2 Corinthians 6:3-13

Butler's Commentary

SECTION 2

In Actions (2 Corinthians 6:3-13)

3We put no obstacle in any one's way, so that no fault may be found with our ministry, 4but as servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5beatings, imprisonments, tumults, labors, watching, hunger; 6by purity, knowledge, forbearance, kindness, the Holy Spirit, genuine love, 7truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 7in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9as unknown, and yet well known; as dying, and behold we live; as punished, and yet not killed; 10as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

11 Our month is open to you, Corinthians; our heart is wide. 12You are not restricted to us, but you are restricted in your own affections. 13In return I speak as to childrenwiden your hearts also.

2 Corinthians 6:3-4 Endemic Conflicts: Paganism, which surrounded the Christians of Corinth in the first century, and permeated their every circumstance and association, would also present itself as an easier way by which to deal with the crises and struggles of life. Paganism would free an individual from taking a personal, vocal opposition to falsehood, immorality, and indifference. Paganism would demand no forbearance, kindness or good reputation. It would be the path (Jesus called it, the broad way) of least resistance; it would be the way of the majority. It is evident from Paul's first letter to the Corinthians that some of the Christians there had already been seduced back into paganism. This is a problem that every preacher faces in his ministry. Either he succumbs to paganism as a personal way of life, because of temptation or discouragement, or he is burdened with the paganism of God's flock.

Once again, the apostle Paul appeals to his own life and ministry as an example and motive by which the Corinthian Christians might be victorious over the pressures of paganism. He begins by declaring himself innocent of giving any obstacle (Gr. proskopen, offense, literally, strike-against) or hindrance to anyone else. Paul's motive for this is to keep his ministry from being blamed (Gr. momethe, faulted, condemned). That certainly is not the way of paganism. Paganism has no such concern for another's attitudes or reactions. Pagans just do not care, except for themselves. Unbelievers who offend others seldom concern themselves with the needs of the offended. But it was the apostle's way of living as a servant of God to commend (Gr. sunistanontes, stand, approve) himself in every way. Paul asks the Christians at Rome (Romans 15:30-33) to pray earnestly that his service for Jerusalem may be acceptable to the saints. Of course, Paul sought to commend himself in every good and godly way. But his actions would not be commended by pagans. They would scoff at his behavior and call it foolishness. (Acts 17:16-21; 1 Corinthians 1:18 ff).

Human beings learn and adopt behavior patterns more through example than any other source. It is imperative that Christian preachers be aware of their conduct under all kinds of circumstances so that no one be turned away from Christ. There are certain conflicts or circumstances which are endemic (go-with-the-territory) to the ministry of the Word. Paul suffered them all. And in it all, he was able to commend his ministry as acceptable to the saints. In 2 Corinthians 6:4, he lists a few of these indigenous sufferings. In great endurance (Gr. en hupomone polle) would be literally, in remaining-under, much. The Greek word hupomone is from two words, hupo, under, and, mone, remain. Endurance is not necessarily passive. The same Greek word is used to describe the patience or steadfastness of Job (James 5:11), who was certainly not passive during his confrontation with his three friends and God! In all the trials and tests of the ministry of the Gospel, Paul learned how to keep himself steadfastly trusting in the grace of Christ (2 Corinthians 12:7-10). Jesus placed a premium on steadfastness and endurance (Luke 8:15; Luke 21:19; Matthew 10:22; Matthew 24:13), and so did the writers of the epistles. In afflictions (Gr. en thlipsesin) might be translated, in pressures. Every preacher knows about pressures. Stress and tension are the constant companions of preachers. Paul knew pressure from his Jewish brethren, from his Gentile brethren, from pagan authorities, from coworkers, and in addition to all this was his daily anxiety for all the churches (2 Corinthians 11:28). And in the midst of extreme pressures, which few preachers since have ever experienced, he served God and men blamelessly across the whole Roman empire! Paul did not cave in or quit the ministry or revert to unbelief even in the face of great pressures.

