesis 12:1). That was the warning that came to Lot before the destruction of Sodom and Gomorrah. ( Genesis 19:12-14). There are things in the world with which the Christian cannot and dare not associate himself.

It is difficult to realize just how many separations Christianity meant for the people who first accepted it.

(i) Often it meant that a man had to give up his trade. Suppose he was a stone mason. What was to happen if his firm received a contract to build a heathen shrine? Suppose he was a tailor. What was to happen if he was instructed to cut and sew garments for priests of the heathen gods? Suppose he was a soldier. At the gate of every camp burned the light upon the altar sacred to the godhead of Caesar. What was to happen if he had to fling his pinch of incense on that altar in token of his worship? Time and time again in the early Church the choice came to a man between the security of his job and his loyalty to Jesus Christ. It is told that a man came to Tertullian. He told him his problem and then he said, "But after all I must live." "Must you?" said Tertullian.

In the early Church a man's Christianity often meant that he had to get out from his job. One of the most famous modern examples of this same thing was F. W. Charrington. He was the heir to a fortune made by brewing. He was passing a tavern one night. There was a woman waiting at the door. A man, obviously her husband, came out, and she was trying to keep him from going back in. With one blow of his fist the man felled her. Charrington started forward and then he looked up. The name above the tavern was his own, and Charrington said, "With that one blow that man did not only knock his wife out, he also knocked me clean out of that business forever." And he gave up the fortune he might have had, rather than touch money earned in such a way.

No man is keeper of another man's conscience. Every man must decide for himself if he can take his trade to Christ and Christ with him to his daily work.

(ii) Often it meant that a man had to give up social life. In the ancient world, as we saw when studying the section on meat offered to idols, many a heathen feast was held in the temple of a god. The invitation would run, "I invite you to dine with me at the table of our Lord Serapis." Even if that were not so, a heathen feast would begin and end with the pouring of a libation, a cup of wine, to the gods. Could a Christian share in that? Or must he get out and say good-bye to the social fellowship which used to mean so much to him?

(iii) Often it meant that a man had to give up family ties. The pain of Christianity in the early years was the way it split families. A wife became a Christian and her husband might drive her from his house. A husband became a Christian and his wife might leave him. Sons and daughters became Christians and might find the door of the home shut and barred in their faces. It was literally true that Christ came not to send peace but a dividing sword upon earth and that men and women had to be prepared to love him more than their nearest and dearest. They had to be prepared to get out even from their homes,

However hard it may be, it will always remain true that there are certain things a man cannot do and be a Christian. There are certain things from which every Christian must get out.

Before we leave this passage, there is one point we may note. In it Paul quotes scripture and his quotation is a mixture of a variety of passages, none quoted accurately, from Leviticus 26:11-12, Isaiah 52:11, Ezekiel 20:34, Ezekiel 37:27 and 2 Samuel 7:14. It is a fact that Paul seldom quotes accurately. Why? We must remember that in his time books were written on papyrus rolls. A book the size of Acts would require a roll about thirty-five feet long, a very unwieldy thing. There were no chapter divisions; they were inserted by Stephen Langton in the thirteenth century. There were no verse divisions; they were inserted by Stephanus, the Paris printer, in the sixteenth century. Finally, there was no such thing as a concordance until the sixteenth century. The result was that Paul did the only sensible thing--he quoted from memory, and so long as he got the substance right he did not worry about the actual wording. It was not the letter of scripture but the message of scripture which mattered to him.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Corinthians 6:14

Be ye not -- EGT "do not become" The present here marks the beginning of a state. (Expositor’s Greek Testament)

Be Not -- Ma ginesthe . ."ginomai" Present, middle indictive, 2person plural. Robertson big grammar, p. 330, says it is periphrastic form of the imperative.

Unequally yoked -- The picture would be like a weak donkey and a strong oxen yoked in work together.

Unequally yoked -- Guy N. Woods: The marriage relationship is not under discussion here. It is not a reference to marriage, but in general. [If it is just a reference to "general" relationships, what relationship is more important than marriage? WG]

This meant that no Christian had any business making alliances of any kind with pagans; and yes, that certainly includes marriage. Why should any Christian wife accept a pagan for a husband? Paul was not here discussing the situation where one of a pagan couple had obeyed the gospel and the other had not; he had already dealt with that. Here he was laying down a rule that forbade such alliances in the first place. Furthermore, there is nothing here that limits the application to marriage. Any close alliance with a pagan partner in business, recreation, marriage, or any other kind of union can mean nothing but disaster for the Christian. - Coffman

Unequally yoked -- Literally in the Greek. heterozugeo, Compound word, [to be yoked to a different kind, WG] Leviticus 19:19; Deuteronomy 22:10; Yoke used figuratively 1 Timothy 6:1; Galatians 5:1; Acts 15:10; Matthew 11:29;

"Quit being mismated" -- Idea would be opposite of the instructions in 1 Corinthians 7:12 if about marriage. The obligation here is to sever such a relationship.

CBSC = "Incongruously yoked"

v. 14 = fellowship is under discussion. Partnership, participation. The word occurs no where else in the Greek N.T.

v. 14 & 15 -- Barnes: Not to be united with unbelievers in any way where it would seem they were partakers with them in their evil ways. Barnes, p. 154.

NOTE:

1) There are circumstances where a Christian may be find himself joined in marriage to a non-Christian, 1 Corinthians 7:12-14. One of them becomes a Christian after marriage and the mate is not a believer. In such cases they were to remain married if the unbeliever was contend to dwell with the believer. [If the unbeliever left, the believer was not under any obligation (bondage) to give up his/her faith in order to maintain the partnership. Divorce was not proscribed. WG]

2) Notice the different society from today: then the "unbelievers" were pagans, and idolaters. [Hence, a preacher today ought not to marry a believer to an "unbeliever" or a pagan, like a Moslem or Hindu, or someone who believed in a "god" other then the Living God. WG]

3) Why should widows be more restricted than maidens in marriage (1 Corinthians 7:39) if the meaning of "in the Lord" is meaning that the widow can only marry a Christians. Shouldn’t a young maiden, who has less experience in dealing with volatile relationships marry only one who is a Christian? WG.

Gill's Exposition of the Whole Bible

Be ye not unequally yoked together with unbelievers,.... This seems to be an allusion to the law in Deuteronomy 22:10 and to be a mystical explanation of it; and is to be understood not as forbidding civil society and converse with unbelievers; for this is impracticable, then must believers needs go out of the world; this the many natural and civil relations subsisting among men make absolutely necessary; and in many cases is both lawful and laudable, especially when there is any opportunity or likelihood of doing them any service in a spiritual way: not is it to be understood as dehorting from entering into marriage contracts with such persons; for such marriages the apostle, in his former epistle, had allowed to be lawful, and what ought to be abode by; though believers would do well carefully to avoid such an unequal yoke, since oftentimes they are hereby exposed to many snares, temptations, distresses, and sorrows, which generally more or less follow hereon: but there is nothing in the text or context that lead to such an interpretation; rather, if any particular thing is referred to, it is to joining with unbelievers in acts of idolatry; since one of the apostle's arguments to dissuade from being unequally yoked with unbelievers is, "what agreement hath the temple of God with idols?" and from the foregoing epistle it looks as if some in this church had joined with them in such practices; see 1 Corinthians 10:14. But I rather think that these words are a dissuasive in general, from having any fellowship with unbelievers in anything sinful and criminal, whether in worship or in conversation:

for what fellowship hath righteousness with unrighteousness? This, with what is said in the following verse, and in the beginning of the next to that, contain reasons or arguments engaging believers to attend to the exhortation given not to keep company with unbelievers. By "righteousness" is meant righteous persons, who are made the righteousness of God in Christ, to whom Christ is made righteousness, or to whom the righteousness of Christ is imputed for justification; and who also have principles of grace and holiness in their hearts, or have the kingdom of God in them, which consists of righteousness, peace, and joy in the Holy Ghost; and who being made free from the dominion of sin, are become servants of righteousness: and by unrighteousness is designed unrighteous persons, who are destitute of a justifying righteousness, are filled with all unrighteousness, and are, as it were, a mass and lump of iniquity; now, what fellowship can there be between persons of such distant characters?

