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This Chapter Verse Commentaries:
6:1-10. There is once more an unintelligent division of the chapters: 6:1 is closely connected with 5:20, 21, and the first ten verses of this chapter are a continuation of the Apostle’s self-vindication from another point of view; they set forth his conduct and his experiences as God’s ambassador, and as a minister to whom has been entrusted the message of reconciliation. After an earnest appeal to the Corinthians not to lose through neglect the grace offered to them, the spiritual exaltation of the Apostle once more gives a rhythmic swing to his language, as if he were singing a song of triumph. Magna res est, et granditer agitur, nec desunt ornamenta dicendi (Aug. De Doc. Chris. iv. 20). Way calls it a “Hymn of the Herald of Salvation.” There is no good reason for supposing that St Paul here turns to “the better-disposed heathen believers.” He is addressing weak believers, who were in danger of a lapse into heathen laxity, through making so poor an attempt to reach a Christian standard of holiness. He points to the way in which an Apostle does his work, and to what he has to endure: these are things which the Corinthians can appreciate.*
1. Σνρονε δ κὶπρκλῦε. ‘But there is more to be said than this (δ κί as working together with God we entreat that you do not accept the grace of God in vain.’ God had committed the message of reconciliation to His ambassadors; St Paul had brought it to the Corinthians; they must do their part and make a right use of it. Where σνρεν(1Co_16:16; Rom_9:28) or σνρό (1:24, 8:23; 1Co_3:9) or other compounds of σνoccur, it is plain that the force of the σν depends on the context. But that principle is not decisive here, because there are several possibilities in the context. Five connexions have been suggested. (1) ‘Co-operating with God’; which is the natural inference from 5:18, 21, and it is confirmed by 1Co_3:9. (2) ‘With Christ’; which might be inferred from 5:20, if ὑὲ Χιτῦmeans ‘in Christ’s stead.’ (3) ‘With you’ (so Chrys.); the Corinthians have co-operated with the missionaries in listening to their message, and so the Apostle is a fellow-worker with them. The objection to this is that the whole context is concerned with the preachers’ part rather than with that of the hearers. (4) ‘With other teachers.’ This explanation assumes that the 1st pers. plur. refers to St Paul alone. If it included other teachers, the σν would be meaningless; ‘co-operating with ourselves.’ (5) ‘With our exhortations, ’ i.e. adding our example to our precept. If this had been meant, it would have been expressed in a plainer manner.
εςκνν ‘To no profit’; in vacuum (Vulg.), frustra (Beza). The expression is freq. in LXX (Lev_26:20; Job_39:16; Isa_29:8; Jer_6:29, 28:58), but in N.T. it is peculiar to Paul (1Th_3:5; Gal_2:2; Php_2:16). It is probable that δξσα is a timeless aorist after πρκλῖ, like κρσι(2:8), πρσῆα (Rom_12:1), σνγνσσα (Rom_15:30), πρπτσι(Eph_4:1), and may be rendered ne recipiatis (Vulg.). The reference is to the present time; acceptance of grace is continually going on, and there ought to be good results. But the aorist may have the force of a past tense and be rendered ne reciperetis (Beza). In this case the reference is to the time of their conversion; he exhorts them not to have accepted the grace of God in vain, i.e. not to show by their behaviour now that they accepted it then to no profit. Chrys. seems to take it in the latter way, for he interprets ἐ κννas losing through unfruitfulness the great blessings which they have received. In any case, ὑᾶ comes last with much emphasis; ‘you, whatever the rest of the κσο may do.’ ‘We are commissioned to preach to all mankind; I beseech you not to let the preaching prove vain in your case.’
2. As in 5:7, 16, we have a Pauline parenthesis. He remembers an O.T. saying which will drive home the exhortation that he has just given, Isa_49:8, and he injects it. In a modern work the verse would be a foot-note. As usual, he quotes the LXX with little or no change; cf. 4:13, 8:15, 9:9. Here there is no change. In LXX the words are introduced with οτςλγιΚρο, and we readily understand ὁΘό here (Blass, §30. 4 from the context. But λγι(Rom_15:10; Eph_4:8) and φσν(see on 1Co_6:16), without subject, are common forms of quotation, equivalent to inverted commas. The conjecture is often repeated that δξσα suggested the passage about κιὸ δκό. It may be so; but a deeper reason is possible. The passage may have occurred to St Paul because of the resemblance of his own case to that of the Prophet. In Isa_49. the Prophet points out that the Lord has formed him from the womb to be His servant, and to reconcile Israel again to Him; but also to give him as a light to the Gentiles, that His salvation may be to the end of the earth. The servant has delivered his message, and a period of labour and disappointment follows (LXX of v. 4). Then come the encouraging words which St Paul quotes, and comforting thoughts arise. Although men despise him, God will honour him by confirming his message; and the God who has had compassion on Israel in spite of their sins, will have compassion on all the nations (see Driver, Isaiah, p. 149; W. E. Barnes, ad loc.). Word for word, this is true of the Apostle; and he also has his κιὸ δκό, δκό to all the parties concerned. In Php_4:18, δκή means acceptable to God, and τ Θῷis expressed. In Luk_4:19, δκό means acceptable to man, and here the meaning is probably the same; the time in which such benefits are offered is welcome to the human race. On God’s side it is ‘a season of favour,’ on man’s it is ‘a season to be welcomed.’ Εσκύι, freq. in LXX, occurs here only in N.T.