The next word describing circumstances endemic to the ministry is anagkais translated hardships in the RSV. This word is usually translated constraint or constrained or compelled (see Matthew 14:22; Mark 6:45; Luke 14:23; Galatians 2:3; Acts 28:19, etc.) The word is also translated necessities. Did Paul mean he continually felt constraints and compulsions? Even though he was an apostle, there were all the ordinary submissions Paul had to make to others. He would be submissive to the elders of the church which sent him out as an evangelist or missionary (see Acts 14:26); he was submissive to civil authorities (see Romans 13:1-8); he suffered the restraints of some sort of physical handicap (2 Corinthians 12:7 ff); and he was willing to forfeit many of his rights as a strong Christian for the sake of weaker brethren. Paul suppressed many personal preferences and desires. He experienced frustrating constraints. But in it all he conducted a faithful and commendable ministry.

The final word portraying circumstances that go-with-theterritory is stenochoriais. It is a combination of two words, steno, short, narrow, little (from which we get English stenography, short-writing), and, choria, need, necessity, distress. This word stenochoriais is translated, calamities in the RSV and distresses in the KJV. Some might think calamities is too strong a word. However, Paul had to deal with a number of catastrophic or fateful situations. The riot in Ephesus was one such situation (Acts 19:1-41); the earthquake and the near suicide of the jailer in Philippi was another (Acts 16:1-40); the Judaizers, the implacable Jewish enemies, and the pagan rulers continually wreaking destruction on his work in every place, still another. The near ruin of the Corinthian church in his own lifetime was calamitous in Paul's mind. Certainly, not every Christian work begun by Paul over the vast empire of Rome remained intact. Undoubtedly he heard of calamities, at least beginning ones, in the churches he had labored so diligently to start (see Galatians 3:1; Galatians 5:1, etc.). Paul may be using the word stenochoriais to mean short on necessities. In other words, Paul experienced the short end of the stick many times in his ministry. He had times of abundance, but times of deprivation and hunger too (Philippians 4:10-13). The majority of modern preachers, even in affluent America, know the experience of needing necessities. Most preachers live on the razor's edge of calamity every day when it comes to salary, health insurance, children's needs, retirement needs, and other necessities. Many times the calamity strikes! But we must all learn, as Paul did, how to be content and able to do all things through Christ who strengthens. Above all, there must be no obstacle put in anyone's way to come to Christ.

2 Corinthians 6:5 External Tribulations: Along with the problems endemic to the ministry because of its very nature, there also come conflicts and tensions from outside the ministry. Paul uses a number of words to describe these external difficulties. There is the word plegais, beatings, stripes or wounds. We get the English word plague from transliterating this Greek word. Paul experienced countless beatings (2 Corinthians 11:23-25). Few American preachers have ever suffered this. However, many native preachers in foreign lands have! Many have been martyred, faithful unto death, and their number constitutes a great host of witnesses for the faith. There is the word phulakais, imprisonments. He was imprisoned at Philippi (Acts 16:1-40), imprisoned at Jerusalem (Acts 21:1-40), and imprisoned at Rome (Acts 28:1-31) once, and again (II Tim.). There may have been other times (see 2 Corinthians 11:23). Paul spent considerable time imprisoned at Romelong enough to write four of his epistles (Galatians, Ephesians, Colossians and Philippians). There is the word akatastasiais, translated tumults or commotions. We have already referred to the riot at Ephesus. And the book of Acts and Paul's epistles indicate that he had to continually suffer tumultuous hostilities from Jews and Gentiles alike (see Acts 13:45; Acts 13:50; Acts 14:4-6; Acts 14:9; Acts 15:5 ff; Acts 16:19-24; Acts 17:13 ff; Acts 18:6; Acts 18:12; Acts 19:9; Acts 19:23 ff; Acts 21:27; Acts 22:22; Acts 23:6; Acts 24:9; Acts 25:3 ff). It is not easy to serve God and hold forth an acceptable ministry in the midst of constant commotion! But Paul did it. If he did it modern preachers can do it! There are the words, en kopois, in labors. This Greek word means working to the point of exhaustion. Being a preacher of the Gospel is hard work (see Romans 16:6; Romans 16:12; Colossians 4:13)! Energy must be expended. Weariness, tiredness, beat-downness are physical accompaniments to the ministry. The amount of emotional stress that exhausts the physical body of a preacher is incomprehensible to most non-preachers! Many preachers have literally ruined their health because they were workaholics and burned themselves out before their time. Preachers are on the go nearly every day of the week, and on call twenty-four hours every day. The word agrupniais, translated watchings but literally, sleeplessness (see 2 Corinthians 11:27). Today's ministers get less sleep than doctors! There are meetings at the church nearly every night, and phone calls often after the preacher has gone to bed to sleep. The last word in this verse is nesteiais, translated fastings but more likely should be translated hunger (see 2 Corinthians 11:27; Philippians 4:12). Paul did fast occasionally (Acts 13:2-3; Acts 14:23) but there is no indication that he practiced fasting regularly. Few ministers of the Gospel in America have to suffer hunger, but many in foreign countries do. In spite of all these external tribulations, Paul commended himself in his ministry in every way. An awesome example for all who follow in his vocation!