And what communion hath light with darkness? regenerate men are made light in the Lord; they are enlightened into their state and condition by nature, to see the exceeding sinfulness of sin, to behold the glory, beauty, fulness, and suitableness of Christ, so as to be sensible of their need of him, and to be able to look unto him for life and salvation; they are enlightened more or less into the doctrines of the Gospel, and the duties of religion; and their path is a shining light, shining more and more unto the perfect day. Unregenerate persons are "darkness" itself; they are dark and ignorant of God in Christ, of the way of salvation by Christ, of the work of the Spirit of God upon the heart, and of the mysteries of grace; they know not themselves, nor the sad estate they are in; they are born, and brought up in darkness worse than Egyptian darkness; they go on in it, and if grace prevent not, will be cast into utter and eternal darkness. Now, what "communion" can there be between persons so different one from another? for what is more so than light and darkness? these the God of nature has divided from each other; and they are in nature irreconcilable to one another, and so they are in grace.

Light of Israel Bible Commentary

BEING UNEQUALLY YOKED

Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? 2 Corinthians 6:14

To be unequally yoked with unbelievers is the Greek word heterozugountes. This concept is drawn from Leviticus 19:19 and Deuteronomy 22:10. In the latter verse we read, "Do not plow with an ox and a donkey yoked together." <footnote>Robertson, Robertson's Word Pictures of the New Testament, Commentary on Second Corinthians, v. 6:14.</footnote> The ox and the donkey obviously had different strengths and would require different yokes. It was an unequal and unfair relationship. This was a biblical principle that would apply in many areas of everyday life.

No doubt, some of the Corinthians had maintained unholy relationships with unbelievers. Some probably had guilty consciences from attending banquets at idol temples. Barclay gives us some of the implications of this principle upon the Corinthian Christians:

Often it meant that a man had to give up his trade. Suppose he was a stone mason. What was to happen if his firm received a contract to build a heathen shrine? Suppose he was a tailor. What was to happen if he was instructed to cut and sew garments for priests of the heathen gods? Suppose he was a soldier. At the gate of every camp burned the light upon the altar sacred to the godhead of Caesar. What was to happen if he had to fling his pinch of incense on that altar in token of his worship?…It is told that a man came to Tertullian. He related his problem and then he said, "But after all I must live." "Must you?" said Tertullian.<footnote>Barclay, Barclay's Daily Study Bible, Commentary on 2 Corinthians, vs. 6:14-18. "Often it meant that a man had to give up social life. In the ancient world, as we saw when studying the section on meat offered to idols, many a heathen feast was held in the temple of a god. The invitation would run, 'I invite you to dine with me at the table of our Lord Serapis.' Even if that were not so, a heathen feast would begin and end with the pouring of a libation, a cup of wine, to the gods. Could a Christian share in that? Or must he get out and say good-bye to the social fellowship which used to mean so much to him?" (Barclay, vs. 6:14-18).</footnote>

The principle of separation has always characterized God's people. God told Abraham to leave his city, his country and his people (Genesis 12:1). Abraham crossed over the great Euphrates river and traveled to the land of Canaan. As he crossed over (eber in Hebrew) he inadvertently gave the name to his people, the "Hebrews" (those who cross over). The Hebrews also crossed over the wilderness and crossed over the Jordan into the land of promise. Today, Christians continue to be the people who cross over and separate themselves from the pagans of this world.

Barclay tells the story of F. W. Charrington of his country. His family had made a fortune in the brewing business. However, as he was passing a tavern he noticed a woman waiting at the door. She was waiting for her husband who soon appeared. The woman tried her best to keep her husband from going back in to the tavern. Yet, with one blow of his fist the man knocked her down. Charrington then looked up to see that the name on the tavern was his own. Charrington said, "With that one blow that man did not only knock his wife out, he also knocked me clean out of that business forever." With that, he gave up his business and his fortune. He would no longer earn his money in such a manner.<footnote>Ibid.</footnote>

The problem of being unequally yoked, as we mentioned, could apply in many areas. Husbands and wives can be unequally yoked, if one is a believer and the other is not. In 1 Corinthians Paul makes plain that a believer's mate must be another believer (1 Corinthians 7:39).

Also the principle would apply to business relationships. Many are the Christians who have suffered severely because they have become partners in business with unbelievers. Coffman jokingly gives this illustration, "Two men went in business together; one had the money, and the other had the experience. After about a year, the one who had the experience had the money, and the one who had had the money had the experience!"<footnote>Coffman, Coffman's Commentaries on the Old and New Testament, Commentary on 2 Corinthians, v. 6:14.</footnote>

We must come out and be separate from them. Gregory of Nyssa (fourth century) said, "Since there is a distinct and irreconcilable contradiction between light and darkness, the person partaking of both has a share in neither…"<footnote>Bray, ed., Ancient Christian Commentary On Scripture, VII, p. 260.</footnote>

"What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?" (6:15). This is the only mention of the name Belial in the New Testament. However, it was a name commonly used for Satan in the First Century. It has the meaning of "worthlessness" or "lawlessness."<footnote>Comfort, Genesis ed., Life Application Bible Commentary, 1 & 2 Corinthians, p. 372. Pett adds, "But in intertestamental literature, especially at Qumran, Belial had become a personal enemy of God, prince of demons and possibly a synonym for Satan, which would give deeper significance to the above references." (Pett, vs. 6:14-15).</footnote>

Paul asks "What harmony is there between Christ and Belial?" The word for "harmony" in Greek is sumphōnēsis. As we can guess, this word refers to the harmony when musical instruments are brought together.<footnote>Barnes, Barnes' Notes on the New Testament, Commentary on 2 Corinthians, v. 6:15.</footnote> There cannot be unity, unison, or harmony when believers and unbelievers are bound together in a union. We have to break off such unholy relationships and come out from among unbelievers. It was Judy Lyons who said, "Salvation is free but it is expensive to maintain."

"What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: 'I will live with them and walk among them, and I will be their God, and they will be my people'" (6:16). Clearly, Paul has in mind the great danger of idol temples and idol worship. For the Corinthians, their whole way of life was once involved with idolatry.<footnote>Coffman, Coffman's Commentaries on the Old and New Testament, Commentary on 2 Corinthians, v. 6:16.</footnote> The best meals in town were those at the idol temples. Idolatry was also saturated with sexual promiscuity. No doubt these things exerted a constant pull on the new Christians at Corinth.

Paul is making plain that Christians cannot be involved with such things. They cannot go to the idol temple, for they themselves now make up a holy temple to God. We should note that Christians (plural) make up God's temple (1 Corinthians 3:16-17; Ephesians 2:19-22). We cannot be God's temple alone. God had said similar things as these to Israel long before (Exodus 25:8; Leviticus 26:11; Ezekiel 37:27).

It is said here that God will live with them. Pett says, "The verb translated live with (enoikeo) means to 'inhabit' or 'be at home,' and the idea is active rather than passive. It is a stronger word than to 'tabernacle' among them. So God is dwelling among them permanently and is at home with them as their Lord."<footnote>Pett, Peter Pett's Commentary on the Bible, Commentary on 2 Corinthians, v. 6:16.</footnote>

"Therefore, 'Come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you.' And, 'I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty'" (6:17-18). Here Paul makes a very loose translation of Isaiah 52:11. He also blends together other texts like Leviticus 26:12; Jeremiah 31:9; Ezekiel 20:34, 41. Keener says, "Paul blends the language of several texts (probably including 2 Sam 7:14), as Jewish writers sometimes did; here he may also add his own prophetic word (cf. 1 Corinthians 14:37-38)."<footnote>Keener, The IVP Bible Background Commentary, New Testament, p. 504. Barclay adds, "It is a fact that Paul seldom quotes accurately. Why? We must remember that in his time books were written on papyrus rolls. A book the size of Acts would require a roll about thirty-five feet long, a very unwieldy thing. There were no chapter divisions; they were inserted by Stephen Langton in the thirteenth century. There were no verse divisions; they were inserted by Stephanus, the Paris printer, in the sixteenth century. Finally, there was no such thing as a concordance until the sixteenth century. The result was that Paul did the only sensible thing – he quoted from memory, and so long as he got the substance right he did not worry about the actual wording. It was not the letter of scripture but the message of scripture which mattered to him." (Barclay, vs. 6:14-18).</footnote>

Today we may think we are far removed from the time of pagan temples and their lure over us. However, we have only to remember that there is a powerful resurgence of what we might call neo-paganism in our world today. This is especially prevalent in our western world. Coffman says:

All of the old essentials of paganism are still operative. The deification of humanity, the gross emphasis upon the secular, the material, the sensual and devilish are still struggling to dominate the minds of mankind. The so-called sex liberation, the abandonment of ancient moral values, and the encroaching dishonesty, selfishness and libertinism even in the highest echelons of government – all of these and many other things proclaim in tones of thunder that paganism is still around.<footnote>Coffman, Coffman's Commentaries on the Old and New Testament, Commentary on 2 Corinthians, v. 6:17.</footnote>

When we defile ourselves with these things we are probably not much better off than the poor Corinthians who were invited for a free meal at the idol temple, and who took up the offer. We may be worse off, for now we have two thousand years of Christian history and understanding that should guard us against such folly.

