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Commentary on 2 Corinthians 6 verses 1–10
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, Co2 6:1. 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, Co2 6:2. 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: Today, while it is called today. 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, Co2 6:3. 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, Co2 6:4. 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 (Co2 11:24); 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, Co2 6:4, Co2 6:5. 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 (Co2 6:6, Co2 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, Co2 6:8-10. 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.
Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness.
On him who by Divine Providence meets in with it, it confers the very highest advantages,-the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge; in a word, it gives the means of salvation. And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven. Most admirably, therefore, the apostle says, "In everything approving ourselves as the servants of God; as poor, and yet making many rich; as having nothing, yet possessing all things. Our mouth is opened to you."
"As sorrowful, yet alway rejoicing." For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full. And he said not "rejoicing" only, but added also its perpetuity, for he says, "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. "As poor, yet making many rich." Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them.
Now these things he says, to instruct us not to be disturbed at the opinions of the many, though they call us deceivers, though they know us not, though they count us condemned, and appointed unto death, to be in sorrow, to be in poverty, to have nothing, to be (us, who are in cheerfulness) desponding: because that the sun even is not clear to the blind, nor the pleasure of the sane intelligible to the mad. For the faithful only are right judges of these matters, and are not pleased and pained at the same things as other people. For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest.
"As having nothing, and yet possessing all things." And how can this be? Yea rather, how can the opposite be? For he that possesseth many things hath nothing; and he that hath nothing possesseth the goods of all. And not here only, but also in the other points, contraries were to have all things, let us bring forth this man himself into the midst, who commanded the world and was lord not only of their substance, but of their very eyes even. "If possible," he says, "ye would have plucked out your eyes, and have given them to me."
What then were the "all things" which Paul possessed, when he said, "As having nothing, and yet possessing all things?" Things temporal, things spiritual. For he whom the cities received as an angel, for whom they would have plucked out their own eyes and have given them to him, he for whom they laid down their own necks, how had he not all things that were theirs? But if thou desirest to see the spiritual also, thou wilt find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, how was not he more opulent than all men, and had all things? Devils had not else been so subject to him, suffering and disease had not so fled away.
The person who has only the bare necessities lacks nothing.
It could happen that some public official would say to a Christian: “Either you will stop being a Christian, or, if you persist in being one, you shall have no house or property.” That will be the time when those rich men, who had decided to keep their riches in order to win merit with God by using them for good works, will choose to give them up for Christ’s sake rather than Christ for their sake.… Thus they become as men “having nothing, yet possessing all things”— and everlasting life in the world to come, lest by giving up Christ for the sake of riches they be cast into everlasting death.
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SUMMARY
The Apostle Paul, in 2 Corinthians 6:10, encapsulates the profound paradoxes inherent in authentic Christian ministry and discipleship. He describes himself and his fellow ministers as simultaneously experiencing sorrow yet constant joy, material poverty yet spiritual enrichment of many, and possessing nothing earthly yet holding all things in Christ. This verse powerfully illustrates that true spiritual abundance and effectiveness are often revealed through apparent contradictions, demonstrating reliance on divine power rather than worldly status or comfort.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The dominant literary device employed in 2 Corinthians 6:10 is Paradox, which presents seemingly contradictory statements that nonetheless contain a deeper truth. Paul utilizes a series of three Antithetical pairs—sorrowful/rejoicing, poor/making rich, having nothing/possessing all things—to highlight the counter-intuitive nature of genuine Christian experience and ministry. Each pair sets opposing concepts in stark contrast, drawing attention to the supernatural reality that transcends human logic. This use of antithesis emphasizes that the power and effectiveness of Paul's ministry do not stem from worldly strength or favorable conditions, but from God's work through human weakness. The structure itself is a form of Chiasmus or parallel structure, where the "as...yet" construction is repeated, creating a rhythmic and memorable articulation of these profound truths. This rhetorical strategy serves to both defend Paul's ministry and instruct believers on the true nature of spiritual abundance.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound paradoxes of 2 Corinthians 6:10 reveal a core theological truth: God's strength is often perfected in human weakness, and His kingdom operates on principles that defy worldly logic. This verse underscores the eschatological tension of the "already and not yet"—believers already possess spiritual riches in Christ, yet still experience the sorrows and limitations of this fallen world. It challenges conventional notions of success and wealth, redirecting our focus from material accumulation to spiritual impartation and eternal inheritance. The Christian life is not a linear progression of ease but a dynamic interplay of suffering and joy, lack and abundance, all sustained by divine grace and power. This passage calls believers to embrace a counter-cultural understanding of flourishing, where true security and fulfillment are found solely in Christ, irrespective of external circumstances.