2 Corinthians 6:6-10 Efforts at Christian Living: In every way possible Paul, the preacher faces the temptations and pressures of the pagan world around him and deals with them. In it all his ministry remains commendable. It is unassailable by either Christian or non-Christian. Even in the small details of everyday livingin the confrontations with people and institutionsPaul is the victor over paganism. In these verses he describes his efforts to maintain his Christian life in the ministry.

First, such a ministry necessitates purity. The Greek word is hagnoteti. It means innocence, chastity, abstinence. The Greek word hagnoteti is from the same root as hagios which means holy one, saint, sanctified. Paul lived a life of moral purity. He did not indulge in any of the lasciviousness of the heathenism surrounding him.

The next word Paul uses to describe his Christian living is, in Greek, gnosei, meaning knowledge. The apostle does not qualify this knowledge as Biblical knowledge. He probably means to include knowledge of all kinds and in all areas that would help him make his ministry commendable. Paul knew Greek literature and poetry (Acts 17:28). He was a great scholar. He even familiarized himself with Gnostic philosophy enough to be able to expose its fallacies. But above all, he was a great Bible scholar!

Paul commended himself and defended himself against paganism by a life of forbearance. The Greek word is makrothumia, literally, macro-suffering, or longsuffering. There is no doubt that Paul suffered-long with the Corinthians, the Galatians, and even many of the Judaizers. He would not permit himself the luxury of retaliation or vendettas for personal wrongs.

He was kind. Kindness comes from the Greek word chrestoteti. It is the word used by Jesus to characterize his yoke as easy. To be kind is to be at ease with peopleto make people feel at ease. To be kind is to make things easy for othersthat is to aid others, to help and assist them. Kindness is active, not passive. The heathen world of Paul did not even understand the concept of being kind to one another, let alone doing kindnesses (see Romans 1:31). The fruits of unbelief are foolishness, faithlessness, heartlessness and ruthlessness. Kindness does not indulge others in wrong.

He faced the heathen world with a holy spirit. In the Greek text, the words are en pneumati hagio. There is no definite article before pneumati and it should be translated, a spiritevidently referring to Paul's human spirit and not the Holy Spirit. Furthermore the Greek word hagio is a neuter noun, also emphasizing that it is Paul's spirit that is holy (the Greek noun would be hagio, masculine, were it the Holy Spirit). It is possible for human beings to put up an outward show of ceremonial and ritual holiness while inwardly their spirits are in rebellion. The Pharisees (in which group Paul once held membership) were experts at this. Paul had changed all that. Now, even his spirit was holy.

His inner person being surrendered humbly to Christ's imputed righteousness, he loved with a genuine love. This is a characteristic Paul commanded other Christians to cultivate (see Romans 12:9), so he practiced what he preached. The Greek words are actually, agape anupokrito, literally, an unhypocritical love. Christian love is no facade. It is not surface and superficial. Christians do not play like they love. They really, genuinely, earnestly care. They care when they don-'t feel like caring. They care when others are not worthy of being cared for. Pagans do not understand this kind of love. Pagans love those who love them first (see Matthew 5:43-48),

Next the apostle claims to be different than the paganism around him because he commends himself in a word of truth. Once again, the absence of the definite article before word (Gr. logo) means the word is Paul's word and not the Word of Truth. Heathen philosophy usually defined truth on a purely pragmatic basis. This was Pontius Pilate's concept of truthwhatever worked for his purposes. The apostle continues by asserting that he does not behave as an unbeliever so he puts no obstacle in any one's way and keeps his ministry free from fault in God's power. The Greek reads, en dunamei theou. The dynamic for Paul's life is not heathenism, but God's power. God's power is resident in truth, love, righteousness, faith, and selflessness. The heathen would think to attain power through deception, indulgence, skepticism, and selfishness.