ἰο νν The Apostle at once applies the words of the Prophet to his readers; they are to take the saying to heart. By ννis meant all the time between the moment of writing and the Advent. The common application of the ‘now,’ viz. ‘act at once, for delay is dangerous,’ is not quite the meaning of the ννhere. The point is rather that the wonderful time which the Prophet foresaw is now going on; the Apostle and his readers are enjoying it. His comment is equivalent to that of Christ, Luk_4:21, but this carries with it the warning already given, not to neglect golden opportunities. To some persons the ννmay be very short. Ex quo in carne Salvator apparuit semper est acceptabile tempus. Unicuique tamen finitur hoc tempus in hors obitus sui (Herveius). *
επόδκο. In LXX δκό is freq., especially in the Psalms, and επόδκο is not found, but St Paul prefers the compound, probably as being stronger; he uses it again 8:12 and Rom_15:16, Rom_15:31; and his use of it here indicates his jubilant feeling; ‘Behold now is the welcome acceptable time.’ The word is found of heathen sacrifices; κτνενε επόδκο ἡθσα(Aristoph. Pax, 1054).
D*FG, d e g have κιῷγρλγιfor λγιγρ κιῷ
3. μδμα ἐ μδν δδνε ποκπνThe construction shows that v. 2 is a parenthesis, the participles in vv. 3 and 4 being co-ordinate with σνρονε in v. 1. Aug. (De Doc. Chris. xx. 42) has nullam in quoquam dantes offensionem, which is more accurate than Vulg. nemini dantes ullam offensionem. Luther follows in making ἐ μδν masc., and he makes δδνε an exhortation; lasset uns aber niemand irgend ein Aergerniss geben. Both context and construction show that this is wrong. It is the exhorters themselves who aim at ‘giving no cause of stumbling in anything whatever.’ Ἐ μδν embraces πεβύμν δόεα πρκλῦε, and all the details of the δαοί τςκτλαῆ. Here again, as in 5:21, the μ probably has its subjective force: ‘not giving what could be regarded as a ποκπ.’ Note the Pauline alliteration; cf. 8:22, 4:5, 8, 10:6. Nowhere else in Bibl. Grk. does ποκπ occur; πόκμαand σάδλνare the usual words. All three denote what causes others to stumble, in behaviour or belief, such as vainglory, self-seeking, insincerity, inconsistency of life. Necesse est ejus praedicationem negligi, cujus vita despicitur (Greg. M.).
ἵαμ μμθ ἥδαοί. ‘That the ministry may not be vilified,’ vituperetur (Vulg.), verspottet. The verb is rare (Pro_4:7); St Paul, who has it again 8:20, may have got it from Wisd. 10:14, Ψυεςτ ἔεξντὺ μμσμνυ ατν(Joseph), which AV vaguely renders ‘those that accused him.’ Heinrici quotes Lucian, Quom. hist. 33, ὃοδὶ ἄ, ἀλ οδ ὁΜμςμμσσα δνιοwhere Μμςis mocking criticism personified. Wetstein quotes Apollonius, Lex. μμσνα, οοε κτπίοτι μμςγρὁμτ ψγυκτπιμς In class. Grk. the verb is mostly poetical (Hom. Aesch. Aristoph.), and in late prose it often implies ridicule as well as blame, with disgrace as a result. Here the thought of being made a laughing stock may be included. * In any case, it is man’s criticism and abuse that is meant, not Divine condemnation. The Apostle is not thinking of the Judgment-seat of Christ (5:10); neither ποκπ nor μμθ would be used in reference to that. He may be thinking of the insults offered to him by ὁἀιήα (7:12).
After δαοί, D E F G, Latt. Syrr. Sah. Goth. add ἡῶ: אB C K L P, Copt. omit. The insertion spoils the sense. He is thinking of the Apostolic office in general; his conduct must not cause it to be reviled. In what was done at Corinth, the credit of the cause for which all ministers laboured was at stake. RV. wrongly substitutes ‘our ministration’ for ‘the ministry.’