Perhaps a word about touching "unclean things" is in order as we close out this chapter. Many unclean things show up in the sexual realm today. We think immediately of pornography, which makes up about a fourth of all web searches, and we know that a high percentage of Christians are involved with it. We think of lust, which is presented everywhere in our media world. Some have said that we can look if we don't touch. However, Jesus says that if we look lustfully we have already touched (Matthew 5:28). There are many other things, some of which counsellors heartily approve, things like masturbation, and yet the Bible implies that this also is uncleanness (cf. Deuteronomy 23:10). We are not to touch these unclean things, and then we will be received of God as his holy priesthood.

Henry's Complete Commentary on the Bible

      11 O ye Corinthians, our mouth is open unto you, our heart is enlarged.   12 Ye are not straitened in us, but ye are straitened in your own bowels.   13 Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.   14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?   15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?   16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.   17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,   18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

      The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe,

      I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children,2 Corinthians 6:11-13; 2 Corinthians 6:11-13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you: we are desirous to promote the spiritual and eternal welfare of all to whom we preach, yet our mouth is open unto you, and our heart is enlarged unto you, in a special manner." And, because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations: "You are not," says he, "straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves; it is because you are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us; and all we desire as a recompense is only that you would be proportionably affected towards us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage.

      II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, 2 Corinthians 6:14; 2 Corinthians 6:14. Either,

      1. In stated relations. It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise; for there is more danger that the bad will damage the good than hope that the good will benefit the bad.

      2. In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends.

      3. Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture. (1.) It is a very great absurdity, 2 Corinthians 6:14; 2 Corinthians 6:15. It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together. (2.) It is a dishonour to the Christian's profession (2 Corinthians 6:16; 2 Corinthians 6:16); for Christians are by profession, and should be in reality, the temples of the living God--dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and walk in them, to stand in a special relation to them, and take a special care of them, that he will be their God and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a jealous God, and will not give his glory to another. (3.) There is a great deal of danger in communicating with unbelievers and idolators, danger of being defiled and of being rejected; therefore the exhortation is (2 Corinthians 6:17; 2 Corinthians 6:17) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be defiled. Who can touch pitch, and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by him. (4.) It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, 2 Corinthians 6:18; 2 Corinthians 6:18. God has promised to be a Father to them, and that they shall be his sons and his daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise?

Kelly Commentary on Books of the Bible

2 Corinthians 1:1-24. It is impossible to read the two epistles to the Corinthians with the smallest care without perceiving the strong contrast between the wounded tone of the first epistle (the heart aggrieved so much the more because it loved the saints), and now, in the second, that same heart filled with consolation about them from God. This is exceedingly assuring, and it is as evidently divine, the effectual working of God's own grace.

In human things nothing really shuts out decay. The utmost wise men essay is to put a drag on the progress of corruption, and to stave off as long as may be the too rapid inroads of death. Thanks be to God, it h not so in divine things. There is nothing which so brings out the resources of God as His supremacy over evil in grace, nothing that so manifests His tender mercy and His goodness wherever there is real faith. And spite of the painful disorders of the Corinthians, reality was there. So the apostle, though heart-broken because of their state, would confidently look up to God about them, even in his first so strongly reproving epistle; for it was the Lord Himself who had told him He had much people in that city. There was small appearance of it when he wrote the earlier letter to them; but the Lord was right, as He always is, and the apostle confided in the Lord spite of appearances. He now tastes the joyful fruit of his faith in the recovering grace of the Lord. Hence in this epistle we have not so much as in the former the evidence of their outward disorders. The apostle is not occupied as there with the regulation of the state of the church as such, but we see souls restored. There is indeed the result of that salutary dealing in the very different state of individuals, and also of the assembly; but very emphatically, whatever might be the effect on the many, to a large extent there is a blessed unfolding of life in Christ in its power and effects.

Thus our epistle reminds us to a certain extent of the epistle to the Philippians, resembling it, though not of course the same, nor by any means of so lofty a character; but nevertheless a state appears wholly different from the downward path which the first epistle had reproved. For this change God had prepared His servant; for He takes in everything in His matchless wisdom and ways. He considers not only those written to, but the one He was employing to write. Assuredly He had dealt with them, but He had also dealt with His servant Paul. It was another sort of dealing, not without humbling to them, in him withering to nature, without the shame that necessarily befell the saints at Corinth, but so much the more fitting him to go out in love toward them. As he knew what God's grace had wrought in their hearts, he could the more freely express the sympathy he felt, and, encouraged by all that had been wrought, take up what remained to be accomplished in them. But the unfailing grace of God, that works in the midst of weakness and in the face of death, and had so wrought mightily in him, made the Corinthians very dear to him, and enabled him to bring to bear on their circumstances and their state the most suited comfort that it was ever the mission of that blessed man to minister to the hearts of those that were broken down.

This he now pours forth abundantly, "Blessed be God;" for his heart, surcharged with grief when the first epistle was written, could open, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," no matter what, were it through grave faults, were it to their own deep shame and to his grief as once. But now the comfort far overcomes the sorrow, and we are enabled to "comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God." Here with a true heart he at once brings in the sufferings of Christ: "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation."

The difference in this from Philippians, to which I have referred, is remarkable. The point in hand there is, that they were working out their own salvation, the apostle being, in a certain sense, completely shut out from them. Unable from circumstances, he there lets them know that he does not mingle himself with them in the same way. Their state did not need it. Undoubtedly this is a difference; but it is only that which is owing to their manhood in grace. Here they wanted more. It was the unfolding of grace in both; but the difference was largely to the credit of His name in the Philippians. It was the proof of their excellent condition that the apostle had such perfect confidence in them, even while he was absolutely precluded from being near them. He was at a distance from them, and had but small prospect of meeting with them shortly.

To the Corinthians he could speak otherwise. He was comparatively near, and was hoping the third time, as he tells us in the latter part of the epistle, to come to them. Nevertheless he interweaves his own experience with theirs in a way which is wonderfully gracious to those who had a heart. "And whether we be afflicted," he says, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation." Was it not the reckoning of grace? Whatever came on them, it was for their comfort. If affliction, the Lord would turn it to their blessing; if joy and consolation, no less to their blessing. At the same time he lets them know what trouble had come upon himself, and in the most delightful manner turns it to account. Whatever was the might of God that had sustained him when there was nothing on their part to give him comfort, but rather to add to the anguish of his spirit, now that grace was operating in their hearts, he shows how dependant he felt on their prayers. Truly beautiful is grace, and far different from the manner of man.

How blessed to have the working of God not only in Him that is absolute perfection, but in one who feels like ourselves, who had the same nature in the same state that has wrought such continual mischief towards God! At the same time, it is proved by such a one as this servant of God to be only the means of furnishing additional proof in another form that the might of God's Spirit is without limit, and can work the greatest moral wonders even in a poor human heart. Undoubtedly we should lose much if we had it not in its full perfection in Christ; but how much we should lose if we had not also the working of grace, not where human nature was itself lovely, not a spot without nor a taint of sin within, but where everything natural was evil, and nothing else; where nevertheless the power of the Holy Ghost wrought in the new man, lifting the believer completely above the flesh. This was the case with the apostle.