One of the main problems the preacher faces in the tension between his convictions about the Gospel ministry and the pull of paganism is the decision about which weapons to use to conduct his ministry! Paul has already stated that he did not use worldly weapons to conduct his ministry (see 2 Corinthians 2:17; 2 Corinthians 4:2). He will state it again (2 Corinthians 10:3-6) most emphatically. There is a constant temptation, not only for preachers, but for all Christians to use weapons (methods, tools, practices, objects) that would compromise Biblical principles simply because such weapons seem to work. It is the old trap, the end justifies the means. Paul would have nothing to do with that kind of subtle, but pernicious, paganism. He said he conducted his ministry with the weapons of righteousness for the right hand and for the left. He fought the good fight of faith armed completely in righteousness. No underhanded, cunning, one-hand-one-thing and the other-hand-another with Paul. Double-mindedness, divided heartedness, and split-handedness is paganism. We must not only yield our minds and souls, we must also yield the members of our bodies as weapons of righteousness in the service of God (see Romans 6:12-23). The Roman soldier was armed with a sword in one hand, a shield in the other. The sword was a weapon of offense, the shield a weapon of defense. Paul says he conducts his ministry, both offensively and defensively, always careful to do what is right (righteous).

Finally, Paul lists a series of stark circumstantial contrasts he has had to live through as he conducted his ministry. This is an awesome list of clashing experiences. To live through such situations would destroy all except those surrendered in faith to the grace of God. Paul is determined however, that regardless of a life filled with dichotomies, he will bring no discredit on the ministry God gave him. He is committed to proving himself a genuine minister of God whatever he might have to go through.
He begins by stating there were times when he was honored (Gr. doxes, glory), and there were times when he was dishonored (Gr. atimias, devalued, as in money). In Biblical usage, both the Hebrew and Greek words translated glory literally mean to give weight to. In other words, to assess, to give value to, is what is meant by glorifying. Sometimes Paul was considered valuable, other times, not. There were times when people spoke well of Paul and times when they spoke evilly of him. He uses the Greek words dusphemias (defamation) and euphemias (from which we get the English word euphemistic, literally, well-spoken) to describe contrasting reputations circulated about him. Even though Paul continually strove to present himself blameless before God and men (I Cor. 8:24-27; Philippians 3:12-16) not everyone spoke well of him! Not everyone spoke well of Jesus! And our Lord said, Beware when all men speak well of you (Luke 6:26) because some men speak well of false prophets!

During his ministry Paul had to endure from Christians (especially at Corinth) what is normally expected only from heathen people. Apparently one of the reports circulating in the church at Corinth was that Paul was a deceiver. Impostor is not a good translation of the word planoi used by Paul in the Greek text. Planoi is the word from which we get the English word planet, and literally means, to wander, to stray. Paul was accused of being one who led people astray! Yet Paul's actions were always true to the gospel, and his preaching was always true to the gospel. He never strayed from the gospel even if it meant a face to face confrontation with a pillar of the church (Galatians 2:1-21) or with kings (Acts 24:24 ff; Acts 26:24 ff) or Jewish high priests (Acts 23:1 ff) or Greek intellectuals (Acts 17:22-31). Slander is to be expected from those who hate God, but not from those who profess to love God. But every minister of the gospel, if he is realistic, expects it, even from professing followers of Christ.

And though Paul taught that recognition should be given where it as due (Romans 13:7; 1 Corinthians 16:18) and scrupulously practiced it himself (Romans 16:1-27; 1 Corinthians 16:1-24; etc.), there were times when Christian people ignored him and deliberately refused to acknowledge him. He says there were times when he was an unknown as well as times when he was well known. But that did not keep Paul from serving the Lord in every way he could. He was not devastated by lack of recognition. If people, even Christian people, were oblivious to his importance he was able to deal with it by considering it their problemnot his. He knew that his ultimate recognition would come from the King of the universe (2 Timothy 1:11-12; 2 Corinthians 10:18; Romans 2:29, etc.), so the recognition of men was of little significance.

The Christian life presents a continuing combination of paradoxes, even to the Christian himself, let alone to the unbeliever. If Paul could see his life and ministry in the Lord as dying, and behold we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything, how then must the unbeliever see the Christian ministry? Usually the sees only the physical, visible aspects of lives totally committed to Christmartyrdom, discipline, sorrow, poverty, and destitution. This was the visible lot of the apostles, many of the first century Christians (see Hebrews 10:32-39), and is that of many followers of Jesus today. Especially is this the case with preachers and missionaries surrounded by societies which have outlawed freedom of speech and religion. And some of these circumstances apply to nearly every preacher who is unwilling to compromise the message and the ethics of God's word.