4. ἀλ ἐ πνὶσνσ. ἑυος ‘On the contrary, in everything commending ourselves, as God’s ministers should do.’ The comprehensive ἐ πνί in opposition to ἐ μδν, comes first with emphasis; cf. 7:11, 9:8, 11:9. He is glancing at the charge of self-commendation made against him, but here he uses the expression in a good sense, and therefore ἑυοςhas not the emphatic position which is given to it in 3:1 and 5:12. Vulg. has sed in omnibus exhibeamus nosmet ipsos sicut Dei ministros, which is doubly wrong, making the participle into a finite verb co-ordinate with μμθ, and making δάοοaccusative, which gives a wrong turn to the meaning. Aug. is right with commendantes, but wrong with ministros. St Paul does not say ‘commending ourselves as being God’s ministers,’ but ‘as God’s ministers do commend themselves,’ viz. by rectitude of life. As in 4:8-12 and 11: 23-31, he enumerates his sufferings, and in all three passages we have a lyrical balance of language which gives a triumphant tone to the whole. Both Augustine and Erasmus express detailed admiration for the beauty of this passage. The latter analyses thus; totus hic sermo per contraria, per membra, per comparia, per similiter desinentia, per ἀαιλσι aliaque schemata, variatur, volvitur et rotatur, ut nihil esse possit vel venustius vel ardentius. Both critics feel the glow that underlies the words.
The Apostle leads off with one of the chief features in his ministry, ἐ ὑοοῇπλῇ and then mentions three triplets of particulars in which the ὑοοήis exhibited. Respecting these triplets Chrys. uses his favourite metaphor of snow-showers (νφδς they constitute, he says, a blizzard of troubles. Then come eight other leading features, still under the same preposition (ἐ), the repetition of which (18 times in all) has become monotonous, and is therefore changed to δά Here the stream, which in the last four of the features introduced with ἐ had begun to swell, reaches its full volume and flows on in more stately clauses. After three with δά we have a series of seven contrasts, ending with a characteristic three-fold alliteration and an equally characteristic play upon words.
ἐ ὑοοῇπλῇ See on 1:6; also Lightfoot on Col_1:11 and Mayor on Jam_1:3. The high position given by our Lord to ὑοοή(Luk_8:15, Luk_21:19) and to ὑοέεν(Mar_13:13; Mat_10:22, Mat_24:13) accounts for the prominence given to it here and 12:12. It not only stands first, but it is illustrated in detail; huc spectat tota enumeratio quae sequitur (Calv.). The word appears in all four groups of the Pauline Epistles, chiefly in Rom. and 2 Cor., often with the meaning of fortitude and constancy under persecution. This meaning is very freq. in 4 Macc., whereas in Ecclus. and in the Canonical Books of the O.T. it commonly means patient and hopeful expectation. In 1Th_1:3; 1Ti_6:11; 2Ti_3:10; Tit_2:2, it is placed next to ἀάηin lists of virtues. Like ἀάη it is a word which, although not originally Biblical, has acquired fuller meaning and much more general use through the influence of the N.T. It is often treated as one of the chief among Christian virtues. Chrys. can scarcely find language strong enough to express his admiration for it. It is “a root of all the goods, mother of piety, fruit that never withers, a fortress that is never taken, a harbour that knows no storms” (Hom. 117). Again, it is “the queen of virtues, the foundation of right actions, peace in war, calm in tempest, security in plots,” which no violence of man, and no powers of the evil one, can injure (Ep. ad Olymp. 7). These and other quotations are given in Suicer, s.v. Clem. Rom. (Cor. 6) places this virtue at the beginning and end of his praise of the Apostle; Πῦο ὑοοῆ βαεο ὑέεξι …ὑοοῆ γνμνςμγσο ὑορμό. Cf. 12:12.
