5 In blows, in prisons, in attacks, in hard work, in watchings, in going without food;
Are they servants of Christ? (I am talking foolishly) I am more so; I have had more experience of hard work, of prisons, of blows more than measure, of death. Five times the Jews gave me forty blows but one. Three times I was whipped with rods, once I was stoned, three times the ship I was in came to destruction at sea, a night and a day I have been in the water;
In hard work and weariness, in frequent watchings, going without food and drink, cold and in need of clothing.
And about that time a great outcry took place about the Way. For there was a certain man named Demetrius, a silver-worker, who made silver boxes for the images of Diana, and gave no small profit to the workmen; Whom he got together, with other workmen of the same trade, and said to them, Men, it is clear that from this business we get our wealth. And you see, for it has come to your ears, that not only at Ephesus, but almost all through Asia, this Paul has been teaching numbers of people and turning them away, saying that those are not gods who are made by men's hands: And there is danger, not only that our trade may be damaged in the opinion of men, but that the holy place of the great goddess Diana may be no longer honoured, and that she to whom all Asia and the world give worship, will be put down from her high position. And hearing this, they were very angry, crying out and saying, Great is Diana of Ephesus. And the town was full of noise and trouble, and they all came running into the theatre, having taken by force Gaius and Aristarchus, men of Macedonia who were journeying in company with Paul. And when Paul was about to go in to the people, the disciples did not let him. And some of the rulers of Asia, being his friends, sent to him, requesting him seriously not to put himself in danger by going into the theatre. And some said one thing, and some another: for there was no order in the meeting; and most of them had no idea why they had come together. Then they took Alexander out from among the people, the Jews putting him forward. And Alexander, making a sign with his hand, was about to make a statement to the people in answer: But when they saw that he was a Jew, all of them with one voice went on crying out for about two hours, Great is Diana of Ephesus.
But the Jews, being moved with envy, took with them certain low persons from among the common people, and getting together a great number of people, made an outcry in the town, attacking the house of Jason with the purpose of taking them out to the people.
And this I did in Jerusalem: and numbers of the saints I put in prison, having had authority given to me from the chief priests, and when they were put to death, I gave my decision against them.
And Paul said, It is my prayer to God that, in little or great measure, not only you, but all those hearing me today might be even as I am, but for these chains.
And when we came into Rome, they let Paul have a house for himself and the armed man who kept watch over him. Then after three days he sent for the chief men of the Jews: and when they had come together, he said to them, My brothers, though I had done nothing against the people or the ways of our fathers, I was given, a prisoner from Jerusalem, into the hands of the Romans.
Even to this hour we are without food, drink, and clothing, we are given blows and have no certain resting-place;
Do not keep back from one another what is right, but only for a short time, and by agreement, so that you may give yourselves to prayer, and come together again; so that Satan may not get the better of you through your loss of self-control.
For it is our desire that you may not be without knowledge of our trouble which came on us in Asia, that the weight of it was very great, more than our power, so that it seemed that we had no hope even of life: Yes, we ourselves have had the answer of death in ourselves, so that our hope might not be in ourselves, but in God who is able to give life to the dead: Who gave us salvation from so great a death: on whom we have put our hope that he will still go on to give us salvation;
For this cause I Paul, the prisoner of Christ Jesus for you Gentiles,
For you have the memory, my brothers, of our trouble and care; how, working night and day, so that we might not be a trouble to any of you, we gave you the good news of God.
And this is the purpose of all our work and our fighting, because our hope is in the living God, who is the Saviour of all men, and specially of those who have faith.
In which I put up with the hardest conditions, even prison chains, like one who has done a crime; but the word of God is not in chains.
But be self-controlled in all things, do without comfort, go on preaching the good news, completing the work which has been given you to do.
Give ear to those who are rulers over you, and do as they say: for they keep watch over your souls, ready to give an account of them; let them be able to do this with joy and not with grief, because that would be of no profit to you.
Our brother Timothy has been let out of prison; and if he comes here in a short time, he and I will come to you together.
Have no fear of the things which you will have to undergo: see, the Evil One will send some of you into prison, so that you may be put to the test; and you will have great trouble for ten days. Be true till death, and I will give you the crown of life.
And they took the Apostles and put them in the common prison.
And say, It is the king's order that this man is to be put in prison and given prison food till I come again in peace.
But it was for our sins he was wounded, and for our evil doings he was crushed: he took the punishment by which we have peace, and by his wounds we are made well.
Then the word of the Lord came to Jeremiah the second time, while he was still shut up in the place of the armed watchmen, saying,
So they took Jeremiah and put him into the water-hole of Malchiah, the king's son, in the place of the armed watchmen: and they let Jeremiah down with cords. And in the hole there was no water, but wet earth: and Jeremiah went down into the wet earth.
Son of man, I have made you a watchman for the children of Israel: so give ear to the word of my mouth, and give them word from me of their danger.
For Herod had taken John and put him in prison because of Herodias, his brother Philip's wife.
