(Vs. 1). In the close of chapter five the Apostle tells us that he beseeches sinners to be reconciled to God. This chapter opens with an appeal to saints, beseeching them not to receive the grace of God in vain. In this exhortation there is no thought of calling in question the security of the believer, nor any suggestion that grace once received can be lost. The context in verse 3 clearly shows that this is an appeal to those who have received the grace of God that brings salvation to beware of allowing anything in their practice inconsistent with this grace. An exhortation to which we all do well to take heed, but which had a special application to those whose conduct had laid them open to severe censure.
(Vs. 2). To show the greatness of God's grace that proclaims salvation to a world of sinners, the Apostle quotes from Isaiah 49 In this prophecy we learn that, though Christ is rejected by man, yet God is glorified in Christ, and Christ is glorious in the eyes of Jehovah (vss. 3-5). Then, God being glorified, we learn that, in the future, Israel will be restored, and blessing will flow out to the Gentiles, carrying salvation to the ends of the earth (vs. 6). This leads to the passage quoted by the Apostle, which tells us that all this blessing comes through Christ being heard, accepted, and succored by God. On the ground of all that Christ is, and has done, the grace of God is preached to the Gentiles during the time that Christ is the accepted Man in the glory, and believers accepted in Him, thus bringing in the day when salvation is proclaimed to sinners.
(Vs. 3). How important, then, in this day of salvation, that those who have received this grace should not allow anything inconsistent in their lives that would stumble those to whom the grace is proclaimed or bring the preaching into contempt. Christianity is to be made known, not only by the proclamation of great truths, but also by the changed lives of those who preach the truths.
(Vs. 4). Thus, in a striking passage, the Apostle is led to set forth the life lived by himself and his fellow-workers in the presence of trials and opposition, which not only brought no blame on the ministry, but exhibited moral qualities that commended the ministers.
First, the Apostle speaks of trying circumstances that are common to mankind: "afflictions" that touch the body; "necessities" that arise from daily needs; and "straits" from a lack of resources to meet these needs. All these things were met with "patience", or "endurance", that commended the servants.
(Vs. 5). Secondly, they commended themselves by the patience with which they met the special trials that came upon them as the servants of the Lord — stripes, imprisonments, and tumults.
Thirdly, they further commended themselves by the patience with which they met all the exercises in connection with the Lord's work and the Lord's people — labors, watchings, and fastings.
(Vss. 6-10). Fourthly, these servants commended themselves by exhibiting some of the lovely moral qualities that marked Christ in His pathway through this world — pureness, knowledge, longsuffering, and kindness.
Fifthly, they also commended themselves by the power and motives that animated them in their service. It was carried out, not in the flesh, but "in the Holy Spirit"; not in malice and envy, but "in love"; not according to man's speculations, but "in the word of truth"; not in human power, but "in the power of God".
Sixthly, they commended themselves by a life of practical righteousness in relation to men on every hand, whether they were treated with honor and dishonor, and through evil report and good report. Thus, having on the breastplate of righteousness, they were armed against every attack of the enemy.
Seventhly, they commended themselves as the servants of God by following, in their measure, the path that Christ had trodden in perfection. In a world such as this, the true servant of God will at times be treated as a deceiver by some, and as true by others. It was so with the Lord, for some dared to say, "He deceiveth the people", while others said that He was "a good Man" (John 7:1212And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. (John 7:12)). In His path the Lord was treated as "unknown", for the Pharisees said, "As for this fellow, we know not from whence He is", whereas the man with the opened eyes could say, "We know" that He is "of God" (John 9:29-3229We know that God spake unto Moses: as for this fellow, we know not from whence he is. 30The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. 32Since the world began was it not heard that any man opened the eyes of one that was born blind. (John 9:29‑32)). He too, again and again, was faced with death, and yet He lived (Luke 4:29-3029And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. 30But he passing through the midst of them went his way, (Luke 4:29‑30); John 8:5959Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. (John 8:59)). In these ways the disciple is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord.