ἐ θίει, ἀάκι, ἐ σεοωίι. This triplet consists of troubles which may be independent of human agency, and it is probably intended to form a climax; ‘afflictions’ (1:4, 8, 2:4, 4:7), which might be avoided; ‘necessities’ (12:10), which cannot be avoided; ‘straits,’ angustiae (12:10), out of which there is no way of escape. Like ἀάηand ὑοοή θίι was a word of limited meaning and use in late Greek, which acquired great significance and frequent employment when it became a term with religious associations. In 1Th_3:7, as in Job_15:24; Psa_119:143; Zep_1:15, θίι is coupled with ἀάκ. In the De Singularitate Clericorum appended to Cyprian’s works, ἐ θίει is translated twice, in pressuris, in tribulationibus; see below on ἐ ἀαατσας
It is difficult to decide between σνσάοτς(B P and some cursives), σνσάτς(א* C D* FG 17), and σνσῶτς(א3 D 3 E K L). In 3:1 the evidence is decisive for σνσάεν and that gives great weight to σνσάοτςhere. For δάοο, D*, f g Vulgt. have δαόος
5. ἐ πηας ἐ φλκῖ, ἐ ἀαατσας This triplet consists of troubles inflicted by men. It is doubtful whether there is any climax; but St Paul might think ‘stripes’ (11:23) less serious than ‘imprisonments’ (11:23), which stopped his work for a time, and imprisonments less serious than ‘tumults,’ which might force him to abandon work altogether in the place in which the tumult occurred. Clem. Rom. (Cor. 6) says of St Paul, ἑτκςδσὰφρσς but the only imprisonment known to us prior to 2 Cor. is the one at Philippi. Popular tumults against St Paul are freq. in Acts (13:50, 14:5, 19, 17:5, 18:12, 19:23-41). In 1Co_4:11, the Apostle, in describing the experiences of Apostles, says κλφζμθ, ἀττῦε, ‘we are buffeted, are homeless,’ and some would give the meaning of ‘homelessness, vagrant life’ to ἀαατσαhere. Chrys. seems to understand it in the sense of ‘being driven from pillar to post,’ but in N.T. the signification of the word is ‘disorder’ in one of two senses, viz. ‘want of order, confusion’ (1Co_14:33; Jam_3:16), and ‘breach of order, tumult’ (here and Luk_21:9). In LXX only twice, in the former sense (Pro_26:28; Tob. 4:13). In De Singularite Clericorum we again have two words in the Latin for one in the Greek; in seditionibus, in invocationibus. It is difficult to see what the latter can mean, and one might conjecture in concitationibus, the in being accidentally repeated, or in implicationibus, ‘in entanglements.’
ἐ κπι, ἐ ἀρπίι, ἐ νσεας This third triplet consists of those troubles which he took upon himself in the prosecution of his mission. Thdrt. groups the first two triplets together as τ ἔωε ἐίνα and ἀοσα ποτθσ δ τῖ ἀοσοςκὶτὺ αθιέοςπνυ. There is order in this triplet also, and perhaps one may call it a climax; κπιdisturb the day, ἀρπίιthe night, and νσεα both. St Paul repeatedly speaks of κπιas a prevailing feature in his own life (11:23, 27; 1Th_2:9, 1Th_2:3:5; 2Th_3:8). While πνςindicates the effort which was required, κπςpoints to the fatigue which was incurred. Trench, §cii., suggests ‘toil’ for πνςand ‘weariness’ for κπς but in the ordinary Greek of this period the difference between the two words was vanishing. Swete remarks that κπςwith its cognate κπᾷ is “almost a technical word for Christian work,” and that in Rev_2:2 τνκπνand τνὑοοή are “two notes of excellence, self-denying labour and perseverance.”
ἐ ἀρπίι. Here and 11:27 only in N.T. The word covers more than sleeplessness; it includes all that prevents one from sleeping. At Troas Paul preached until midnight and yet longer (Act_20:7, Act_20:9). In LXX the word is almost confined to Ecclus., where it is freq. and commonly means forgoing sleep in order to work. The Apostle no doubt often taught, and travelled, and worked with his hands to maintain himself, by night.
ἐ νσεας Not ‘fasts’ in the religious sense; * but, just as ἀρπί is voluntary forgoing of sleep in order to get more work done, so νσεα is voluntary forgoing of food for the same reason. St Paul often neglected his meals, having ‘no leisure so much as to eat’ (Mar_6:31). We infer from 11:27 that νσεα are voluntary abstentions from food, for there they are distinguished from involuntary hunger and thirst. Here the meaning might be that he neglected the handicraft by which he earned his bread (1Co_4:11, 1Co_4:12), or that he refused the maintenance which he might have claimed (1Co_9:4). But omitting meals in order to gain time is simpler. These sufferings, voluntarily undertaken, form an easy transition to the virtues which are evidence that he is one of God’s ambassadors and fellow-workers.
6. ἐ ἁνττ. The three triplets which state the sphere of ὑοοήare ended, and the virtues mentioned in vv. 6 and 7 are co-ordinate with ὑοοή Ἁντςis mentioned again (probably) in 11:3, but nowhere else in Bibl. Grk. While castimonia (Tert.) or castitas (Vulg.) is too narrow on the one hand, ἡτνχηάω ὑεοί. (Thdrt.) is too narrow on the other. It means purity of life in both senses, chastity and integrity, the delicacy of mind which makes a man careful to keep a clean heart and clean hands. The six virtues in this verse have reference to principles of action, then ἐ λγ ἀηεα characterizes preaching, and ἐ δνμιΘο sums up the whole of Apostolic labour.
ἐ γώε. Not merely practical wisdom or prudence in dealing with different men and different circumstances, recte et scienter agendi peritia (Calv.), but comprehensive knowledge of the principles of Christianity (8:7, 11:6; 1Co_1:5; Rom_15:14).