And he sent and had John's head cut off in the prison.
It is as when a man who is in another country for a time, having gone away from his house, and given authority to his servants and to everyone his work, gives the porter an order to keep watch. So you are to keep watch: because you are not certain when the master of the house is coming, in the evening, or in the middle of the night, or at the cock's cry, or in the morning; For fear that, coming suddenly, he sees you sleeping. And what I say to you, I say to all, Keep watch.
He may be given forty blows, not more; for if more are given, your brother may be shamed before you.
And having taken him, he put him in prison, with four bands of armed men to keep watch over him; his purpose being to take him out to the people after the Passover. So Peter was kept in prison: but the church made strong prayer to God for him.
But some Jews came to that place from Antioch and Iconium, and got control over the people; and after stoning Paul, they had him pulled out of the town, taking him for dead.
And when they had made selection of some to be rulers in every church, and had given themselves to prayer and kept themselves from food, they put them into the care of the Lord in whom they had faith.
But when Gallio was ruler of Achaia, all the Jews together made an attack on Paul, and took him to the judge's seat, Saying, This man is teaching the people to give worship to God in a way which is against the law. But when Paul was about to say something, Gallio said to the Jews, If this was anything to do with wrongdoing or crime, there would be a reason for me to give you a hearing: But if it is a question of words or names or of your law, see to it yourselves; I will not be a judge of such things. And he sent them away from the judge's seat. And they all made an attack on Sosthenes, the ruler of the Synagogue, and gave him blows before the judge's seat; but Gallio gave no attention to these things.
So keep watch, having in mind that for three years without resting I was teaching every one of you, day and night, with weeping.
And when the seven days were almost ended, the Jews from Asia, seeing him in the Temple, got the people together and put their hands on him, Crying out, Men of Israel, come to our help: this is the man who is teaching all men everywhere against the people and the law and this place: and in addition, he has taken Greeks into the Temple, and made this holy place unclean. For they had seen him before in the town with Trophimus of Ephesus, and had the idea that Paul had taken him with him into the Temple. And all the town was moved, and the people came running together and put their hands on Paul, pulling him out of the Temple: and then the doors were shut. And while they were attempting to put him to death, news came to the chief captain of the band that all Jerusalem was out of control. And straight away he took some armed men and went quickly down to them: and the Jews, seeing them, gave no more blows to Paul. Then the chief captain came near and took him, and gave orders for him to be put in chains, questioning them as to who he was and what he had done. And some said one thing and some another, among the people: and as he was not able to get a knowledge of the facts because of the noise, he gave orders for Paul to be taken into the army building. And when he came on to the steps, he was lifted up by the armed men, because of the force of the people;
And while they were crying out, and pulling off their clothing, and sending dust into the air, The chief captain gave orders for him to be taken into the army building, saying that he would put him to the test by whipping, so that he might have knowledge of the reason why they were crying out so violently against him.
And when the argument became very violent, the chief captain, fearing that Paul would be pulled in two by them, gave orders to the armed men to take him by force from among them, and take him into the army building.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Corinthians 6
Commentary on 2 Corinthians 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
2Co 6:1-18. His Apostolic Ministry Is Approved by Faithfulness in Exhortation, in Sufferings, in Exhibition of the Fruits of the Holy ghost: His Largeness of Heart to Them Calls for Enlargement of Their Heart to Him. Exhortations to Separation from Pollution.
1. workers together—with God (Ac 15:4; 1Co 3:9). Not only as "ambassadors."
beseech—entreat (2Co 5:20). He is describing his ministry, not exhorting directly.
you also—rather, "WE ALSO (as well as God, 2Co 5:20) beseech" or "entreat you": 2Co 6:14, 15, on to 2Co 7:1, is part of this entreaty or exhortation.
in vain—by making the grace of God a ground for continuance in sin (2Co 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Heb 12:15; Jude 4). "The grace of God" here, is "the reconciliation" provided by God's love (2Co 5:18, 19; compare Ga 2:2).
2. For—God's own promise is the ground of our exhortation.
he saith—God the Father saith to God the Son, and so to all believers who are regarded as one with Him.
heard thee—In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare Joh 17:9, 15, 20, 24).
accepted … accepted—The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (Isa 49:8, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Ps 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (2Co 6:1) the word of reconciliation in His accepted time.
in the day of salvation—"in a day of salvation" (Lu 4:18, 19, 21; 19:42; Heb 3:7).
3. Resuming the connection with 2Co 6:1, interrupted by the parenthetical 2Co 6:2. "Giving no offense" (compare 1Co 10:33), "approving ourselves," and all the other participles down to 2Co 6:10, are nominatives to "we also entreat you" (2Co 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [Alford]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare Ro 14:13).
4. Translate, to mark the true order of the Greek words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to 2Co 3:1, he implies, We commend ourselves, not like them by word, but by deed.
patience—(2Co 12:12). Put first. "Pure-minded" follows (2Co 6:6). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.
