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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.
For those who strive after perfection, according to the same apostle, must "give no offence in anything, but in everything approve themselves not to men, but to God." And, as a consequence, also they ought to yield to men; for it is reasonable, on account of abusive calumnies: Here is the specification: "in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth, in the power of God," that we may be the temples of God, purified "from all filthiness of the flesh and of the spirit." "And I," He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty." "Let us then," he says, "perfect holiness in the fear of God."
By his faith and vigilance, Paul is cutting away everything which might cause the negligent to stumble, out of fear that their sluggishness might present his disciples with a cause for stumbling. Fault would have been found with their ministry if they did not exemplify in their deeds the things they were teaching.
And if again we chance to come into a place where there is no consecrated brother, but all are married, all those who are there will receive the brother who comes to them, and minister to him, and care for his wants in everything, assiduously, with good-will. And the brother shall be ministered to by them in the way that is suitable. And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by maidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be without reproach in everything, lest any one should be offended or stumble at us. And, while we observe all these things, "we are without offense to every man." [2 Corinthians 6:3] As persons, therefore, "who know the fear of the Lord, we persuade men, and to God we are made manifest." [2 Corinthians 5:11]
"Giving no occasion of stumbling, that our ministration be not blamed." Persuading them not from considering "the time" only, but also those that had successfully labored with them. And behold with what absence of pride. For he said not, 'Look at us how we are such and such,' but, for the present, it is only to do away accusation that he relates his own conduct. And he mentions two chief points of a blameless life, "none" in "any" thing. And he said not 'accusation,' but, what was far less, "occasion of stumbling;" that is, giving ground against us to none for censure, for condemnation, "that our ministration be not blamed;" that is, that none may take hold of it. And again, he said not, 'that it be not accused,' but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular.
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SUMMARY
The Apostle Paul, in 2 Corinthians 6:3, lays down a foundational principle for Christian conduct, particularly for those engaged in ministry: to live in such a way as to cause no offense in any area of life. This imperative serves the crucial purpose of safeguarding the integrity and credibility of the gospel message itself, ensuring that the divine work of ministry is never discredited or brought into disrepute by the actions or character of its representatives. It underscores the profound link between personal integrity and the effective proclamation of God's truth.
CONTEXT
Literary Context: This verse initiates a profound section (2 Corinthians 6:3-10) where Paul articulates the authentic marks of a true minister of Christ. It immediately follows his earnest appeal to the Corinthians not to receive the grace of God in vain (2 Corinthians 6:1) and his declaration that "now is the accepted time; behold, now is the day of salvation" (2 Corinthians 6:2). Having established the urgency and privilege of their calling as "ambassadors for Christ" (2 Corinthians 5:20), Paul transitions to how they, and by extension all believers, are to live out this ambassadorship. Verse 3 sets the overarching principle—avoiding offense—which then finds its detailed illustration in the subsequent verses that describe Paul's own life of suffering, endurance, and blamelessness in the face of immense challenges, all "commending ourselves as ministers of God" (2 Corinthians 6:4).
Historical & Cultural Context: Paul's ministry in Corinth was fraught with challenges, including internal divisions, moral laxity, and the presence of false apostles who sought to undermine his authority and message. These "super-apostles" often boasted in worldly achievements, rhetorical skill, and external appearances, contrasting sharply with Paul's humble demeanor and suffering. In this environment, the reputation of a leader was paramount, and any perceived fault could be exploited to discredit their message. Paul's emphasis on "giving no offence" was not merely a general moral exhortation but a strategic imperative to protect the gospel from the attacks of detractors who would seize upon any misstep to malign the "ministry" itself. The Greco-Roman world valued honor and shame, and a public scandal could severely damage one's standing and influence. Paul, therefore, was keenly aware of how his and his colleagues' conduct would be perceived by both believers and unbelievers in this highly critical and competitive religious landscape.
Key Themes: The verse powerfully contributes to several overarching themes in 2 Corinthians and Paul's broader theology. Firstly, it underscores the theme of Ministerial Integrity and Authenticity, asserting that genuine ministry is validated not by worldly success or outward show, but by blameless conduct and steadfast character, even amidst hardship. Secondly, it highlights the Supremacy and Vulnerability of the Gospel Message, recognizing that the divine message, though powerful, can be hindered or discredited by the human instruments through whom it is conveyed. Paul's concern is not primarily for his personal reputation, but for the "ministry" itself, which represents the very work of God. This aligns with his consistent emphasis on the gospel's purity, as seen in his warnings against perverting the gospel in Galatians 1:6-9. Thirdly, it speaks to the theme of Living as Christ's Ambassadors, where the conduct of believers is a direct reflection of the Christ they represent, impacting the world's perception of God and His kingdom. This echoes the call to live "worthy of the gospel of Christ" found in Philippians 1:27.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey his urgent message. The verse functions as an Apostolic Exhortation, a direct and authoritative command from Paul to the Corinthians, rooted in his apostolic authority and pastoral concern. The phrase "Giving no offence" is a powerful Negative Command or Prohibition, emphasizing what must not be done, setting a clear boundary for acceptable conduct. The subsequent clause, "that the ministry be not blamed," serves as a Purpose Clause, explicitly stating the critical reason and desired outcome for the preceding command. This highlights the teleological nature of Paul's ethics—actions are judged by their purpose and effect on the gospel. Furthermore, the term "ministry" can be seen as a form of Metonymy, where the abstract concept of the work of God stands for the people engaged in that work and the message they proclaim. The phrase "in any thing" is an Amplification device, stressing the comprehensive and all-encompassing nature of this ethical imperative, leaving no room for exceptions or areas of life where blamelessness might be optional.