ἐ μκουί, ἐ χητττ. While ὑοοήis the courageous fortitude which endures adversity without murmuring or losing heart, μκουί is the forbearance which endures injuries and evil deeds without being provoked to anger (Jam_1:19) or vengeance (Rom_12:19). It is the opposite of ὀόυί, hasty temper; cf. Pro_14:17, ὀόυο πάσιμτ ἀολα. In Proverbs μκόυο is uniformly applied to men, and the μκόυο is highly praised (14:29, 15:18, 16:32, 17:27); in the other O.T. Books it is almost always applied to God. Μκουί is late Greek and is rare, except in LXX and N.T. In N.T. it is freq. (ten times in Paul), and is used of both God (Rom_2:4, Rom_2:9:22; etc.) and men. It is coupled with χηττςboth of God (Rom_2:4) and men (Gal_5:22). See on 1Co_13:4. Χηττς bonitas (Vulg.), benignitas (Aug.), is ‘graciousness.’ It is opposed to ἀοοί, severitas, of God (Rom. 10:22; cf. Tit_3:4). In men it is the sympathetic kindliness or sweetness of temper which puts others at their ease and shrinks from giving pain; ut nec verbo nec opere nostro aliis generemus asperitatem amaritudinis (Herveius).
ἐ πεμτ ἁί. It is scarcely credible that St Paul would place the Holy Spirit in a list of human virtues and in a subordinate place, neither first to lead, nor last to sum up all the rest. We may abandon the common rendering, ‘the Holy Ghost’ (AV, RV) and translate ‘a spirit that is holy,’ i.e. in the spirit of holiness which distinguishes true ministers from false. The Apostle sometimes leaves us in doubt whether he is speaking of the Divine Spirit or the spirit of man in which He dwells and works; e.g. ἐ ἁισῷπεμτς(2Th_2:13); κτ πεμ ἁισνς(Rom_1:4). This is specially the case with ἐ πεμτ (Eph_2:22, Eph_3:5, Eph_5:18, Eph_6:18). Westcott on Eph_3:5 says. “The general idea of the phrase is that it presents the concentration of man’s powers in the highest part of his nature by which he holds fellowship with God, so that, when this fellowship is realised, he is himself in the Holy Spirit and the Holy Spirit is in him.” See on Rom_12:2. It is worth noting that πεμ ἅινis far more freq. in N.T. than τ πεμ τ ἅινor τ ἅινπεμ.
ἐ ἀάῃἀυορτ. See on Rom_12:9. In 1Ti_1:5 and 2Ti_1:5, ἀυόρτςis used of the πσι which is one of the sources of ἀάη in Jam_3:17, of the heaven-sent σφα in 1Pe_1:22, almost as here, of φλδλί, “the love like that of brothers to those who are not brothers” (Hort). In Wisd. 5:18 it is applied to judgment which does not respect persons; and 18:16, to the Divine command. This seems to be the first appearance of the word, and St Paul may have derived it from that Book. Hort remarks that the word is chiefly Christian, as might be expected from the warnings of Christ against hypocrisy and from the high standard of sincerity manifested by the Apostles. M. Aurelius (8:5) has ἀυορτς of saying what seems to be most just, but always with kind intention, and with modesty, and without hypocrisy.
7. ἐ λγ ἀηεα. We have the article omitted in Jam_1:18, as here; so also in δὰλγυζνο Θο (1Pe_1:23), a passage which perhaps was suggested by Jam_1:18. In Eph_1:13; Col_1:5; 2Ti_2:15, we have the full expression, ὁλγςτςἀηεα. The genitive may be of apposition, ‘the word which is the truth’; or possessive, ‘the word which belongs to the truth’; or objective, ‘the declaration of the truth.’ The last is best,—the teaching which told the truth of the good tidings, the preaching of the Gospel. Some think that general truthfulness is the meaning here; and this fits on well to ‘love unfeigned.’ There was no insincerity either in the affection which he manifested or in the statements which he uttered (2:17, 4:2).
ἐ δνμιΘο. This Divine power was all the more conspicuous because of his personal weakness (4:7, 12:9). See on 1Co_2:4: neither there nor here is the chief reference, if there be any at all, to the miracles wrought by St Paul. In 12:12, where he does mention them, ἐ πσ ὑοοῇis placed first among τ σμῖ τῦἀοτλυ and the miracles are secondary. Here he is referring to his missionary career in general, the results of which showed that he must be working in the power of God. If there is allusion to one feature in the career more than to another, it is probably to the exercise of the Apostolic authority in enforcing Christian discipline.