Moreover, in our pathway, we have to meet that which was unknown to the Lord. To keep our feet in the path, we may have to be disciplined by trying circumstances, though not allowed to be killed. In such trials the servants of the Lord can approve themselves by their submission, even as Job who, in his great trial, could say, "The LORD gave, and the LORD hath taken away; blessed be the name of the LORD" (Job 1:2121And said, Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord. (Job 1:21)). Such dealings of the Lord will prepare us to enter, in some measure, into the experiences of the Lord, who was, indeed, the Man of sorrows, and yet with a hidden spring of joy (Luke 10:2121In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. (Luke 10:21)). He, too, became poor that we through His poverty might be rich (2 Cor. 8:99For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9)); and He passed through this world as having nothing, yet possessing all things. Without the money to pay the tribute, He could yet command the fishes of the sea (Matt. 17:24-2724And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 25He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee. (Matthew 17:24‑27)).
Thus, whether in the circumstances they passed through, or in the trials they had to meet, in the spiritual exercises their service involved, in the moral qualities they exhibited, in the practical righteousness that marked them, or in the path they trod in following the Master, the Apostle and his fellow-workers commended themselves as the servants of God.
(Vss. 11-13). But in passing before the Corinthian assembly a review of the life he lived, he was opening his heart to them with great fullness, and the fact that he did so was a proof of his love to them. His heart was expanded towards them. They had no narrow place in his affections, even if they had lost their affection for him. Moreover, by opening his heart to them, he looked for a revival of their love to him, and hence for his love to be recompensed. They were his children in the faith, and he could therefore well count upon their hearts expanding in love to him.
(Vs. 14). Having appealed to their heart, the Apostle now addresses their conscience. Their straitened affections towards him could be traced to their lax associations with unbelievers. As ever, worldly associations rob believers of spiritual affections, and unfit them for communion with Christ and the enjoyment of the Christian circle. With a single eye to Christ, our feet will be kept in the narrow path of separation from the world, while our hearts will be enlarged to all that are Christ's.
Alluding to the law, which forbade such diverse animals as an ox and an ass being yoked together at the plow (Deut. 22.10), the Apostle warns us against being "diversely yoked with unbelievers" (JND). The Apostle then advances four reasons that show the utter inconsistency of the unequal yoke.
First, believers and unbelievers are governed by opposing principles. Righteousness can have no fellowship with unrighteousness, nor light with darkness. The Apostle does not imply that the unbeliever is necessarily dishonest in his dealing with his fellow-man; but he acts according to his own will, without reference to God, and walks in ignorance of God.
(Vs. 15). Secondly, believers and unbelievers are under very different leadership. The believer is controlled by Christ; the unbeliever is directed by the prince of this world, Belial — a name that implies a worthless or lawless person, and hence used as a proper name to designate Satan. What concord can there be between Christ and Belial?
Thirdly, if there is no concord between Christ and Belial, there can be no part between their followers — believers and unbelievers.
(Vs. 16). Fourthly, the saints of God viewed collectively, as the temple of God, cannot be in agreement with those who pursue any idolatrous object that ignores God. The Scriptures clearly show that even under law it was God's intention to dwell among His people (Ex. 29:4545And I will dwell among the children of Israel, and will be their God. (Exodus 29:45); Lev. 2645But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. (Leviticus 26:45).12). In a much deeper and more spiritual sense is this true when the Holy Spirit has come, for the Apostle can say, "Ye are the temple of the living God".
(Vs. 17). Seeing, then, that believers are marked by righteousness and light, under the leadership of Christ, and form the temple of God, there is the imperative obligation to come out from the world and to be separate from evil. The Apostle presses his exhortation by alluding to Isaiah 52:1111Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. (Isaiah 52:11), where we read, "Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD".
(Vs. 18). Again the Apostle quotes from the Old Testament to show that in the outside place — in separation from the world and its uncleanness — believers can enjoy their relationship with God as Father. Grace, indeed, on the ground of the work of Christ has secured this relationship for believers; but only as we are in separation from the world and its evil can it be enjoyed. The Father is ever ready to manifest His love, but He cannot compromise His holiness.
Thus the Apostle seeks to arouse our consciences as to every association inconsistent with our portion and privileges as Christians, so that our feet may be kept in the narrow path of separation, with our hearts enlarged to embrace all God's people while walking in the fear of God.
The Apostle sums up his exhortation by appealing to these saints as dearly beloved, to act upon these promises, and to cleanse themselves from all filthiness of the flesh and spirit. We may, alas! be careful to maintain an outwardly blameless life, and yet be careless as to our thoughts. Walking in separation from evil without and within, we will grow in holiness as we walk in the fear of God.