Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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This chapter 2 Corinthians 6, closely connected in sense with the preceding, is designed as an address to the Corinthian Christians, exhorting them to act worthily of their calling, and of their situation under such a ministry as they had enjoyed. In the previous chapters, Paul had discoursed at length of the design and of the labors of the ministry. The main drift of all this was to show them the nature of reconciliation, and the obligation to turn to God, and to live to him. This idea is pursued in this chapter; and in view of the labors and self-denials of the ministry, Paul urges on the Corinthian Christians the duty of coming out from the world, and of separating themselves entirely from all evil. The chapter may be conveniently contemplated in the following parts:
I. Paul states that he and his associates were fellow-laborers with God, and he exhorts the Corinthians not to receive the grace of God in vain. To induce them to make a wise improvement of the privileges which they enjoyed, he quotes a passage from Isaiah, and applies it as meaning that it was then an acceptable time, and that they might avail themselves of mercy, 2 Corinthians 6:1-2.
II. He enumerates the labors and self-denials of the ministry. He refers to their sincerity, zeal, and honesty of life. He shows how much they had been willing to endure in order to convey the gospel to others, and how much they had in fact endured, and how much they had benefitted others. He speaks of their afflictions in a most tender and beautiful manner, and of the happy results which had followed from their self-denying labors, 2 Corinthians 6:3-10. The design of this is, evidently, to remind them of what their religion had cost, and to appeal to them in view of all this to lead holy and pure lives.
III. Paul expresses his ardent attachment for them, and says that if they were straitened - if they did not live as they should do, it was not because he and his fellow-laborers had not loved them, and sought their welfare, but from a defect in themselves, 2 Corinthians 6:11-12.
IV. As a reward for all that he had done and suffered for them, he now asked only that they should live as became Christians, 2 Corinthians 6:13-18. He sought not silver, or gold, or apparel. He had not labored as he had done with any view to a temporal reward. And he now asked simply that they should come out from the world, and be dissociated from everything that was evil. He demanded that they should be separated from all idolatry, and idolatrous practices; assures them that there can be no union between light and darkness; righteousness and unrighteousness; Christ and Belial; that there can be no agreement between the temple of God and idols; reminds them of the fact that they are the temple of God; and encourages them to do this by the assurance that God would be their God, and that they should be his adopted sons and daughters. The chapter is one of great beauty; and the argument for a holy life among Christians is one that is exceedingly forcible and tender.
Adam Clarke's Commentary and Critical Notes on the Bible
2 Corinthians 6 Introduction
We should not receive the grace of God in vain, having such promises of support from him, 2 Corinthians 6:1, 2 Corinthians 6:2. We should act so as to bring no disgrace on the Gospel, 2 Corinthians 6:3. How the apostles behaved themselves, preached, suffered, and rejoiced, 2 Corinthians 6:4-10. St. Paul's affectionate concern for the Corinthians, 2 Corinthians 6:11-13. He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, 2 Corinthians 6:14-16. Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, 2 Corinthians 6:17, 2 Corinthians 6:18,
Meyer's Critical and Exegetical Commentary on the New Testament
2 Corinthians 6 Introduction
CHAPTER 6
2 Corinthians 6:14. ἢ τίς] Elz.: τίς δέ, against decisive evidence.—2 Corinthians 6:15. Instead of Χριστῷ, Lachm. and Tisch. have Χριστοῦ, following B C א, min. Vulg. Copt. Fathers. Rightly; the dative came in from the adjoining words.—2 Corinthians 6:16. ὑμεῖς … ἐστε] Lachm.: ἡμεῖς … ἐσμεν, following B D * L א* min. Copt. Clar. Germ. Clem. Didym. Aug. (once). To be preferred, since the Recepta was very naturally suggested as well by the remembrance of 1 Corinthians 3:16 as by the connection (2 Corinthians 6:14; 2 Corinthians 6:17), while there was no ground for putting ἡμεῖς … ἐσμεν in its stea.
μοι] Lachm.: μου. Attested, no doubt, by B C א, 17, 37, but easily brought in after αὐτῶν.[245]—2 Corinthians 6:17. ἐξέλθετε] The form ἐξέλθατε is to be adopted, with Lachm. Tisch. and Rück., following B C F G א, 71, al. Damasc. See Fritzsche, ad Marc. p. 639.
