Matthew Henry’s Complete Commentary

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Matthew Henry Commentary on the Whole Bible (1721)

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S E C O N D   C O R I N T H I A N S.

CHAP. VI.

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In this chapter the apostle gives an account of his general errand to

all to whom he preached; with the several arguments and methods he used,

ver. 1-10.

Then he addresses himself particularly to the Corinthians, giving them

good cautions with great affection and strong arguments,

ver. 11-18.

Ministry of the Apostles.	A. D. 57.

     

1 We then, as workers together with him, beseech you also

that ye receive not the grace of God in vain.

  2 (For he saith, I have heard thee in a time accepted, and in

the day of salvation have I succoured thee: behold, now is the

accepted time; behold, now is the day of salvation.)

  3 Giving no offence in any thing, that the ministry be not

blamed:

  4 But in all things approving ourselves as the ministers of

God, in much patience, in afflictions, in necessities, in

distresses,

  5 In stripes, in imprisonments, in tumults, in labours, in

watchings, in fastings;

  6 By pureness, by knowledge, by longsuffering, by kindness, by

the Holy Ghost, by love unfeigned,

  7 By the word of truth, by the power of God, by the armour of

righteousness on the right hand and on the left,

  8 By honour and dishonour, by evil report and good report: as

deceivers, and yet true;

  9 As unknown, and yet well known; as dying, and, behold, we

live; as chastened, and not killed;

  10 As sorrowful, yet alway rejoicing; as poor, yet making many

rich; as having nothing, and yet possessing all things.

     

In these verses we have an account of the apostle’s general errand and

exhortation to all to whom he preached in every place where he came,

with the several arguments and methods he used. Observe,

     

I. The errand or exhortation itself, namely, to comply with the gospel

offers of reconciliation–that, being favoured with the gospel, they

would not receive this grace of God in vain,
v. 1.

The gospel is a word of grace sounding in our ears; but it will be in

vain for us to hear it, unless we believe it, and comply with the end

and design of it. And as it is the duty of the ministers of the gospel

to exhort and persuade their hearers to accept of grace and mercy which

are offered to them, so they are honoured with this high title of

co-workers with God. Note,

1. They must work; and must work for God and his glory, for souls and

their good: and they are workers with God, yet under him, as

instruments only; however, if they be faithful, they may hope to find

God working with them, and their labour will be effectual.

2. Observe the language and way of the spirit of the gospel: it is not

with roughness and severity, but with all mildness and gentleness, to

beseech and entreat, to use exhortations and arguments, in order to

prevail with sinners and overcome their natural unwillingness to be

reconciled to God and to be happy for ever.

     

II. The arguments and method which the apostle used. And here he tells

them,

     

1. The present time is the only proper season to accept of the grace

that is offered, and improve that grace which is afforded:

NOW is the accepted time,
NOW is the day of salvation,
v. 2.

The gospel day is a day of salvation, the means of grace the means of

salvation, the offers of the gospel the offers of salvation, and the

present time the only proper time to accept of these offers: To-day,

while it is called to-day. The morrow is none of ours: we know not

what will be on the morrow, nor where we shall be; and we should

remember that present seasons of grace are short and uncertain, and

cannot be recalled when they are past. It is therefore our duty and

interest to improve them while we have them, and no less than our

salvation depends upon our so doing.

     

2. What caution they used not to give offence that might hinder the

success of their preaching: Giving no offence in any thing,
v. 3.

The apostle had great difficulty to behave prudently and inoffensively

towards the Jews and Gentiles, for many of both sorts watched for his

halting, and sought occasion to blame him and his ministry, or his

conversation; therefore he was very cautious not to give offence to

those who were so apt to take offence, that he might not offend the

Jews by unnecessary zeal against the law, nor the Gentiles by

unnecessary compliances with such as were zealous for the law. He was

careful, in all his words and actions, not to give offence, or occasion

of guilt or grief. Note, When others are too apt to take offence, we

should be cautious lest we give offence; and ministers especially

should be careful lest they do any thing that may bring blame on their

ministry or render that unsuccessful.

     

3. Their constant aim and endeavor in all things to approve themselves

faithful, as became the ministers of God,

v. 4.