At the same time there was the answer of grace in their hearts, though it might be developed comparatively but little. Evidently there was a great deal that required to be set right in them; but they were on the right road. This was a joy to his heart, and so at once he encourages them, and gives them to know how little his heart had turned away from them, how he loved to link himself with them instead of standing aloof from them. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity," etc. He had been charged with the contrary. Being a man of remarkable wisdom and power of discernment, he paid the penalty that this must always entail in this world. That is, they imputed it to his ability and natural penetration; and the real power of the Spirit of God was thus merely accredited to flesh.

There was also an imputation of vacillation if not dishonesty. His purpose of visiting Corinth had been set aside. First of all the apostle takes this up in a spirit of self-renunciation, bent on Christ's glory. Supposing their imputation to be true, supposing Paul had been as fickle-minded a man as his enemies insinuated, if he had said he would come and did not come after all, what then? At any rate his preaching was not thus. The word that Paul preached was not "yea and nay." In Christ it was "Yea," where there is no "nay." There is no refusal nor failure. There is everything to win, and comfort, and establish the soul in Christ. There is no negation of grace, still less of uncertainty in Christ Jesus the Lord. There is everything that can comfort the sad, attract the hard, and embolden the distrustful. Let it be the very vilest, what is there lacking that can lead on and into the highest place of blessing and enjoyment of God, not only in hope, but even now by the Spirit of God in the face of all adversaries? This was the Christ that he loved to preach. By Him came grace and truth. He at least is absolutely what He speaks. Who or what was so worthy of trust? And this is put in a most forcible way. "For," says he, "all the promises of God in him are yea, and in him Amen." It is not a bare literal accomplishment of the promises. This is not the, statement any more than the state of things which is come in now; but as to all the promises of God, it matters not what they may be, in Him is the yea, and in Him the Amen, to the glory of God by us. They have found their every verification in Christ.

Was eternal life promised? In Him was eternal life in its highest form. For what will be eternal life in the millennial day compared with that which was and now is in Jesus? It will be a most real introduction and outshining of eternal life in that day; but still in Christ the believer has it now, and in its absolute perfection. Take, again, remission of sins. Will that display of divine mercy, so needed by and precious to the guilty sinner, be known in the millennium at all comparably with what God has brought in and sends out now in Christ? Take what you please, say heavenly glory; and is not Christ in it in all perfection? It does not matter, therefore, what may be looked at, "whatever be the promises of God, in him is the yea, and in him the Amen." It is not said in us. Evidently there are many promises not yet accomplished as regards us. Satan has not lost but acquired, in the dominion of the world, a higher place by the crucifixion of the Lord Jesus Christ; but faith can see in that very act by which he acquired it his eternal downfall. Now is the judgment of the world. The prince of the world is judged, but the sentence is not executed yet. Instead of being dethroned by the cross, he has thereby gained in the world that remarkable place and title. But for all that, whatever the apparent success of the devil, and whatever the delay as to "the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

But further, the apostle is not content with this alone. He would have them know, having thus described the word which he preached, that which was infinitely dearer to him than his own character. Now he tells them that it was to spare them he had not come to Corinth. This ought to have been a reproof; and it is given in the most delicate manner. It was the sweet result of divine love in his heart. He preferred to tarry or turn aside, rather than to visit the Corinthians in their then condition. Had he come at all, he must have come with a rod, and this he could not endure. He wished to come with nothing but kindness, to blame nobody, to speak of nothing painful and humiliating to them (albeit, in truth, more humiliating to him, for he loved them). And as a parent would be ashamed in his child's shame far more than the child is capable of feeling, so precisely the apostle had this feeling about those he had begotten in the gospel. He loved the Corinthians dearly, spite of all their faults, and he would rather bear their unworthy suggestions of a fickle mind because he did not visit them at once, than come to censure them in their evil and proud state. He wished to give them time, that he might come with joy.

In 2 Corinthians 2:1-17 this is entered into a little more, and the deep anxiety of his heart is shown about them. We may easily gather what an open door for evangelizing is to one who was a great preacher of the gospel, as well as an apostle and a teacher of the Gentiles. Although such an opportunity now offered itself, and was, no doubt, a strong impelling cause to work there, still he had no rest for his spirit. His heart was disturbed about the state of Corinth, and the case that tried him most in their midst. It seemed as if he felt nothing else, as if there was no sufficient call to occupy him in other quarters. He could turn from that most animating and immediate reward to any labourer in this world. Whatever might be the preciousness of presenting Christ to those who knew Him not, to see the manifestation of the glory of Christ in those that did know Him, to see it restored where it was obscured was something even nearer to his heart. The one would be, no doubt, great joy to wretched souls, and the spread of the glory of the Lord in the regions beyond; but here the glory of the Lord had been tarnished in those that bore His name before men; and how could Paul feel this lightly? What pressed so urgently on him? Hence it was that no attraction of gospel service, no promise of work, however fair, that called him elsewhere, could detain him. He felt the deepest affliction about the saints, as he says here, and had no rest in his spirit, because he found not Titus his brother, who had been to see them.

Then, again, among the particular instances which most pressed on him was, his exceeding trouble about the man he had ordered them to put away. For this he had authority from God, and the responsibility of heeding it abides, I need not say, in its entirety for us. We are just as much under that authority as they were. But now that God had wrought in the man who was the chief and grossest evidence of the power of Satan in the assembly, what a comfort to his heart! This sin, unknown even among the Gentiles, and the more shameful as being where the name of the Lord Jesus had been confessed and the Spirit dwelt, became the occasion of the most salutary instruction for all their souls, for they had learnt what becomes God's assembly under such humiliating circumstances. And they had responded to the solemn call pressed on them in the name of the Lord, and had purged out the evil leaven from the midst of their paschal feast. Only now they were in danger on the judicial side. They were disposed to be as over-severe as they had been previously unexercised and lax. Paul would infuse the same spirit of grace towards the penitent offender that filled himself. They had realised at length the shame that had been done to the Lord's glory, and were indignant with themselves as parties to identifying His name, not to speak of themselves, with such scandals. Thus they were slow to forgive the man that had wrought such a wrong, and Satan sought in an opposite way to separate them in heart from the blessed apostle, who had roused them to just feelings after their too long slumber. Just as Paul was horrified at their indifference to sin at first, so now it was impossible but that he must be concerned, lest there should be a failure in grace as a little before in righteousness. But there is nothing like a manifestation of grace to call out grace; and he lets them know what was his own feeling, not merely about the wrong-doer, but about themselves. "To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ; lest Satan should gain an advantage over us: for we are not ignorant of his devices." This is his spirit. It is no longer a command, but a trust reposed in the saints; and when we think of that which is afterwards to appear in this epistle, what was still at work among them as well as what had been, it is certainly a most blessed and beautiful proof of the reality of grace, and of the effects which can be, as they have been, produced by it in the heart of a saint here below. What do we not owe to Jesus?

After having disposed of this matter for the present (for he recurs to it afterwards), he turns to speak of the way in which he was led of God through trial, no matter of what character. let the question be of the man who had wandered so far astray, but was now restored really to the Lord, and to whom he desired that his brethren should publicly confirm their love; or let it be that he is turned aside from gospel work because of his anxiety on their account, he now tells them of the triumph which the Lord gave him to prove everywhere.

This leads in2 Corinthians 3:1-18; 2 Corinthians 3:1-18 to an unfolding of righteousness in Christ, but in a style considerably different from what we found in the Epistle to the Romans. There the broad and deep, foundations were exposed to view, as well as the Spirit's power and liberty consequent on the soul's submission to Christ's work. The proposition was God just and the justifier, not by blood only, but in that resurrection power in which Christ rose from among the dead. According to no less a work of such a Saviour we are justified.

But in this chapter the Spirit goes higher still. He connects righteousness with heavenly glory, while at the same time this righteousness and glory are shown to be perfectly in grace as regards us. It is not in the slightest degree glory without love (as sometimes people might think of glory as a cold thing); and if it withers up man from before it, the fleshly nature no doubt, it is only with a view to the enjoyment of greater vigour, through the power of Christ resting on us in our detected and felt weakness.