The expression δνμςΘο is chiefly Pauline in N.T. (13:4; 1Co_1:18, 1Co_1:2:5; Rom_1:16; 2Ti_1:8; cf. 2Th_1:11). On ἐ δνμιΘο (1Pe_1:5) Hort remarks; “What is dwelt on is not so much that the power of God is exerted on behalf of men, as that men are uplifted and inspired by power, or by a power, proceeding from God. Ἐ is not here instrumental, but is used with its strict meaning. In one sense the power is in men; but in another and yet truer sense men are in the power, they yield to it as something greater and more comprehensive than themselves, in which their separateness is lost.”
δὰτνὅλντςδκισνς ‘Through ( = by) weapons of righteousness.’ Here again the Book of Wisdom (5:17-20) may have suggested the expression used: cf.1Th_5:8; Eph_6:13-17; and see on Rom_13:12.Isa_59:17 is another possible source. The change from ἐ to δάis made partly because the frequent repetition of ἐ has become intolerable; but the change may point to the difference between the δνμςΘο and the ὅλ used by the δάοο Θο. ‘Weapons of righteousness’ are those which righteousness supplies and which support the cause of righteousness (Rom_6:13). Whether he assailed others or defended himself, it was always with legitimate weapons and in a legitimate cause. He adds τνδξῶ κὶἀιτρνto intimate that he is thoroughly equipped; his panoply is complete. On the right hand, etc. (AV, RV), is ambiguous; ‘ for the right hand,’ is better, i.e. ‘right-hand and left-hand weapons,’ offensive and defensive armour, the shield being carried on the left arm. Chrys. interprets ἀιτρ as afflictions, which not only do not cast down but fortify. So also Thdrt.; δξὰδ κλῖτ δκῦτ θμρ, ἀιτρ δ τ ἐατα But the meaning of success and failure— ne prosperis elevemur, nec frangamur adversis—is alien to the passage and to N.T. usage.
8. δὰδξςκὶἀιίς ‘Through ( = amid) glory and dishonour.’ The meaning of δάhas changed; in v. 7 it marks the instrument, in v. 8 it marks the state or condition. We must give δξ its usual rendering; ‘honour and dishonour’ would be τμςκ ἀιίς(Rom_9:21; 2Ti_2:20). The Apostle received δξ from God and from those whose hearts God touched, especially from his beloved Philippians and the Galatians, who would have dug out their eyes to serve him (Gal_4:14). And he received plenty of ἀιί from both Jews and heathen. In this clause the good member of the pair comes first, in the clauses which follow the contrary order is observed, so that the first two pairs are back to back, producing chiasmus, as in 2:16, 4:3, 9:6, 10:11, 13:3. An open vowel after δὰis avoided by this means; otherwise we should have had δὰἀιίςor δὰεφμα. In the couplets with ὡ, the order is determined by the sense; and the point of the whole series is that the combination of all these contradictions in the same persons is evidence that they stand in a special relation to God.
δὰδσηίςκὶεφμα. ‘Through ( = amid) evil report and good report.’ This is not a repetition of the preceding clause. That refers to personal treatment of the Apostle; this refers to what was said behind his back. It was during his absence from Corinth that the worst things were said of him. The next two couplets give specimens of the δσηί and εφμα
ὡ πάο. Ut seductores; in rendering ὡ, Vulg. varies between ut, quasi, and sicut. These clauses with ὡ look back to σνσάοτςἑυοςὡ Θο δάοο, and the thought behind them is, ‘Our Apostleship is carried on under these conditions.’ Their being called πάο by their opponents told in their favour, for the calumnies of base persons are really recommendations.* The opprobrious word combines the idea of a deceiver and a tramp, an impostor who leads men astray and a vagabond who has no decent home. The idea of seducing prevails in N.T., the notion of vagrancy not appearing anywhere (1Ti_4:1; 2Jn_1:7; Mat_27:63; cf. 1Jn_2:26; Joh_7:12): ἀηεςshows that ‘deceivers’ is the meaning here. Κί= ‘and yet’ is freq., esp. in Jn. (1:10, 11, etc.).
9. ὡ ἀνομνικὶἐιιωκμυι The present participles, of what is habitual and constant, continue throughout these two verses. ‘As being known to none, and becoming known to all.’ †Ἀνομνιdoes not mean ‘being misunderstood, misread,’ but ‘being nonentities, not worth knowing,’ homines ignoti, obscuri, without proper credentials; τῖ μνγρἦα γώιο κὶπρσοδσο, ο δ οδ εδνιατὺ ἠίυ (Chrys.). This was the view that contemptuous critics took of them, while from those who could appreciate them, they got more and more recognition. See on 1Co_13:12.
With this couplet the ἀιί and δσηί received from opponents almost passes out of view. The four remaining couplets consist, not of two contradictories, one of which is false, but of two contrasted ways of looking at facts, both of which, from different points of view, are true; δὰτνἐατω τνμα ἐέαε ἀεή (Thdrt.).