We see how much stress the apostle upon all occasions lays on fidelity

in our work, because much of our success depends upon that. His eye

was single, and his heart upright, in all his ministrations; and his

great desire was to be the servant of God, and to approve himself so.

Note, Ministers of the gospel should look upon themselves as God’s

servants or ministers, and act in every thing suitably to that

character. So did the apostle,

(1.) By much patience in afflictions. He was a great sufferer, and met

with many afflictions, was often in necessities, and wanted the

conveniences, if not the necessaries, of life; in distresses, being

straitened on every side, hardly knowing what to do; in stripes often

(ch. xi. 24);

in imprisonments; in tumults raised by the Jews and Gentiles against

him; in labours, not only in preaching the gospel, but in travelling

from place to place for that end, and working with his hands to supply

his necessities; in watchings and in fastings, either voluntary or upon

a religious account, or involuntary for the sake of religion: but he

exercised much patience in all,

v. 4, 5.

Note,

[1.] It is the lot of faithful ministers often to be reduced to great

difficulties, and to stand in need of much patience.

[2.] Those who would approve themselves to God must approve themselves

faithful in trouble as well as in peace, not only in doing the work of

God diligently, but also in bearing the will of God patiently.

(2.) By acting from good principles. The apostle went by a good

principle in all he did, and tells them what his principles were

(v. 6, 7);

namely, pureness; and there is no piety without purity. A care to keep

ourselves unspotted from the world is necessary in order to our

acceptance with God. Knowledge was another principle; and zeal without

this is but madness. He also acted with long-suffering and

kindness, being not easily provoked, but bearing with the hardness

of men’s hearts, and hard treatment from their hands, to whom he kindly

endeavoured to do good. He acted under the influence of the Holy Ghost,

from the noble principle of unfeigned love, according to the rule of

the word of truth, under the supports and assistances of the power of

God, having on the armour of righteousness (a consciousness of

universal righteousness and holiness), which is the best defence

against the temptations of prosperity on the right hand, and of

adversity on the left.

(3.) By a due temper and behaviour under all the variety of conditions

in this world,

v. 8-10.

We must expect to meet with many alterations of our circumstances and

conditions in this world; and it will be a great evidence of our

integrity if we preserve a right temper of mind, and duly behave

ourselves, under them all. The apostles met with honour and dishonour,

good report and evil report: good men in this world must expect to meet

with some dishonour and reproaches, to balance their honour and esteem;

and we stand in need of the grace of God to arm us against the

temptations of honour on the one hand, so as to bear good report

without pride, and of dishonour on the other hand, so as to bear

reproaches without impatience or recrimination. It should seem that

persons differently represented the apostles in their reports; that

some represented them as the best, and others as the worst, of men: by

some they were counted deceivers, and run down as such; by others as

true, preaching the gospel of truth, and men who were true to the trust

reposed in them. They were slighted by the men of the world as unknown,

men of no figure or account, not worth taking notice of; yet in all the

churches of Christ they were well known, and of great account: they

were looked upon as dying, being killed all the day long, and their

interest was thought to be a dying interest; “and yet behold,” says the

apostle, “we live, and live comfortably, and bear up cheerfully under

all our hardships, and go on conquering and to conquer.” They were

chastened, and often fell under the lash of the law, yet not killed:

and though it was thought that they were sorrowful, a company of mopish

and melancholy men, always sighing and mourning, yet they were always

rejoicing in God, and had the greatest reason to rejoice always. They

were despised as poor, upon the account of their poverty in this world;

and yet they made many rich, by preaching the unsearchable riches of

Christ. They were thought to have nothing, and silver and gold they had

none, houses and lands they had none; yet they possessed all things:

they had nothing in this world, but they had a treasure in heaven.

Their effects lay in another country, in another world. They had

nothing in themselves, but possessed all things in Christ. Such a

paradox is a Christian’s life, and through such a variety of conditions

and reports lies our way to heaven; and we should be careful in all

these things to approve ourselves to God.

Cautions against Mingling with Unbelievers.	A. D. 57.

     

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,
v. 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,

v. 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,

v. 14, 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

(v. 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

(v. 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,

v. 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?

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Matthew Henry Commentary on the Whole Bible (1721)

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