The chapter opens with an allusion to the habit so familiar to God's church of sending and requiring a letter of commendation. "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" Not at all. And what then is his letter of commendation? Themselves. What confidence he must have had in the gracious power of God, that his letter of commendation could be the Corinthian saints! He does not look around to choose the most striking instances of those converted by him. He takes what was perhaps the most humiliating scene that he had ever experienced, and he points even to these saints as a letter of commendation. And why so? Because he knew the power of life in Christ. He was reassured. In the darkest day he had looked up to God with confidence about it, when any other heart had failed utterly; but now that light was beginning to dawn upon them, yet still but dawned so to speak afresh, he could boldly say that they were not merely his, but Christ's, letter. Bolder and bolder evidently he becomes as he thinks of the name of the Lord and of that enjoyment which he had found, and found afresh, in the midst of all his troubles. Hence he says, "Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." There were not wanting there those that endeavoured to impose legal principles on the Corinthians. Not that here it was the strongest or subtlest effort of the enemy. There was more of Sadduceeism at work among them than of Pharisaism; but still not infrequently Satan finds room for both, or a link between both. His ministry was emphatically not that which could find its type in any form of the law, or in what was written upon stone, but on the fleshy table of the heart by the Spirit of the living God. Accordingly this gives rise to a most striking contrast of the letter that kills and of the spirit that gives life. As is said here, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new covenant." Then lest any should conceive that this was the accomplishment of the Old Testament, he lets us know it is no more than the spirit of that covenant, not the letter. The covenant itself in its express terms awaits both houses of Israel in a day not yet arrived; but meanwhile Christ in glory anticipates for us that day, and this is, of course, "not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."

Next, we find a long parenthesis; for the true connection of the end of verse 6 is with verse 17, and all between properly forms a digression. I shall read the words outside the parenthesis, in order to make this manifest. He had said that "the spirit giveth life." Now the Lord (he adds) "is that spirit;" which last word ought to be printed with a small "s," not a capital. Some Bibles have this, I dare say, correctly; but others, like the one in my hand, incorrectly. "That spirit" does not mean the Holy Ghost, though it is He alone that could enable a soul to seize the spirit under the letter. But the apostle, I believe, means that the Lord Jesus is the spirit of the different forms that are found in the law. Thus he turns aside in a remarkable but characteristic manner; and as he intimates in what sense he was the minister of the new covenant (i.e. not in a mere literal fashion but in the spirit of it), so he connects this spirit with the forms of the law all through. There is a distinct divine purpose or idea couched under the legal forms, as their inner spirit, and this, he lets us know, is really Christ the Lord "Now the Lord is that spirit." This it is that ran through the whole legal system in its different types and shadows.

Then he brings in the Holy Ghost, "and where" (not simply "that spirit," but) "the Spirit of the Lord is, there is liberty." There is a notable difference between the two expressions. "The Spirit of the Lord" is the Holy Spirit that characterizes Christianity; but underneath the letter of the Jewish system, faith seized "the spirit" that referred to Christ. There was the outward ritual and commandment with which flesh made itself content; but faith always looked to the Lord, and saw Him, however dimly, beyond the letter in which God marked indelibly, and now makes known by ever accumulating proofs, that He from the first pointed to the One that was coming. A greater than anything then manifested was there; underneath the Moseses and the Aarons, the Davids and the Solomons, underneath what was said and done, signs and tokens converged on One that was promised, even Christ.

And now "where the Spirit of the Lord is, there is liberty." This was unknown under the Levitical order of things. There was a veiled form of truth, and now it is manifest. The Holy Ghost brings us into the power and enjoyment of this as a present thing. Where He is, there is liberty.

But looking back for a moment at the parenthesis, we see that the direct effect of the law (no matter what may be the mercy of God that sustained, spite of its curse) is in itself a ministration of death. Law can only condemn; it can but enforce death as on God's part. It never was in any sense the intention of God by the law to introduce either righteousness or life. Nor these only, but the Spirit He now brings in through Christ. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away," it was not at all an abiding thing, but merely temporary in its own nature, "how shall not the ministration of the Spirit be, rather glorious? For if the ministration of condemnation" (another point after the ministration of death; if it then) "be glory, much more doth the ministration of righteousness exceed in glory." It is not simply the mercy of God, you observe, but the ministration of righteousness. When the Lord was here below, what was the character of His ministration? It was grace; not yet a ministration of righteousness. Of course, He was emphatically righteous, and everything He did was perfectly consistent with the character of the Righteous. Never was there the smallest deflection from righteousness in aught He ever did or said. Grace and truth came by Jesus Christ. But when He went up to heaven on the footing of redemption through His blood, He had put away sin by the sacrifice of Himself: the ministration was not of grace merely, but of righteousness. In short, righteousness without redemption must destroy, not save; grace before redemption could not deliver, but at most forbear to judge; but righteousness founded on redemption provides the stablest possible basis for the believer.

Whatever the mercy displayed to us now, it is perfectly righteous in God to show it. He is vindicated in everything. Salvation is no stretch of His prerogative. Its language is not, "The person is guilty; but I will let him off; I will not execute the sentence against him." The Christian is now admitted to a place before God according to the acceptance of Christ Himself. Being altogether by Christ, it brings nothing but glory to God, because Christ who died was God's own Son, given of His own love for this very purpose, and there in the midst of all wrongs, of everything out of course here below, while the evil still remains unremoved, and death ravages still, and Satan has acquired all possible power of place as god and prince of this world, this deepest manifestation of God's own glory is given, bringing souls which were once the guiltiest and the vilest out of it, not only before God, but in their own souls, and in the knowledge and enjoyment of it, and all righteously through Christ's redemption. This is what the apostle triumphs in here. So he calls it not the ministration of life indeed; for there was always the new birth or nature through the mercy of God; but now he brings in a far fuller name of blessing, that of the Spirit, because the ministration of the Spirit is over and above life. It supposes life, but moreover also the gift and presence of the Holy Ghost. The great mistake now is when saints cling to the old things, lingering among, the ruins of death when God has given them a title flowing from grace, but abundant in righteousness, and a ministration not merely of life, but of the Spirit.

So he goes on farther, and says that "that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." This again is another quality that he speaks of. We come to what abides to what never can be shaken, as he puts it to the Hebrews later. To this permanence of blessing we are come in Christ, no matter what else may come. Death may come for us; judgment certainly will for the world for man at least. The complete passing away of this creation is at hand. But we are already arrived at that which remains, and no destruction of earth can possibly affect its security; no removal to heaven will have any other effect than to bring out its lustre and abidingness. So he says, "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face."

This characterized the dealings of the law, that there never was the bringing God and man, so to speak, face to face. Such a meeting could not yet be. But now it is. Not only has God come down to man face to face, but man is brought to look in where God is in His own glory, and without a veil between. It is not the condescension of the Word made flesh coming down to where man is, but the triumph of accomplished righteousness and glory, because the Spirit comes down from Christ in heaven. It is the ministration of the Spirit, who comes down from the exalted man in glory, and has given us the assurance that this is our portion, now to look into it, soon to be with Him. Hence he says it is "not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." This is as in Christ when known to us. So "even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away." But then we do not wait here for their turning to the Lord, which will be their portion by-and-by. Meanwhile the Lord has turned to us, turning us to Himself, in His great grace, and brought us into righteousness, peace, as well as glory in hope yea, in present communion, through redemption. The consequence is, all evil is gone for us, and all blessedness secured, and known to be so, in Christ; and, as he says here, "where the Spirit of the Lord is, there is liberty." Then, he adds further, "We all, with open [unveiled] face, beholding ["as in a glass" is uncalled for] the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Thus the effect of the triumph of our Lord Jesus, and of the testimony of the Holy Ghost, is to put us into present association with the glory of the Lord as the object before our souls; and this is what transforms us according to its own heavenly character.