ὡ ἀονσοτςκὶἰο ζμν He is not thinking that his enemies regarded him as a doomed man over whose desperate condition they rejoiced; he is taking his own point of view (4:10, 11), ἐ θντι πλάι (11:23), κθ ἡέα ἀονσω (1Co_15:13). He is moribund through infirmities of body, and is exposed to afflictions and dangers which may any day prove fatal. But he bears within himself ‘the life of Jesus’ which continues to triumph over everything, and will continue to do so (1Co_1:10). The change from the participle to κὶἰο ζμνmarks the exulting and confident feeling; ἰο as in v. 2 and 5:17.
ὡ πιεόεο κὶμ θντύεο. * He regards himself as requiring chastening. His enemies might regard it as a sign of Divine displeasure, but he knows that the chastening is a merciful dispensation of God. He is probably thinking of Psa_118:17, Psa_118:18, οκἀοαομιἀλ ζσμι…πιεω ἐαδυέ μ Κρο, κὶτ θντ ο πρδκνμ.
10. Here, at any rate, we may suppose that he has ceased to think of the accusations and insinuations of his adversaries, and is soaring above such distressing memories. It is somewhat far-fetched to see in these contrasts allusions to the sneer that he refused the maintenance of an Apostle, because he knew that he was not an Apostle, and that he took no pay for his teaching, because he knew that it was worthless. Yet B Weiss thinks that Paul and his fellow-workers had been called “doleful, penniless paupers,”— trü armselige Habenichtse,— and that he is alluding to that here. There was plenty of λπ in his life (Rom_9:2; Php_2:27), and in spite of his labouring with his hands to support himself, he was sometimes in need of help and gratefully accepted it (11:9; Php_4:15).
ἀὶχίοτς Rom_5:3-5; 1Th_5:16; Php_2:18, Php_3:1, Php_4:4. Such passages illustrate Joh_15:11, Joh_16:33. The thought of God’s goodness to him and to his converts is an inexhaustible source of joy.
πλοςποτζνε. dagger; Chrys. refers to the collections for the poor saints; but they made no one rich, and such an explanation is almost a bathos in a pæ of so lofty a strain. It was spiritual riches which he bestowed with such profusion; of silver and gold he had little or none. “Apart from 1Ti_6:17. no instance of ποτςin the sense of material wealth is to be found in St Paul’s writings. On the other hand, his figurative use of the word has no parallel in the rest of the Greek Bible. Of fourteen instances of it, five occur in Ephesians. In the use of the derivatives ποσο, ποσω, ποτῖ, ποτζι, the same rule will be found to hold, though there are some interesting exceptions” (J. A. Robinson on Eph. iii. 8).
ὡ μδνἔοτς ‘As having nothing’; not even himself. In becoming the bondservant of Jesus Christ, he had given both soul and body to Him, and he was no longer his own (Rom_1:1; 1Co_6:19). The μδνmay have its proper subjective force, but this view of the case is his own, not that of his adversaries.
κὶπνακτχνε. The word—play between simple and compound resembles that in 3:2 and 4:8. The compound implies ‘keeping fast hold upon, having as a secure possession’. See Milligan, Thessalonians, p. 155. Bachmann quotes Ephraim; omnia possidemus per potestatem, quam in coelis et in terris habemus. Meyer quotes Gemara Nedarim, f. 40. 2; Recipimus non esse pauperem nisi in scientia. In Occidente seu terra Israel dixerunt; in quo scientia est, is est ut ille, in quo omnia sunt; in quo illa deest, quid est in eo? What the Stoic claimed for the wise man is true of the Christian; πναγρὑῶ ἐτν(1Co_3:21). “The whole world is the wealth of the believer,” says Aug. in reference to this verse (De Civ. Dei, xx. 7); and in showing that evil may have its uses in the world he says of these last four verses; “As then these oppositions of contraries lend beauty to the language, so the beauty of the course of this world is achieved by the opposition of contraries, arranged, as it were, by an eloquence not of words, but of things” (ibid. ix. 18). Jerome says on v. 10; “The believer has a whole world of wealth; the unbeliever has not a single farthing” (Ep. liii. 11, in Migne, 10).
6:11-7:16. THE RESTORATION OF CONFIDENCE BETWEEN THE APOSTLE AND THE CORINTHIANS
Under the impulse of strong feeling the Apostle has been opening his heart with great frankness to his converts. He now asks them with great earnestness to make a similar return and to treat him with affectionate candour. The appeal is conveniently regarded as in two parts (6:11-7:4, 5-16), but the first part is rather violently interrupted by the interjection of a sudden warning against heathen modes of life which are sure to pollute the lives of the Corinthians (6:14-7:1), and would impede their reconciliation with the Apostle.