REFLECTION AND APPLICATION
Paul's words in 2 Corinthians 6:10 offer profound encouragement and a vital challenge for believers today. They remind us that the Christian journey is not immune to hardship, grief, or material lack. In fact, these very experiences can become crucibles where God's power and our spiritual wealth are most clearly demonstrated. This verse calls us to cultivate a deep, abiding joy that is rooted in Christ, a joy that can coexist with sorrow, rather than being negated by it. It compels us to re-evaluate our definition of "richness," prioritizing the spiritual treasures of the Gospel—salvation, truth, reconciliation, and eternal life—over fleeting material possessions. Furthermore, it invites us to live with radical trust in divine provision, knowing that even when we feel we "have nothing" in the eyes of the world, in Christ, we truly "possess all things." This perspective liberates us from anxiety, fosters generosity, and empowers us to be channels of spiritual enrichment to a world desperately in need of true wealth.
Questions for Reflection
FAQ
How can someone be "sorrowful, yet alway rejoicing" simultaneously?
Answer: This paradox highlights the unique nature of Christian joy. It's not a superficial happiness that depends on favorable circumstances or the absence of pain. Instead, it's a deep-seated, spiritual joy (often referred to as chará in Greek) that originates from one's relationship with God through Christ, the assurance of salvation, and the hope of eternal life. While believers experience genuine sorrow and grief in a fallen world, this internal, abiding joy acts as an anchor, allowing them to find peace and even gladness in the midst of suffering. It's a testament to the Holy Spirit's work, enabling believers to experience the fullness of human emotion while simultaneously resting in divine comfort and hope, as seen in Romans 15:13.
What does it mean to be "poor, yet making many rich"?
Answer: Paul's statement refers to a contrast between his material condition and his spiritual impact. He was often materially "poor" (πτωχοί), lacking worldly possessions and comforts, sometimes even dependent on others for support. However, through his preaching and teaching of the Gospel, he was "making many rich" (πλουτίζοντες πολλούς) in a spiritual sense. He imparted the immeasurable wealth of salvation, forgiveness, peace with God, wisdom, and eternal life to those who believed. This highlights that true wealth is spiritual, not material, and that those who are spiritually rich can enrich others, regardless of their own material status. This concept is foundational to the Christian mission, as believers are called to share the "unsearchable riches of Christ" (as described in Ephesians 3:8).
If Christians "possess all things," why do they still experience lack or hardship?
Answer: The phrase "possessing all things" refers to a spiritual reality and an eschatological inheritance, not necessarily a present material abundance. In Christ, believers are heirs of God and co-heirs with Christ, meaning they have access to all spiritual blessings (as detailed in Ephesians 1:3) and the promise of eternal glory. While they may experience material lack, suffering, or persecution in this life, their ultimate security, provision, and inheritance are found in Christ. This perspective frees believers from anxiety about earthly possessions and enables them to live with radical trust in God's sufficiency, knowing that their true treasure is in heaven, as Jesus taught in Matthew 6:19-21.
CHRIST-CENTERED FULFILLMENT
The profound paradoxes articulated in 2 Corinthians 6:10 find their ultimate and most complete fulfillment in the person and work of Jesus Christ. He is the quintessential example of one who was "sorrowful, yet alway rejoicing," experiencing the deepest human grief in Gethsemane and on the cross, yet always fulfilling the Father's will with divine joy set before Him (as seen in Hebrews 12:2). Christ perfectly embodied being "poor, yet making many rich," for though He was eternally rich in glory, He "emptied himself, by taking the form of a servant" and became poor for our sake, so that by His poverty we might become rich (a truth powerfully conveyed in 2 Corinthians 8:9). He, the Creator and Sustainer of all things, came "having nothing"—no place to lay His head, no earthly possessions—yet through His atoning work, He secured for His followers the ultimate inheritance, enabling them to "possess all things" in Him. His resurrection and ascension confirm His triumph over all earthly limitations and His rightful possession of all authority in heaven and on earth (as declared in Matthew 28:18). Thus, Paul's paradoxical life is not merely an admirable human achievement but a Spirit-empowered reflection of the very life and ministry of Christ, inviting believers to participate in His suffering and His glory.