In 2 Corinthians 4:1-18 the apostle takes into account the vessel that contains the heavenly treasure. He shows that as "we have this ministry, and "have received mercy" therefore to the uttermost, "we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is bid to them that are lost." Such is the solemn conclusion: "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

This is the gospel of the glory of Christ. It is not merely that we have the heavenly title, as we are taught in 1 Corinthians 15:1-58. The utmost on this subject brought before us there was, that we are designated "heavenly," and are destined to bear the image of the heavenly One by-and-by. The second epistle comes between the two points of title and destiny, with the transforming effect of occupation with Christ in His glory on high. Thus space is left for practice and experience between our calling and our glorification. But then this course between is by no means sparing to nature; for, as he shows here, "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." God makes us feel this, and helps on the practical transformation; and by what means? By bringing us into every kind of trouble and sorrow, so as to make nothing of flesh. For it is the allowed liveliness of nature that hinders the manifestation of the treasure; whereas its judgment leaves room for the light to shine out. This, then, is what God carries on. It explained much in the apostle's path which they had not been in a state to comprehend; and it contributed, where received and applied in the Spirit, to advance God's objects as regards them. "Death worketh in us, but life in you." What grace, and how blessed the truth! But see the way in which the process is carried on, "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death." He speaks of the actualisation: all helps the great object, even such circumstances as seemed the most disastrous possible. God exposed His servant to death. This was only carrying out more effectually the breaking down that was always going on. "So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes." And thus then, if there was the endurance of affliction, he would encourage their hearts, calling, as he felt it, "light affliction." He knew well what trial was. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."

This introduces the Christian's estimate of both death and judgment as measured by Christ. He looks now steadily at all that can possibly appal the natural heart. Death the Christian may pass through. Judgment will never be for the Christian. Nevertheless his sense of judgment, as it really will come, although not for himself, is most influential and for others too. There may be a mighty effect on the soul, and a deep spring of worship, and a powerful lever in service, through that which does not concern us at all. The sense of what it is may be all the more felt because we are delivered from its weight; and we can thus more thoroughly, because more calmly, contemplate it in the light of God, seeing its inevitable approach and overwhelming power for those that have not Christ. Accordingly he says, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven."

But let us not forget that he takes care (for his heart was not relieved as to every individual in Corinth) to add solemnly, "If so be that being clothed we shall not be found naked." He was not quite sure but that some there might be found exposed, because devoid of a Saviour. There are those who give this a very different turn, and make it to be a verse of consolation instead of warning; but such a view deprives us of the true scope of the clause. The common version and natural interpretation appears to me quite correct. It does not mean "since being clothed we shall not be found naked," which has no worthy lesson to convey to any soul. The readings differ, but that which answers to the common version I believe to be correct. The apostle would warn every soul that, although every one will be clothed in the day that is coming (namely, at the resurrection of the body, when souls are no longer found without the body but clothed), nevertheless some, even in spite of that clothing, shall be found naked. The wicked are then to be clothed no less than the saints, who will have been already raised or changed; their bodies shall be raised from the dead just as truly as those of the righteous; but when the unrighteous stand in resurrection before the great white throne, how, bare will they appear? What will it be in that day to have no Christ to clothe us?

After so salutary a caution to such as made too much of knowledge in the neglect of conscience, the apostle turns to that fulness of comfort which he was communicating to the saints. "We," he says, "that are in this tabernacle do groan, being burdened." He has no wish to deny the sorrow and weakness. He knew what it is to suffer and be sorrowful far better than any of them. "We that are in this tabernacle do groan, being burdened: not for that we would be unclothed." Thus there is no mere wish to get away from the present scene with its sadness and trial. It is never allowed one to be impatient. To desire to be with Christ is right; but to be restive under that which connects us with shame and pain is not of Christ. "Not for," then, "that we would be unclothed, but clothed upon." This was his ardent wish, to be "clothed upon, that mortality might be swallowed up of life." It is not that he might die, but the very reverse, that the mortality already working in him might be swallowed up by Him who is eternal life, and our life.

He that hath wrought us for the self-same thing is God." It is not here wrought something for us, but "wrought us." This is a remarkable expression of the grace of God in associating with His unfailing purpose in Christ. "He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit;" given us, therefore, even now a taste of the blessedness and glory that are in store for us. "Therefore we are always confident." Think of such language! Think of it as the apostle's words describing, our portion, and in full view of both death and judgment! "We are always confident." We can easily understand one whose eye was simply on Christ and His love, saying, "We are confident," though turning to look at that which might well tax the stoutest heart. Certainly it were madness not to be overwhelmed by it, unless there were such a ministration of the Spirit as the apostle was then enjoying in its fruits in his soul. But he did enjoy it profoundly; and, what is more, he puts it as the common enjoyment of all Christians. It is not alone a question of his own individual feelings, but of that which God gave him to share now with the saints of God as such. "Therefore," says he, "we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight: we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ."

This, again, is a very important truth indeed in its own place, and the effect is most striking; namely, deep anxiety about the lost, and the consciousness of our own manifestation to God now. Not that I mean by this that we shall not be manifested by-and-by; for we shall be perfectly. But if we are manifest in conscience before God now, it is evident that there is nothing that can cause the slightest uneasiness in our being manifested before Christ's tribunal. The truth is, so far is the manifestation before our Lord a source of alarm to the saint (though it should surely solemnise the heart), that I am persuaded the soul would lose a positive and substantial blessing, if it could by any possibility escape being manifested there. Nor does it matter what the degree of manifestation may now be in conscience. Still, it can never be perfect till then; and our God would give us perfection in this as in all else. It is now hindered by various causes, as far as we are concerned. There is the working of self-love in the hearts of the saints; there is that which has cast a film over the eye which dulls our souls. Alas! we know it too well.

The effect of our manifestation before the tribunal of Christ is, that we shall know as we are known. That is, it will be carrying out in absolute perfection what we now know in the measure of our spirituality. Now, what is the effect of one's arriving at a better knowledge of himself, and a deeper consciousness of the Christian's place in Christ? Always a real blessing, and a means of greater enjoyment of Christ. Is it not much to have a lowlier feeling about ourselves? to esteem others better than ourselves? and thus to deepen daily in the grace of the Lord Jesus? And are not these things the result? And will the perfect knowledge of ourselves be a loss, and not a gain?

At the same time, it is solemn assuredly for every secret to be spread out between the Lord and ourselves. It is solemn for all to be set in the light in which we may have been misled now, and which may have caused trouble and grief to others, casting reproach on the name of the Lord, in itself an affecting and afflicting thing. Never should we be deceived by Satan. He may accuse the saints, but they ought in no case to be deceived by him. He deceives the world, and accuses the brethren. Alas! we know, in point of fact, that we are liable through unwatchfulness to his wiles; but this does not make it less a humiliation for us, and a temporary advantage for Satan when we fall into his trap. We are not ignorant of his devices; but this will not always, nor in itself in any case, preserve us. There are defeats. The judgment-seat of Christ will disclose all; where each hidden thing will be clear; where nothing but the fruit of the Spirit shall stand for ever.

Nevertheless the sight of that judgment-seat brings at once before his eye, not the saints, but the perishing world; and so complete is the peace of his own spirit, so rich and sure the deliverance Christ has accomplished for all the saints, that the expressed effect is to kindle his heart about those that are braving everlasting destruction those on whom the judgment-seat can bring nothing but hopeless exclusion from God and His glory.

For we say here by the way, that we must be all manifested, whether saints or sinners. There is a peculiarity in the phrase which is, to my thinking, quite decisive as to its not meaning saints only. As to the objection to this founded on the word "we," there is no force in it at all. "We" is no doubt commonly used in the apostolic epistles for saints, but not for them exclusively. Context decides. Be assured that all such rules are quite fallacious. What intelligent Christian ever understood from scripture all the canons of criticism in the world? They are not to be trusted for a moment. Why have confidence in anything of the sort? Mere traditional formulas or human technicalities will not do for the ascertainment of God's word. The moment men rest on general laws by which to interpret scripture, I confess they seem to me on the brink of error, or doomed to wander in a desert of ignorance. We must be disciplined if we would learn indeed; and we need to read and hear things as God writes them; but we do well and wisely to eschew all human byways and short-cuts for deciding the sense of what God has revealed. It is not only the students of medieval divinity, or of modem speculation, who are in danger. None of us is beyond the need of jealousy over self, and of simple-hearted looking to the lord.