6:11-7:4. Appeal of the Reconciled Apostle to the Corinthians
Let me have some return for my affectionate frankness. Close intimacy with heathen life is impossible for you. Open your hearts to me as mine is ever open to you.
11O men of Corinth, my lips are unlocked to tell you everything about myself; my heart stands wide open to receive you and your confidences. 12There is no restraint in my feeling towards you; the restraint is in your own affections. 13But love should awaken love in return—I appeal to you as my children—let your hearts also be opened wide to receive me.
Warning against Intimacy with Heathen (6:14-7:1).
14 Come not into close fellowship with unbelievers who are no fit yokefellows for you. For
What partnership can righteousness have with iniquity?
Or how can light associate with darkness?
15What concord can there be between Purity and pollution?
Or what portion can a believer have with an unbeliever?
16And what agreement can God’s sanctuary have with idols?
For we, yes we, are a sanctuary of the living God. This is just what was meant when God said,
I will dwell in them and move among them,
And I will be their God, and they will be My people.
17Therefore come out from the midst of them,
And sever yourselves, saith the Lord,
And lay hold of nothing that is unclean:
And I will give you a welcome.
18And I will be to you a Father,
And ye shall be to Me sons and daughters,
Saith the Lord Almighty.
8. 1Seeing then that the promises which we have are no less than these, beloved friends, let us cleanse ourselves from everything that can defile flesh or spirit, and secure perfect consecration by reverence for God.
2Make room for me in your hearts. Why hesitate? In no single instance have I wronged any one, ruined any one, taken advantage of any one. 3It is not to put you in the wrong that I am saying this. Do not think that. In pleading my own cause I am blaming no one. I repeat what I said before; ye are in my very heart, and you will ever be there whether I die or live. 4I feel the greatest confidence in you; I take the greatest pride in you. And so I am filled with comfort, I am overflowing with joy, for all the affliction that I have to bear.
11. Τ σόαἡῶ ἀέγν ‘Our mouth is open.’ In late Greek ἀέγ is almost always intransitive (Joh_1:51; 1Co_16:9) with the meaning of standing open. In class. Grk. the perf. pass. is preferred (2:12; Rom_3:13). There is much discussion as to whether these words refer to what the Apostle has just said or to what he is about to say. The former is right, but the latter may be to some extent included. He is himself a little surprised at the fulness with which he has opened his heart to them. The phrase is not a mere Hebraistic pleonasm, used to indicate that what is said is important (Mat_5:2, Mat_5:13:35; Act_8:35, Act_8:10:34; etc.). It is a picturesque indication that there has been no reserve on his part. Lata dilectio cordis nostri, quae vos omnes complectitur, non sinit ut taceamus ea quae prosunt vobis. Profectus enim discipulorum aperit os magistri (Herveius). His delight in them does not allow him to be silent.
Κρνιι Very rarely does the Apostle address his converts by name (Gal_3:1; Php_4:5). Nowhere else does he do so to his Corinthians. The whole passage is affectionately tender.
ἡκρί ἡῶ ππάυτι Just as his lips have been unsealed to tell them everything about himself and his office, so his ‘heart has been set at liberty’ (Psa_119:32) to take all of them in. It has been expanded and stands wide open to receive them. Heat, as Chrysostom remarks, makes things expand, and warm affection makes his heart expand. Their hearts are so contracted that there is no room in them for him. Ab ore ad cor concludere debebant (Beng.). In his heart their misconduct is forgotten; their amendment and progress cancels all that, and sorrow is turned into joy (7:2-4).
12. ο σεοωεσεἐ ἡῖ. ‘There is no restraint on my side; but whatever restraint there is is in your hearts.’ He had perhaps been accused of being close and reserved. Like the rapid changes of expression in vv. 14-16, the change from his κρί to their σλγν is made to avoid repetition of the same word. In both cases the seat of the affections is meant. ‘Bowels’ is an unfortunate rendering; the word means the upper part of the intestines, heart, liver, lungs, etc. “Theophilus (ad Autol. ii. 10, 22) uses σλγν and κρί as convertible terms” (Lightfoot on Php_1:8). Many things cause the heart to close against others, meanness, suspicion, resentment for supposed injury. Are they quite free from all these things? 1Jn_3:17.
13. τνδ ατνἀτμσίν In dictating he omits to supply a verb to govern this acc. Lit. ‘But as the same requital,’ i.e. ‘In order to give me an exact equivalent for what I give you, repay open heart with open heart.’ Ἀτμσί occurs Rom_1:27, but nowhere else in Bibl. Grk. Various ways are suggested of explaining the irregular construction, but the meaning is the same however we regard it. The simplest explanation is that, after th