THEOLOGICAL AND THEMATIC CONNECTIONS
The imperative to give no offense is a profound theological principle rooted in the character of God and the nature of His kingdom. It reflects God's holiness and His desire that His name and work be honored among all peoples. The credibility of the gospel is intrinsically linked to the integrity of its messengers, for their lives serve as living epistles, read by all. This principle extends beyond formal ministry roles to every believer, as each Christian is called to be a light in the world, reflecting Christ's character and truth. Our conduct, therefore, is not merely a private matter but a public testimony that either commends or condemns the very faith we profess, impacting the world's perception of God's grace and power.
REFLECTION AND APPLICATION
2 Corinthians 6:3 challenges every believer to a profound level of self-awareness and intentionality in their daily walk. It moves beyond mere rule-following to a deep concern for the reputation of Christ and His gospel. We are called to consider not only the moral rectitude of our actions but also their potential impact on others, particularly those who are observing our lives as a testimony to our faith. This requires a humble and discerning spirit, willing to forgo personal liberties or preferences if they might cause a weaker brother or sister to stumble, or if they might create a legitimate reason for unbelievers to mock or dismiss the gospel. Our lives are a continuous sermon, and this verse reminds us that the integrity of that sermon is paramount. It compels us to live with a constant awareness that our conduct can either open doors for the gospel or close them, making us stewards not just of truth, but of its reception.
Questions for Reflection
FAQ
What does "giving no offence in any thing" truly mean for a modern Christian?
Answer: For a modern Christian, "giving no offence in any thing" means living with such integrity and wisdom that your actions, words, and character never provide a legitimate reason for others (both believers and non-believers) to criticize, discredit, or stumble over the Christian faith itself. It's not about avoiding all criticism, as genuine faith will always be opposed by the world, but about avoiding unnecessary or legitimate grounds for reproach. This applies to all areas of life: financial dealings, relationships, social media presence, work ethic, and even how we exercise our Christian freedoms (as discussed in Romans 14 and 1 Corinthians 8). The goal is to remove barriers to the gospel, ensuring that people reject Christ because of His truth, not because of our failings.
Why is it so important that "the ministry be not blamed"?
Answer: It is crucial that "the ministry be not blamed" because the effectiveness and reputation of God's work on earth are at stake. "The ministry" refers to the entire enterprise of proclaiming the gospel, discipling believers, and demonstrating God's kingdom. If those who represent this ministry—whether formally ordained or simply as individual believers living out their faith—live in a way that is scandalous, hypocritical, or morally compromised, it brings dishonor to God's name and undermines the credibility of the gospel message. People will then associate the message with the messenger's flaws, leading them to reject Christianity not based on its inherent truth, but on the perceived failures of its adherents. Paul's concern is for the unhindered advance of the gospel, echoing his desire that nothing should "hinder the gospel of Christ" (1 Corinthians 9:12).
CHRIST-CENTERED FULFILLMENT
2 Corinthians 6:3 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. While the verse calls believers to live blamelessly, Christ Himself is the quintessential example of one who "gave no offence in any thing." He lived a life utterly without sin, a perfect Lamb "without blemish and without spot" (1 Peter 1:19). Though He was reviled and accused, His enemies could find no legitimate fault in Him; even Pilate declared, "I find no fault in this man" (Luke 23:4). Jesus' life was the perfect commendation of God's "ministry" of salvation, ensuring that the Father's name was glorified and His redemptive work was never legitimately blamed or discredited. His blameless life was not merely an ethical example but a necessary prerequisite for His atoning sacrifice, for only a sinless Savior could take away the sins of the world (John 1:29). Therefore, when Paul calls believers to live without offense for the sake of the ministry, he is implicitly calling them to reflect the very character of Christ, who perfectly fulfilled this imperative, making the gospel's power undeniable and its truth unimpeachable. Our ability to live this way is only through the transforming power of the Spirit, conforming us to the image of the One who was truly blameless (Romans 8:29).