Paul is not theorizing here. These wordsmartyrdom, discipline (Gr. paideuomenoi, chastening), sorrow, poverty, destitution (Gr. meden echontes, nothing having)describe the normal outward circumstances of the Christian life. Many Christians, especially in free and prosperous societies, are unwilling to admit Paul's statement here as a characterization of the Christian life. They find no paradoxical dichotomies between the physical and spiritual aspects of their discipleship because they are physically free, untroubled, and prosperous. But still, the life of any Christian willing to sacrifice self and surrender all that he has (Luke 14:33), will experience these paradoxes. And he will be tempted to view them as a pagan would.

However, every preacher or missionary who faces martyrdom, chastening, sorrow, poverty, or destitution, may also experience life, joy, wealth and victory. That is the spiritual side of the Christian ministry. And the spiritual experience is the only experience that abides forever. The physical experience is momentary (see Romans 8:18; 2 Corinthians 4:16-18). Through the divine perspective (faith in God through his revelation, the Bible) every Christian can enter into that eternal experience right now (see Hebrews 11:1)! Paul did! There is no reason preachers of the gospel or Christians should ever be plagued with the problem of pagan perspective!

2 Corinthians 6:11-13 Extending Christian Love: Christian preachers and workers will always be plagued with the problem of pagan insensitivity when they extend true Christian love. Agape-love (God-like love) is love offered even to those who do not deserve it. It is love given without any expectation of reciprocation. It is not based on sentiment but it is a deliberate, rational act of caring and helping even when sentiments are contrary.

Paul's expression, Our mouth is open to you, Corinthians; our heart is wide is graphic. It portrays complete, undisguised honesty. It offers complete exposure to vulnerability. Both Greek words used by Paul, aneogen (has been opened), and peplatuntai (has been enlarged), are perfect tense verbs indicating that Paul had extended himself fully in love to the Corinthians long before he wrote this letter and was still doing so. Paul had spoken to them and loved them without any reservations or restraints. He placed no qualifications on his love for them. They had undoubtedly hurt his feelings by their carping insinuations about his integrity (see 2 Corinthians 1:15 ff). They had demonstrated their immaturity and carnality by sinning against his apostolic message. But Paul was still as wide open in his mind and heart toward them as ever. He would verbally expose every recess of his mind and heart to them as before. He would give of himself completely as before. He is holding none of himself from themprotecting nothing of himself from them.

But what plagued Paul was they were restricting themselves. They were acting like non-Christians. The word translated restricted is the Greek word stenochoreisthe, and means, to reduce. The Corinthians were reducing the possibilities of a joyful fellowship with the apostle Paul by their own refusals to be as open and loving as Paul. These words are a classic description of the attitude and approach which must be used for the healing of alienations between Christian brethren and friends. Jesus exemplified this with his apostles (see John 15:12-17; Matthew 5:23-24; Matthew 18:15-22, etc.). Perhaps the Christians at Corinth had fully repented of their criticisms of Paul (see 2 Corinthians 7:5-11). But they were still limiting themselves the joy of complete brotherliness with Paul by restricting their own affections, They would not widen their hearts as he had. The Greek word splagchnois is translated bowels in the KJV, but, rightly affections in the RSV; literally the word means, inward parts, or viscera and encompasses the higher organs of the body such as the lungs, liver, and heartall considered to be the residence of human emotions. Man is created in the image of Almighty God. Therefore, man is by nature, mind, will and emotions. Paul is saying here that nothing stood between him and open, loving brotherhood with the Corinthians except their own feelings toward him. And there was no justification for these restrained feelings.

When Paul said, In return (for my open heart)I speak as to childrenwiden your hearts also, he was not accusing them of childishness (although their withholding of affection was childish), he was appealing to them as a father to children. His appeal was one of affection! He was their spiritual father. By his gospel preaching they were conceived and born (Acts 18:1-28), and by his preaching and epistles they were nourished. When Paul spoke of widening their hearts he used the past tense of the imperative (Gr. platunthete) indicating their hearts were not yet opened as his (perfect tense, peplatuntai) was and had always been. Imperative mood indicates Paul was imploring them to return his affections.