[245] In the LXX. also, Leviticus 26:22, there occurs for μοι the variation μου.
After Paul has, in 2 Corinthians 5:20-21, expressed by δεόμεθα κ.τ.λ. the first and most immediate duty of his ministry as ambassador, he now expresses also his further working as a teacher, and that in reference to the readers, 2 Corinthians 6:1-2. And in order to show how important and sacred is this second part of his working as a joint-labourer with Christ, and certainly at the same time by way of an example putting his opponents to shame, he thereupon sets forth (2 Corinthians 6:3-10), in a stream of diction swelling onward with ever increasing grandeur, his own conduct in his hortatory activity. “Maxima est innocentiae contumacia,” Quintil. ii. 4. “Verba innocenti reperire facile est,” Curtius, vi. 10. 37.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
2Co 6:1-18.
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).
We then, as workers together with him - On the meaning of this expression, see the note, 1 Corinthians 3:9. The Greek here is (συνεργοῦντες sunergountes) "working together," and may mean either that the apostles and ministers to whom Paul refers were joint-laborers in entreating them not to receive the grace of God in vain; or it may mean that they cooperated with God, or were engaged with him in endeavoring to secure the reconciliation of the world to himself. Tyndale renders it: "we as helpers." Doddridge, "we then as the joint-laborers of God." Most expositors have concurred in this interpretation. The word properly means, to work together; to cooperate in producing any result. Macknight supposes that the word here is in the vocative, and is an address to the fellow-laborers of Paul, entreating them not to receive the grace of God in vain. In this opinion he is probably alone, and has manifestly departed from the scope and design of the passage. Probably the most obvious meaning is that of our translators, who regard it as teaching that Paul was a joint-worker with God in securing the salvation of people.
That ye receive not the grace of God in vain - The "grace of God" here means evidently the gracious offer of reconciliation and pardon. And the sense is, "We entreat you not to neglect or slight this offer of pardon, so as to lose the benefit of it, and be lost. It is offered freely and fully. It may be partaken of by all, and all may be saved. But it may also be slighted, and all the benefits of it will then be lost." The sense is, that it was possible that this offer might be made to them, they might hear of a Saviour, be told of the plan of reconciliation and have the offers of mercy pressed on their attention and acceptance, and yet all be in vain. They might notwithstanding all this be lost, for simply to hear of the plan of salvation or the offers of mercy, will no more save a sinner than to hear of medicine will save the sick. It must be embraced and applied, or it will be in vain. It is true that Paul probably addressed this to those who were professors of religion; and the sense is, that they should use all possible care and anxiety lest these offers should have been made in vain. They should examine their own hearts; they should inquire into their own condition; they should guard against self-deception. The same persons 2 Corinthians 5:20 Paul had exhorted also to be reconciled to God; and the idea is, that he would earnestly entreat even professors of religion to give all diligence to secure an interest in the saving mercy of the gospel, and to guard against the possibility of being self-deceived and ruined.
We then, as workers together with him - Συνεργουντες δε και παρακαλουμεν. The two last words, with him, are not in the text, and some supply the place thus: we then, as workers together With You, and the Armenian version seems to have read it so; but no MS. has this reading, and no other version. For my own part I see nothing wanting in the text if we only suppose the term apostles; we, (i.e. apostles), being fellow workers, also entreat you not to receive the grace of God in vain.
By the grace of God, την χαριν του Θεου, this grace or benefit of God, the apostle certainly means the grand sacrificial offering of Christ for the sin of the world, which he had just before mentioned in speaking of the ministry of reconciliation. We learn, therefore, that it was possible to receive the grace of God and not ultimately benefit by it; or, in other words, to begin in the Spirit and end in the flesh. Should any one say that it is the ministry of reconciliation, that is, the benefit of apostolic preaching, that they might receive in vain; I answer, that the apostolic preaching, and the whole ministry of reconciliation, could be no benefit to any man farther than it might have been a means of conveying to him the salvation of God. And it is most evident that the apostle has in view that grace or benefit that reconciles us to God, and makes us Divinely righteous. And this, and all other benefits of the death of Christ, may be received in vain.
In this chapter the apostle gives an account of his general errand to all to whom he preached; with the several arguments and methods he used, 2Co 6:1-10. Then he addresses himself particularly to the Corinthians, giving them good cautions with great affection and strong arguments, 2Co 6:11-18.