Here, indeed, the apostle's reasoning, and the nicety of language, furnish demonstrative evidence in the passage (that is, both in the spirit and in the letter), that we must all, whether saints or sinners, be manifested before Christ; not at the same time nor for the same end, but all before His judgment-seat at some time. Had the language been, "we must all be judged," the "we" must have been there limited to the unconverted. While they only come into judgment, believer and unbeliever must alike be manifested. The effect of manifestation for the believer will be the fulness of rest and delight in the ways of God. The effect of the manifestation for the unbeliever will be the total withering up of every excuse or pretence that had deceived him here below. No flesh shall glory in His presence, and man must stand self-convicted before the Judge of all. Thus the choice of language is, as usual in scripture, absolutely perfect, and to my mind quite decisive that the manifestation here is universal. This acts on the servant of Christ, who knows what the terror of the Lord is, and calls him out to "persuade men." What is meant by this? It is really to preach the gospel to men at large.

At the same time the apostle adds, "We commend not ourselves again unto you, but give you occasion to glory on our behalf." For he had expressed his trust of being made manifest to their consciences, as well as stated how absolutely we are manifested to God. "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause." Then he brings in the constraining power of the love of Christ, and why? Because, as he looked round him, he saw nothing but death written on man, and all that pertains to him here below. The whole scene was one vast grave. Of course, he was not thinking of the saints of God, but, contrariwise, in the midst of this universal death, as far as man is concerned, he rejoices to see some alive. I understand, therefore, that when he says, "If one die for all, then were all dead," he means those who had really died by sin, and because of the contrast it seems to me plain "He died for all, that they which live" (these are the saints, the objects of God's favour) "should not henceforth live unto themselves, but unto him which died for them, and rose again." What was the effect of this? That having thus before his soul, not the universal death of all only, but some who by grace were alive, through the death and resurrection of Christ, he now brings out, not the contrast of the new creation with all that went before yea, the contrast of the Messianic hopes as such with that higher glory which he was now asserting. Even a living Messiah could not satisfy what his soul had learnt to be in accordance with the glory of God. Not, of course, that he did not delight in the hope of his nation. It is one thing to value what God will do for the earth by-and-by, it is quite another to fail in appreciating that which God has now created and revealed in a risen Christ above, once rejected and dying for us. Accordingly it is one glory that will display the promises and ways of God triumphing over man and Satan; it is another and far surpassing glory which He who is the Messiah, but much more, and now the heavenly man, reveals. His death is the judgment of our sins in God's grace, and an end of the whole scene for us, and hence perfect deliverance from man and from present things yea, even from the best hopes for the earth.

What can be better than a Messiah come to bless man in this world? But the Christian is not occupied with this at all. According to the Old Testament he looked at it, but now that the Messiah is seen dead and risen, now that He is passed into heavenly glory through death, this is the glory for the Christian. "Henceforth know we no man after the flesh:" this puts the saints in a common position of knowledge. "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh." As for a living Messiah, and all the expectations that were bound up with Him and His coming here below, all this is passed away for the Christian. It is not that the Messiah will not return as such; but as for the sphere and character of our own relations, they are founded on death and resurrection, and seen on high. Such is the way the apostle treats it. He looks at Christ in His relationship with us as One that has passed out of this earth and the lower creation into heavenly places. It is there and thus we know Him. By knowing Him he means the special form of the truth with which we are concerned, the manner in which we are put into positive, living association with Him. That which we know as our centre of union, as the object of our souls, is Christ risen and glorified. In any other point of view, however bright and glorious, "now henceforth know we him no more. Therefore if any man be in Christ," etc.

It is not merely if any man look to Christ: the Old Testament saints rejoiced to see His day; but this is a very different thing from being in Christ. There are many who take the scriptures in so crude and vague a manner that to their eyes it is all the same; but I hope such is not the case with any here. No doubt, to be in Christ as we are now is through looking, to Him. But it was not always so. Take the disciples in the days of Christ's pathway here below: were they in Christ then? Certainly not. There was the working of divine faith in them. They were unquestionably "born again;" but is this the same thing as being "in Christ"? Being in Christ means that, redemption having come in, the Holy Ghost can and does give us a conscious standing in Christ in His now risen character. To be "in Christ" describes the believer, not in Old Testament times, but now.

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself." Thus there is a blessed and suited ministry. The law directed a people at a distance from God. It Supposed such a condition and dealt accordingly. Even if a poor brute touched the mountain, it was to be stoned. At length God came down to meet man in grace as he is; and man rejected God manifest in flesh. Redemption was thereby effected; man is brought without sin to God. Christ is the person who made both good. He brought God down to man, and He brought man in Himself up to God. Such is the position in which we stand. It is not any longer merely God coming down to man in Christ. This is neither the manner nor the measure in which He reveals Himself now. The Lord Jesus Christ is gone up to heaven; and this not as a sole individual, but as the head of a family. He would not take the place of headship until all the evil was completely gone. He would give us His own acceptance before God. He took His stand on retrieving God's moral glory by bearing our sins; yet as He came down, so He went up to God, holy and spotless. He had by His own blood blotted out the sins of others who believe in Him. It was not merely a born Messiah, the chief of Israel, but "God was in Christ."

Observe, not that God is in Christ, but that He was. It is a description of what was manifested when the Lord was here below. But if it be a mistake to read God is, it is a still greater error too common in books, old and new alike, that God has reconciled the world. This is not the meaning of the statement. The English version is perfectly right; the criticism that pretends to correct it is thoroughly wrong It is never said that the world is reconciled to God. Christ was a blessed and adequate image of God; and God was in Him manifesting Himself in the supremacy of His own grace here below. No doubt His law had its suited place; but God in grace is necessarily above the law. As man, at least as of Israel, Jesus was born under the law; but this was in not the slightest degree an abandonment of God's rights, and still less of His grace. God came near to men in love in the most attractive form, going in and out among them, taking up little children, entering into houses when asked, conversing by the way, going about doing good, and healing all that were oppressed of the devil; for God was with Him. It was not merely in quest of the lost sheep of Israel. How could such grace be restrained only to Jews? God had larger thoughts and feelings than this. Therefore let a Gentile centurion come, or a Samaritan woman, or any body else: who was not welcome? For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them."

Full of grace and truth, He would not even raise the question of this trespass or that. There was no doubt of man's guilt; but this was not the divine way of Christ. Other and more efficacious aims were in the hand of the God of all grace. He would save, but at the same time exercise the conscience more than ever. For great would be the loss for a sinner awakened, if it were possible for him not to take God's part against himself. This is the real course and effect of repentance in the soul. But God was in Christ reconciling the world for all that, yea in order to it. It was not a question of dealing with them for their trespasses. And what now that He is gone away? "He hath committed unto us the word of reconciliation." He is gone, but not the errand of mercy for which He came. The Messiah as such disappears for the time; there remains the fruit of the blessed manifestation of God in Christ in an evil world. "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, be reconciled to God." But how can this be? On what basis can we essay such a task! Not because the Spirit of God is in us, however true it may be, but because of the atonement. Redemption by Christ's blood is the reason. "For God hath made him. to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Then, following up this in the next chapter (2 Corinthians 6:1-18), the, true moral traits of the Christian ministry are shown, and what a price it had in his eyes. What should not be done and endured for the sake of worthily carrying out this ministration of Christ here below! What should be the practical witness to a righteousness not acquired by us, but freely given of God! Such is the character of it, according to the work of Christ before God and of His redemption; so we should "give no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." In every thing crushing to nature did the apostle fulfil his mission. Is the reproach of Christ to be an apostolic perquisite? Are not His servants to share it still? Is it not true from first to last?

Again, in serving the Lord, there are two special ways in which we are apt to go astray. Some err by an undue narrowness, others by as injurious laxity. In fact, it is never right to be narrow, and always wrong to be lax. In Christ there is no license or excuse for either. But the Corinthians, like others, were in danger on both sides; for each provokes the other. Hence the appeal, "O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels." There was the caution against a narrow heart; but now against a lax path he warns, "Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?" Thus is embraced individual responsibility as well as corporate. "For ye are the temple of the living God; as God hath said, I will dwell in them."