5. stripes—(2Co 11:23, 24; Ac 16:23).
imprisonments—(2Co 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle.
tumults—(Ac 13:50; 14:5, 19; 16:22; and recently Ac 19:23-41).
labours—in the cause of Christ (2Co 11:23; Ro 16:12).
watchings—(2Co 11:27). Sleepless nights.
fastings—The context here refers to his trials, rather than devotional exercises (compare 2Co 11:27). Thus "foodlessness" would seem to be the sense (compare 1Co 4:11; Php 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in 2Co 11:27 it is spoken of independently of "hunger and thirst." (Compare Lu 2:37; Ac 10:30; 14:23). However, Mt 15:32; Mr 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. Gaussen remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."
6. By … by, &c.—rather, as Greek, "In … in," implying not the instrument, but the sphere or element in which his ministry moved.
knowledge—spiritual: in Gospel mysteries, unattainable by mere reason (1Co 2:6-16; 2Co 3:6, 17, 18).
long-suffering … kindness—associated with "charity" or "love" (1Co 13:4), as here.
by the Holy Ghost—in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.
7. By the word of truth, by the power of God—rather, "In … in," &c. As to "the word of truth" (compare 2Co 4:2; Col 1:5), and "the (miraculous) power of God" (2Co 4:7); 1Co 2:4, "in demonstration of the Spirit and of power."
by the armour—Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in Eph 6:13-17, here is made the whole Christian panoply (compare 2Co 10:4).
on … right … and … left—that is, guarding on every side.
8. Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [Bengel]. Regarded "as deceivers" by those who, not knowing (2Co 6:9), dishonor and give us an evil report; "as true," by those who "know" (2Co 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.
9. unknown … yet well known—"unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (2Co 6:8). Conybeare explains, "Unknown by men, yet acknowledged by God" (1Co 13:12). Perhaps both God and men (believers) are intended as knowing him (2Co 5:11; 11:6).
dying … live—(2Co 1:9; 4:10, 11; 11:23). Compare Gaussen's remark, see on 2Co 6:5. "Behold" calls attention to the fact as something beyond all expectation.
chastened … not killed—realizing Ps 118:18.
10. The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.
making many rich—Spiritually (1Co 1:5), after the example of our Lord, who "by His poverty made many rich" (2Co 8:9).
having nothing—Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (1Co 7:30).
possessing all things—The Greek implies firm possession, holding fast in possession (compare 1Co 3:21, 22). The things both of the present and of the future are, in the truest sense, the believer's in possession, for he possesses them all in Christ, his lasting possession, though the full fruition of them is reserved for the future eternity.
11. mouth … open unto you—I use no concealment, such as some at Corinth have insinuated (2Co 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Php 4:15). The enlargement of his heart towards them (2Co 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare 1Ki 4:29; Ps 119:32; Isa 60:5).
12. Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.
bowels—that is, affections (compare 2Co 12:15).
not straitened in us—that is, for want of room in our hearts to take you in.
13. Translate, "As a recompense in the same kind … be enlarged also yourselves" [Ellicott]. "In the same way" as my heart is enlarged towards you (2Co 6:11), and "as a recompense" for it (Ga 4:12).
I speak as unto my children—as children would naturally be expected to recompense their parents' love with similar love.
14. Be not—Greek, "Become not."
unequally yoked—"yoked with one alien in spirit." The image is from the symbolical precept of the law (Le 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (De 22:10), "Thou shalt not plough with an ox and an ass together." Compare De 7:3, forbidding marriages with the heathen; also 1Co 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (2Co 6:16; 1Co 8:10; 10:14).
fellowship—literally, "share," or "participation."
righteousness—the state of the believer, justified by faith.
unrighteousness—rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.
light—of which believers are the children (1Th 5:5).
15. Belial—Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [Bengel].
he that believeth with an infidel—Translate, "a believer with an unbeliever."
16. agreement—accordance of sentiments (compare 1Ki 18:21; Eph 5:7, 11).
the temple of God—that is, you believers (1Co 3:16; 6:19).
with idols—Compare Dagon before the ark (1Sa 5:2-4).
as—"even as God said." Quotation from Le 26:12; Jer 31:33; 32:38; Eze 37:26, 27; compare Mt 28:20; Joh 14:23.
walk in them—rather, "among them." As "dwell" implies the divine presence, so "walk," the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.
my people—rather, "they shall be to me a people."
17. Quoted from Isa 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.
be ye separate—"be separated" (Ho 4:17).
touch not the unclean thing—rather, "anything unclean" (2Co 7:1; Mic 2:10). Touching is more polluting, as implying participation, than seeing.
receive you—The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (2Co 5:1-10). With this accords the clause, "Come out from among them," namely, so as to be received to me. So Eze 20:41, "I will accept you"; and Zep 3:19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (1Co 7:31; 5:9, 10).
18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than (2Co 6:16), "I will be their God, and they … My people." Compare the promise to Solomon (1Ch 28:6; Isa 43:6; Re 21:3, 7; Jer 31:1, 9).
Lord Almighty—The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.