Thus, as in the exercise of ministry according to Christ, there was nothing that should not be endured; there was no scorn or trial, no pain or shame, but what he himself counted as nothing that Christ only should be served, and the witness of His name kept up in this world according to His grace; so now he presses on the saints what is incumbent on them as the epistle of Christ, to make good a true witness for Him in this world, steering clear of all that is hard and narrow, which is altogether alien from the grace of God, and of that laxity which is still more offensive to His nature. In the first verse of 2 Corinthians 7:1-16 the whole matter is wound up, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The second verse evidently belongs to the subject succeeding. In the rest of the seventh chapter he renews (and has, I think, connected both with these words about the ministry and the responsibility of the saints) what he had alluded to already among them. He touches, with that delicate tact so characteristic of him, on their repentance. He would encourage their hearts in every way, but now ventures to go somewhat farther in the grace of Christ.

Accordingly his own feelings are told out, how exceedingly cast down he had been, and oppressed on every side, so that he had no rest. "Without were fightings, within were fears." Indeed, the fear had gone so far, that he had actually been tried as to the inspired epistle he had written. The apostle had a question raised in his mind about his own inspired epistle! Yet what writing was more certainly of God? "For though I made you sorry with the letter, I do not regret, though I did regret." How clearly we learn, whatever the working of God in man, that after all the inspiration of a vessel is far above his own will, and the fruit of the action of the Holy Ghost! As we find an unholy man might be inspired of God to bring out a new communication for example, a Balaam or a Caiaphas, so holy men of God still more. But the remarkable thing to note is the way in which a question was raised even about an epistle which God has preserved in His own book, and, without a doubt, divinely inspired. But he also mentions how glad he was now that, having sent off that letter, he had made them sorry. "For I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry according to God, that ye might receive damage by us in nothing." How great is the grace! "For sorrow according to God worketh repentance to salvation not to be regretted: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed according to God, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." What a comfort to the heart that had been so profoundly touched by their state!

In 2 Corinthians 8:1-24, and 2 Corinthians 9:1-15, the subject of contributing for saints is resumed, though a great deal more fully than in 1 Corinthians 16:1-24, and with a fresh spring of joy communicated to his spirit. What an evidence is given of the exercises of his heart in this thing too! It appears he had spoken confidently about the Corinthian saints. There had been afterwards much to wound and weaken that confidence; but he now returns to the matter, and reckons with certainty that the God who had wrought in the painful matter, not of the guilty man only, but in them all about it, that His grace would also give him cause for joy in rousing their hearts into largeness of love for those that were depressed elsewhere. He had boasted of the liberality of the Corinthians, which had kindled zeal in others. On the one hand, he would have his hope of them verified, on the other he desired none to be burdened, but certainly fruit Godward both in the givers and in the receivers. How rich and enriching in His grace! Blessed be God for His unspeakable gift!

In 2 Corinthians 10:1-18, and 2 Corinthians 11:1-33 he comes to another subject his own ministry on which a few words must suffice. Enough had been cleared away to open his heart on it: he could enlarge here. It was his confidence in them that made him write. When his spirit was bound, because of there being so much to cause shame and pain, he could not be free; but now he is. Hence we have here a most blessed opening of what this servant of God felt in what was necessarily a sore distress to his spirit. For what could be more humbling than that the Corinthian saints, the fruit of his own ministry, had admitted into their hearts insinuations against him, doubts of the reality of his apostolate, all that lowering which, in other forms but not substantially unlike, we may have too often observed, and just in proportion to the importance and spiritual value of the trust reposed of God in any on the earth? The apostle knew sorrow as no other ever knew it. Not even the twelve tasted its bitterness as he did, from spirituality and from circumstances; and the manner in which he deals with it, the dignity, and at the same time the lowliness, the faith that looked right to the Lord, but at the same time the warmth of affection, grief of heart mingling with joy, furnish such a tableau as is unique even in the word of God. No such analysis appears anywhere else of the heart of one serving the saints in the midst of the greatest outrages to his love, as we recognise in this epistle. He bows to the charge of rudeness in speech; but they had used the admitted power of his letters against himself. Yet he warns lest what he is absent they may learn in him present. Others might exalt themselves through his labours; he hoped when their faith was increased to preach the gospel in the regions beyond. (2 Corinthians 10:1-18) They had exalted the other apostles in disparagement of him. They had even imputed to him selfishness. It might be true, thought they, that he had reaped no material benefit himself from them; but what about others, his friends? How much there was calculated to wound that generous heart, and, what he felt yet more, to damage his ministry! But in the midst of such sorrow and the rather as flowing from such sources, God watched over all with observant eye. Wonderfully hedged in was His servant, though to speak of himself he calls his folly. (2 Corinthians 11:1-33) But no human power or wit can protect a man of God from malice; nothing can shut out the shafts of evil speaking. In vain to look to flesh and blood for protection: were it possible, how much we should have missed in this epistle! Had his detractors been brethren of the circumcision from Jerusalem, neither the trial nor the blessing would have been anything like what it is for depth; but the fact that it came to Paul from his own children in Achaia was enough to pain him to the quick, and did prove him thoroughly.

But God sometimes lifts us up to look into the glory, as He comes down into the midst of our sorrows in pitiful mercy. This, with his own heart about it, the apostle brings before us lovingly, though it is impossible, within my limits, so much as to touch on all. He spreads before us his sorrows, dangers, and persecutions. This was the ministry of which he had boasted. He had been often whipped and stoned, had been weary, thirsty, hungry, by sea and land: these were the prizes he had received, and these the honours which the world gave him. How it all ought to have gone to their hearts, if they had any feeling at all, as indeed they had! It was good for them to feel it, for they had been taking their ease. He closes the list by telling them at last how he had been let down from the wall of a city in a basket, not a very dignified position for an apostle. It was anything but heroism thus to escape one's enemies.

But the same man who was thus let down immediately after speaks of being caught up to heaven. Now, it is this combination of the truest and most proper dignity that ever a man had in this world, for how few of the sons of man, speaking of course of Christians, that approached Paul in this respect; so on the other hand, how few since have known the dignity of being content to suffer and be nothing, of having every thought and feeling of nature thoroughly crushed, like Paul, within as well as without! So much the more as he was one who felt all most keenly, for he had a heart and mind equally capacious. Such was he who had to be thus tried as Christ's bondman. But when he comes to special wonders, he does not speak about himself; when about the basket he is open. Thus here he talks ambiguously. "I know a man" is his method of introducing the new portion. It is not I, Paul, but "a man in Christ" is taken up, who had seen such things as could not be expressed in human words, nor suited to man's present state. It is therefore left completely vague. The apostle himself says he does not know whether it was in the body, or out of the body; so completely was all removed from the ordinary experience and ken of man. But he adds what is much to be observed, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh." Thus a deeper humiliation befell him than he had ever known, "a thorn in the flesh, the messenger of Satan," the allowed counterbalance to such extraordinary experiences. It was Paul. The secret could not be hid. But Christ is here, as ever, the theme of the apostle from first to last. This was the treasure in the earthen vessel; and in order to bring about corresponding profit, God works by external means as well as by inward grace, so as to carry forward His work of enhancing always and increasingly what is in Christ, and making less and less of man.

The close of the chapter sketches, with painful truth but a loving hand, the outbreakings of that nature, crushed in him, pampered in them. For he dreaded lest God should humble him among them because of their evil ways. What love such a word bespeaks!

The final chapter (2 Corinthians 13:1-14) answers a challenge which he kept for the last place, as indeed it ill became the Corinthians above all men. What a distress to him to speak of it at all! They had actually dared to ask a proof that Christ had spoken to them by him. Had they forgotten that they owed their life and salvation in Christ to his preaching? As he put in the foreground patience as a sign of apostleship, which in him assuredly was taxed beyond measure, so now he fixes on this as the great seal of his apostleship at least, to them. What can be more touching? It is not what Jesus had said by him in books, or in what power the Spirit had wrought by him. "Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you . . . . . examine yourselves, whether ye be in the faith; prove your own selves." They were the living proof to themselves that he was an apostle of Christ to them. There is no allowance of a doubt in this appeal: rather the very reverse was assumed on their part, which the apostle admirably turns to the confusion of their indecorous and baseless doubts about himself. "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Brief and pregnant salutations follow, with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost.