Բ Կորնթացիներ / 2 Corinthians - 6 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 1-10. Then he addresses himself particularly to the Corinthians, giving them good cautions with great affection and strong arguments, ver. 11-18.
Adam Clarke: Commentary on the Bible - 1831
We should not receive the grace of God in vain, having such promises of support from him, Co2 6:1, Co2 6:2. We should act so as to bring no disgrace on the Gospel, Co2 6:3. How the apostles behaved themselves, preached, suffered, and rejoiced, Co2 6:4-10. St. Paul's affectionate concern for the Corinthians, Co2 6:11-13. He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, Co2 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, Co2 6:17, Co2 6:18,
Albert Barnes: Notes on the Bible - 1834
6:0: This chapter 2 Cor. 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 pRev_ious 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, Co2 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, Co2 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, Co2 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, Co2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 6:1, That he has approved himself a faithful minister of Christ by his exhortations, Co2 6:3, and by integrity of life, Co2 6:4, and by patient enduring all kinds of affliction and disgrace for the gospel; Co2 6:10, Of which he speaks the more boldly amongst them because his heart is open to them, Co2 6:13. and he expects the like affection from them again; Co2 6:14, exhorting them to flee the society and pollutions of idolaters, as being themselves temples of the living God.
Geneva 1599
We (1) then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.
(1) Men do not only need the ministry of the Gospel before they have received grace, in order that they may be partakers of the Gospel, but also after they have received grace they need to continue in it.
John Gill
We then, as workers together with him,.... The ministers of the Gospel are workers or labourers; their ministry is a work, and a very laborious one, which none have strength equal to, and are sufficient for; of themselves: it is a work that requires faithfulness and diligence, is honourable; and those who perform it aright deserve respect. These do not work alone: according to our version, they are "workers together with him"; meaning either God or Christ, not as co-ordinate with him, but as subordinate to him: he is the chief shepherd, they under ones; he is the chief master builder, they under workers; but inasmuch as he is with them, and they with him, he is over them, and stands by them, great honour is done them; they have encouragement to work; and hence it is that their work is successful. Though the phrase, "with him", is not in the original text, where only one word, is used, and may be rendered "fellow workers", or "fellow labourers", meaning with one another: and since therefore reconciliation was made by Christ, and the ministry of it was committed to them, and they were appointed ambassadors for him, and were in his stead, therefore, say they,
we beseech you also; you ministers also; as we have entreated the members of the church, to be reconciled to the order of the Gospel, and the laws of Christ in his house, so as fellow labourers with you, and jointly concerned in the same embassy of peace, we beseech you the ministers of the word in this church,
that ye receive not the grace of God in vain: by "the grace of God", is not meant the grace of God in regeneration, and effectual calling, which can never be received in vain; for the grace of God never fails of producing a thorough work of conversion; nor is it ever lost, but is strictly connected with eternal, glory: but by it is meant either the doctrine of grace, the Gospel of Christ, so called, because it is a declaration of the love and grace of God to sinners, ascribes salvation in part, and in whole, to the free grace of God, and is a means of implanting and increasing grace in the hearts of men. Now this may be received in vain by ministers and people, when it is but notionally received, or received in word only: when it is abused and perverted to vile purposes, and when men drop, deny it, and fall off from it; or else by the grace of God may be designed gifts of grace, qualifying for ministerial service; and the sense of the exhortation be, that they be careful that the gifts bestowed on them might not be neglected by them, but be used and improved to the advantage of the church, and the glory of Christ; by giving up themselves to study, meditation, and prayer, by labouring constantly in the word and doctrine, and by having a strict regard to their lives and conversations, "that the ministry be not blamed"; which exhortation he pursues in, and by his own example and others, in some following verses, the next being included in a "parenthesis".
John Wesley
We then not only beseech, but as fellow - labourers with you, who are working out your own salvation, do also exhort you, not to receive the grace of God - Which we have been now describing. In vain - We receive it by faith; and not in vain, if we add to this, persevering holiness.
Robert Jamieson, A. R. Fausset and David Brown
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. (2Co. 6:1-18)
workers together--with God (Acts 15:4; 1Cor 3:9). Not only as "ambassadors."
beseech--entreat (2Cor 5:20). He is describing his ministry, not exhorting directly.
you also--rather, "WE ALSO (as well as God, 2Cor 5:20) beseech" or "entreat you": 2Cor 6:14-15, on to 2Cor 7:1, is part of this entreaty or exhortation.
in vain--by making the grace of God a ground for continuance in sin (2Cor 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 1:4). "The grace of God" here, is "the reconciliation" provided by God's love (2Cor 5:18-19; compare Gal 2:2).
6:16:1: Գործակի՛ց եմք ձեր՝ եւ աղաչեմք. մի՛ ընդունայն զշնորհսն Աստուծոյ ընդունել ձեզ[4051]։ [4051] Ոմանք. Գործակից եմ ձեր... զշնորհն Աստուծոյ ընդու՛՛։
1 Ուստի, Աստծուն գործակից լինելով՝ աղաչում ենք, որ դուք Աստծու շնորհն ի զուր ընդունած չլինէք.
6 Ուստի մենք ալ գործակից ըլլալով՝ կ’աղաչենք որ Աստուծոյ շնորհքը պարապ տեղ ընդունած չըլլաք։
Գործակից եմք ձեր եւ աղաչեմք, մի՛ ընդունայն զշնորհսն Աստուծոյ ընդունել ձեզ:

6:1: Գործակի՛ց եմք ձեր՝ եւ աղաչեմք. մի՛ ընդունայն զշնորհսն Աստուծոյ ընդունել ձեզ[4051]։
[4051] Ոմանք. Գործակից եմ ձեր... զշնորհն Աստուծոյ ընդու՛՛։
1 Ուստի, Աստծուն գործակից լինելով՝ աղաչում ենք, որ դուք Աստծու շնորհն ի զուր ընդունած չլինէք.
6 Ուստի մենք ալ գործակից ըլլալով՝ կ’աղաչենք որ Աստուծոյ շնորհքը պարապ տեղ ընդունած չըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: Мы же, как споспешники, умоляем вас, чтобы благодать Божия не тщетно была принята вами.
6:1  συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ θεοῦ δέξασθαι ὑμᾶς _
6:1. Συνεργοῦντες ( Working-together-unto ) δὲ (moreover) καὶ (and) παρακαλοῦμεν (we-call-beside-unto) μὴ (lest) εἰς (into) κενὸν (to-empty) τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) δέξασθαι ( to-have-received ) ὑμᾶς: (to-ye)
6:1. adiuvantes autem et exhortamur ne in vacuum gratiam Dei recipiatisAnd we helping do exhort you that you receive not the grace of God in vain.
1. And working together we entreat also that ye receive not the grace of God in vain
6:1. But, as a help to you, we exhort you not to receive the grace of God in vain.
6:1. We then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.
We then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain:

1: Мы же, как споспешники, умоляем вас, чтобы благодать Божия не тщетно была принята вами.
6:1  συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ θεοῦ δέξασθαι ὑμᾶς _
6:1. adiuvantes autem et exhortamur ne in vacuum gratiam Dei recipiatis
And we helping do exhort you that you receive not the grace of God in vain.
6:1. But, as a help to you, we exhort you not to receive the grace of God in vain.
6:1. We then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: Ап. гордится тем, что он избран Богом к тому, чтобы принимать участие в деле спасения людей. Время же этого спасения теперь настало. Ап. при этом в форме гимна изображает те подвиги, какие ему довелось совершить для спасения людей благодатью Христовой.

1-2: Апостол увещает Коринфян, как соработник у Бога (ср. 1Кор.III:9), чтобы они не напрасно приняли благодать Христову, а использовали бы ее для своего усовершения в добродетели. Теперь для этого самое благоприятное, удобное время, потому что Раб Иеговы (ср. Ис. XLIX:8) т. е. Господь наш Иисус Христос, услышан Иеговою-Отцом Своим в Своих ходатайствах за людей, и людям открыта полная возможность к тому, чтобы совершать богоугодные дела. Господь Иисус Христос молился за нас, и Отец небесный, по Его молитве, отверзает пред нами сокровища Своей благодати (ср. толк. на Ис. XLIX:8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ministry of the Apostles.A. D. 57.
1 We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. 2 (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) 3 Giving no offence in any thing, that the ministry be not blamed: 4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; 6 By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, 7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, 8 By honour and dishonour, by evil report and good report: as deceivers, and yet true; 9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; 10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

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, v. 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, v. 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: To-day, while it is called to-day. 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, v. 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, v. 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 (ch. xi. 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, v. 4, 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 (v. 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, v. 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.
Adam Clarke: Commentary on the Bible - 1831
6:1: 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.
Albert Barnes: Notes on the Bible - 1834
6:1: We then, as workers together with him - On the meaning of this expression, see the note, Co1 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 Co2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: workers: Co2 5:18-20; Co1 3:9
beseech: Co2 5:20, Co2 10:1; Mat 23:37; Rom 12:1; Gal 4:11, Gal 4:12
ye: Jer 8:8; Gal 3:4; Heb 12:15, Heb 12:25
the: Co2 8:1, Co2 8:2; Act 14:3; Gal 2:21; Tit 2:11; Pe1 4:10
6:26:2: Զի. ՚Ի ժամանակի ընդունելութեան՝ ասէ, լուայ քեզ, եւ յաւուր փրկութեան օգնեցի՛ քեզ։ Ահա՛ւասիկ ժամանակ ընդունելի. ահա օ՛ր փրկութեան։
2 որովհետեւ ասում է. Ընդունելի ժամանակում լսեցի քեզ ւ փրկութեան օրում օգնեցի քեզ»[60]: հա հիմա է ընդունելի ժամանակը, ահա հիմա է փրկութեան օրը:[60] Եսայի 49. 8:
2 Վասն զի «Ընդունելի ժամանակի մը մէջ լսեցի քեզի», կ’ըսէ, «եւ փրկութեան օրը օգնութիւն ըրի քեզի»։ Ահա՛ հիմա է ընդունելի ժամանակը, ահա՛ հիմա է փրկութեան օրը։
Զի. Ի ժամանակի ընդունելութեան, ասէ, լուայ քեզ, եւ յաւուր փրկութեան օգնեցի քեզ: Ահաւասիկ ժամանակ ընդունելի, ահա օր փրկութեան:

6:2: Զի. ՚Ի ժամանակի ընդունելութեան՝ ասէ, լուայ քեզ, եւ յաւուր փրկութեան օգնեցի՛ քեզ։ Ահա՛ւասիկ ժամանակ ընդունելի. ահա օ՛ր փրկութեան։
2 որովհետեւ ասում է. Ընդունելի ժամանակում լսեցի քեզ ւ փրկութեան օրում օգնեցի քեզ»[60]: հա հիմա է ընդունելի ժամանակը, ահա հիմա է փրկութեան օրը:
[60] Եսայի 49. 8:
2 Վասն զի «Ընդունելի ժամանակի մը մէջ լսեցի քեզի», կ’ըսէ, «եւ փրկութեան օրը օգնութիւն ըրի քեզի»։ Ահա՛ հիմա է ընդունելի ժամանակը, ահա՛ հիմա է փրկութեան օրը։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Ибо сказано: во время благоприятное Я услышал тебя и в день спасения помог тебе. Вот, теперь время благоприятное, вот, теперь день спасения.
6:2  λέγει γάρ, καιρῶ δεκτῶ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι· ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας _
6:2. λέγει (it-fortheth) γάρ (therefore," Καιρῷ ( Unto-a-time ) δεκτῷ ( unto-receivable ) ἐπήκουσά ( I-heard-upon ) σου ( of-thee ) καὶ ( and ) ἐν ( in ) ἡμέρᾳ ( unto-a-day ) σωτηρίας ( of-a-savioring-unto ) ἐβοήθησά ( I-holler-ran-unto ) σοι : ( unto-thee ) ἰδοὺ ( thou-should-have-had-seen ,"νῦν (now) καιρὸς ( a-time ) εὐπρόσδεκτος , ( goodly-receivable-toward ," ἰδοὺ ( thou-should-have-had-seen ,"νῦν (now) ἡμέρα ( a-day ) σωτηρίας : ( of-a-savioring-unto )
6:2. ait enim tempore accepto exaudivi te et in die salutis adiuvavi te ecce nunc tempus acceptabile ecce nunc dies salutisFor he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.
2. ( for he saith, At an acceptable time I hearkened unto thee, And in a day of salvation did I succour thee: behold, now is the acceptable time; behold, now is the day of salvation):
6:2. For he says: “In a favorable time, I heeded you; and on the day of salvation, I helped you.” Behold, now is the favorable time; behold, now is the day of salvation.
6:2. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now [is] the accepted time; behold, now [is] the day of salvation.)
For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now [is] the accepted time; behold, now [is] the day of salvation:

2: Ибо сказано: во время благоприятное Я услышал тебя и в день спасения помог тебе. Вот, теперь время благоприятное, вот, теперь день спасения.
6:2  λέγει γάρ, καιρῶ δεκτῶ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι· ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας _
6:2. ait enim tempore accepto exaudivi te et in die salutis adiuvavi te ecce nunc tempus acceptabile ecce nunc dies salutis
For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.
6:2. For he says: “In a favorable time, I heeded you; and on the day of salvation, I helped you.” Behold, now is the favorable time; behold, now is the day of salvation.
6:2. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now [is] the accepted time; behold, now [is] the day of salvation.)
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Adam Clarke: Commentary on the Bible - 1831
6:2: For he saith - That is, God hath said it, by the prophet Isaiah, Isa 49:8; which place the apostle quotes verbatim et literatim from the Septuagint. And from this we may at once see what is the accepted time, and what the day of salvation. The advent of the Messiah was the עת רצון eth ratson, the time of God's pleasure or benevolence, of which all the faithful were in expectation; and the day of salvation, יום שועה yom yeshuah, was the time in which this salvation should be manifested and applied. The apostle therefore informs them that this is the time predicted by the prophet; and the ministry of reconciliation being exercised in full force is a proof that the prophecy is fulfilled; and therefore the apostle confidently asserts, Behold, Now is this accepted time, Now the Messiah reigns, Now is the Gospel dispensation, and therefore Now is the day of salvation; that is, the very time in which the power of God is present to heal, and in which every sinner believing on the Lord Jesus may be saved.
I rather think that this second verse should be read immediately after the last verse of the preceding chapter; as where it now stands it greatly disturbs the connection between the first and the third verses. I will set down the whole in the order in which I think they should stand. Co2 5:20 : Now then we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, to be reconciled to God. For he hath made him a sin-offering for us, who knew no sin, that we might be made the righteousness of God in him: for he saith, "I have heard thee in a time accepted, and in the day of salvation have I succoured thee." Behold, now is the accepted time; behold, now is the day of salvation. Immediately after this, the sixth chapter will very properly commence, and we shall see that the connection will be then undisturbed: -
We then, as fellow workers, beseech you also, that ye receive not this grace of God in vain, giving no offense in any thing, that this ministry be not blamed. This change of the place of the second verse, which every one allows must, if it stand here, be read in a parenthesis, preserves the whole connection of the apostle's discourse, and certainly sets his argument before us in a stronger light. Let us review the whole:
1. God was in Christ, reconciling the world to himself, Co2 5:18.
2. He appointed the apostles to proclaim to mankind the doctrine of reconciliation, Co2 5:19.
3. The apostles, in consequence, proclaim this doctrine; and show that Christ was a sacrifice for sin, and that through him we may be perfectly saved, Co2 5:20, Co2 5:21.
4. They show also that all this was agreeable to the declaration of God by the prophet Isaiah, Isa 49:8, where he predicts the days of the Messiah, and the grace then to be communicated, Co2 6:2.
5. The apostle then, speaking in the person of all his fellow laborers, who had this ministry of reconciliation intrusted to them, exhorts them not to receive such a benefit of God in vain, Co2 6:1.
6. He exhorts those who had embraced the Gospel not to put a stumbling block in the way of others, by acting irreligiously, lest this ministry of reconciliation should be reproached on their account, Co2 6:3.
7. He shows what conscientious and scrupulous care he and his fellow apostles took to preach and walk so that this ministry might have its full effect, Co2 6:4, etc.
This view of the subject, if I mistake not, shows a beautiful consistency throughout the whole.
Albert Barnes: Notes on the Bible - 1834
6:2: For he saith - see Isa 49:8. In that passage the declaration refers to the Messiah, and the design is there to show that God would be favorable to him; that he would hear him when he prayed, and would make him the medium of establishing a covenant with his own people, and of spreading the true religion around the earth; see my note on that place. Paul quotes the passage here not as affirming that he used it in exactly the sense, or with reference to the same design for which it was originally spoken, but as expressing the idea which he wished to convey, or in accordance with the general principle implied in its use in Isaiah. The general idea there, or the principle involved, was, that under the Messiah God would be willing to hear; that is, that he would be disposed to show mercy to the Jew and to the Gentile. This is the main idea of the passage as used by Paul. Under the Messiah, it is said by Isaiah, God would be willing to show mercy. That would be an acceptable time. That time says Paul, has arrived. The Messiah has come, and now God is willing to pardon and save. And the doctrine in this verse is, that under the Messiah, or in the time of Christ, God is willing to show mercy to people. In him alone is the throne of grace accessible, and now that he has come, God is willing to pardon, and people should avail themselves of the offers of mercy.
I have heard thee - The Messiah. I have listened to thy prayer for the salvation of the pagan world. The promise to the Messiah was, that the pagan world should be given to him; but it was a promise that it should be in answer to his prayers and intercessions. "Ask of me, and I shall give thee the pagan for thine inheritance, and the uttermost parts of the earth for thy possession;" Psa 2:8. The salvation of the pagan world, and of all who are saved, is to be in answer to the pRev_alent intercession of the Lord Jesus.
In a time accepted - In Isaiah, "in an acceptable time." The idea is, that he had prayed in a time when God was disposed to show mercy; the time when in his wise arrangements he had designed that his salvation should be extended to the world. It is a time which he had fixed as the appropriate period for extending the knowledge of his truth and his salvation; and it proves that there was to be a period which was the favorable period of salvation, that is, which God esteemed to be the proper period for making his salvation known to people. At such a period the Messiah would pray, and the prayer would be answered.
In the day of salvation - In the time when I am disposed to show salvation.
Have I succored thee - The Messiah. I have sustained thee, that is, in the effort to make salvation known. God here speaks of there being an accepted time, a limited period, in which petitions in favor of the world would be acceptable to him. That time Paul says had come; and the idea which he urges is, that people should avail themselves of that, and embrace now the offers of mercy.
Behold, now is the accepted time ... - The meaning of this passage is, the "Messiah is come. The time referred to by Isaiah has arrived. It is now a time when God is ready to show compassion, to hear prayer, and to have mercy on mankind. Only through the Messiah, the Lord Jesus, does he show mercy, and people should therefore now embrace the offers of pardon." The doctrine taught here, therefore. is, that through the Lord Jesus, and where he is preached, God is willing to pardon and save people; and this is true wheRev_er he is preached, and as long as people live under the sound of the gospel. The world is under a dispensation of mercy, and God is willing to show compassion, and while this exists, that is, while people live, the offers of salvation are to he freely made to them. The time will come when it will not be an acceptable time with God. The day of mercy will be closed; the period of trial will be ended; and people will be removed to a world where no mercy is shown, and where compassion is unknown. This verse, which should be read as a parenthesis, is designed to be connected with the argument which the apostle is urging, and which he presented in the pRev_ious chapter. The general doctrine is, that people should seek reconciliation with God. To enforce that, he here says, that it was now the acceptable time, the time when God was willing to be reconciled to human beings. The general sentiment of this passage may be thus expressed:
(1) Under the gospel it is an acceptable time, a day of mercy, a time when God is willing to show mercy to people.
(2) there may be special seasons which may be especially called the acceptable, or accepted time:
(a) When the gospel is pressed on the attention by the faithful preaching of his servants, or by the urgent entreaties of friends;
(b) When it is brought to our attention by any striking dispensation of Providence;
(c) When the Spirit of God strives with us, and brings us to deep reflection, or to conviction for sin;
(d) In a Rev_ival of religion, when many are pressing into the kingdom - it is at all such seasons an accepted time, a day of salvation. a day which we should improve. It is "now" such a season, because:
(i) The time of mercy will pass by, and God will not be willing to pardon the sinner who goes unprepared to eternity.
(ii) Because we cannot calculate on the future. We have no assurance, no evidence that we shall live another day, or hour.
(iii) It is taught here, that the time will come when it will not be an accepted time. Now is the accepted time; at some future period it will not be.
If people grieve away the Holy Spirit; if they continue to reject the gospel; if they go unprepared to eternity, no mercy can be found. God does not design to pardon beyond the grave. He has made no provision for forgiveness there; and they who are not pardoned in this life, must be unpardoned foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: a time: Isa 49:8, Isa 61:2; Eze 16:8; Luk 4:19, Luk 19:42-44; Heb 3:7, Heb 3:13, Heb 4:7
Geneva 1599
(2) (For he saith, I have heard thee in a time (a) accepted, and in the day of salvation have I succoured thee: behold, now [is] the accepted time; behold, now [is] the day of salvation.)
(2) In that grace is offered, it is by the grace of God, who has appointed times and seasons to all things, that we may take occasion when it is offered.
(a) Which I of my free mercy and love towards you liked and appointed. And at this time God poured out his marvellous love upon us.
John Gill
For he saith, I have heard thee in a time accepted,.... These words are a citation from Is 49:8 and are spoken by the Father to Christ, declaring he had heard him, as he always did. He heard him when he put up that prayer to him, recorded Jn 17:1 for the glorification of himself, by strengthening him as man in his work, by raising him from the dead, setting him at his own right hand, and giving him the glory he had with him before the world was; for the good of his people, the preservation of those that were called, the conversion of them that are called, and the glorification of all the Father had given him: he heard him in the garden, and answered him; the will of God was done according to his desire, and his will was conformed to the will of his Father, and he was delivered from the fear of death; his ends in his prayer there were answered, which were to show the greatness of his sufferings, the impossibility of man's salvation in any other way, and that there could be no alteration made in the methods of obtaining it. He heard him on the cross with respect to the deliverance of him from man, with regard to his being forsaken by God, and for the forgiveness of his enemies. Now this period of time in which he was heard on account of these several things, is called a time accepted; or, as in the Hebrew text, , "a time of good will, or acceptance"; a season in which God expressed good will to the sons of men, by sending his own Son to work out salvation for them; this was good will to men, and not to angels, to such as were ungodly, enemies, sinners, and the worst of sinners: it was a time very grateful to him; it was "the accepted year of the Lord"; the sufferings, sacrifice, satisfaction, and righteousness of his Son were well pleasing to him; because his purposes, promises, and covenant transactions had their accomplishment, his perfections were glorified, and his people saved. And it was a time of acceptance, or an acceptable time to men, since it was the day of their salvation, and therefore must be exceedingly agreeable to all such who see their need of it, know the worth of it, and are sensible that there is no other way of salvation than by him.
And in the day of salvation have I succoured thee. These words are still spoken to Christ, who whilst he was in human nature, working out the salvation of his people, by his obedience, sufferings, and death, was succoured, or helped by his Father. This help was promised to him as man, and he expected it, and exercised faith on God for it, and which was actually and punctually given him; and which is no instance of weakness in Christ, who is the mighty God, and was mighty to save; but an indication of the Father's regard to the human nature of Christ, and of his concern for the salvation of men; and also shows what power and strength were necessary to accomplish it.
Behold, now is the accepted time; behold, now is the day of salvation. These are the words of the apostle, applying the former to the present Gospel dispensation; which he introduces with prefixing a "behold" to each sentence, in order to raise both attention to, and admiration at what is delivered:
now is the accepted time; not that the Gospel dispensation is a milder dispensation of things, in which God will accept of an imperfect sincere obedience to his law, in the room of a perfect one; or in which Christ is now offered to sinners, and it is left to them whether they will accept of him or not: but it is so called, because God and Christ now testify their good will to the sons of men, and are ready to accept of, and embrace poor sensible sinners coming to them; and because the Gospel publishes salvation by Christ, which, as it is worthy of their acceptation, cannot but be acceptable to them: now is the day of salvation: now is salvation preached, as being done, already obtained by Christ for sinners, the chief of sinners; it is now brought home to their souls by the ministration of the Gospel under the influence of the Spirit of God; now sinners are convinced of their need of it, and that it cannot be had elsewhere; now they are made to submit to Christ, to be saved by him, and him alone, are encouraged to believe in him, and are by him actually possessed of it. "Now" is, and not yesterday was, the day of salvation; and "now", and that for ever, that is, as long as the Gospel dispensation continues; for it will be always now till all the elect of God are gathered in. This day of grace and salvation will never be over till that time comes; it is still "now is the day of salvation": though men may have long withstood the ministration of the Gospel, and notwithstanding their manifold sins and transgressions. There is no withstanding the "now" of grace when it comes with the power of the Holy Ghost.
John Wesley
For he saith - The sense is, As of old there was a particular time wherein God was pleased to pour out his peculiar blessing, so there is now. And this is the particular time: this is a time of peculiar blessing. Is 49:8.
Robert Jamieson, A. R. Fausset and David Brown
For--God's own promise is the ground of our exhortation.
he saith--God the Father saith to God the Son, and so to all believers who are regarded as one with Him.
heard thee--In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare Jn 17:9, Jn 17:15, Jn 17:20, Jn 17:24).
accepted . . . accepted--The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (Is 49:8, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Ps 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (2Cor 6:1) the word of reconciliation in His accepted time.
in the day of salvation--"in a day of salvation" (Lk 4:18-19, Lk 4:21; Lk 19:42; Heb 3:7).
6:36:3: Մի՛ եւ մի՛ իւիք տայցէք պատճառս, զի մի՛ արատեսցի պաշտօնն[4052]. [4052] Ոմանք. Մի՛ եւ մի՛ իրիք. կամ՝ իրօք տացէք պատ՛՛։
3 Եւ ոչ մի առիթով պատճառ մի՛ եղէք, որ մեր պաշտօնը չարատաւորուի.
3 Ոեւէ մէկուն գայթակղութիւն չենք պատճառեր, որպէս զի մեր պաշտօնը չարատաւորուի։
[26]Մի՛ եւ մի՛ իւիք տայցէք պատճառս``, զի մի՛ արատեսցի պաշտօնն:

6:3: Մի՛ եւ մի՛ իւիք տայցէք պատճառս, զի մի՛ արատեսցի պաշտօնն[4052].
[4052] Ոմանք. Մի՛ եւ մի՛ իրիք. կամ՝ իրօք տացէք պատ՛՛։
3 Եւ ոչ մի առիթով պատճառ մի՛ եղէք, որ մեր պաշտօնը չարատաւորուի.
3 Ոեւէ մէկուն գայթակղութիւն չենք պատճառեր, որպէս զի մեր պաշտօնը չարատաւորուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Мы никому ни в чем не полагаем претыкания, чтобы не было порицаемо служение,
6:3  μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, ἵνα μὴ μωμηθῇ ἡ διακονία,
6:3. μηδεμίαν (to-lest-moreover-one) ἐν (in) μηδενὶ (unto-lest-moreover-one) διδόντες ( giving ) προσκοπήν, (to-a-felling-toward) ἵνα (so) μὴ (lest) μωμηθῇ (it-might-have-been-blemished-unto) ἡ (the-one) διακονία, (a-raising-through-unto,"
6:3. nemini dantes ullam offensionem ut non vituperetur ministeriumGiving no offence to any man, that our ministry be not blamed.
3. giving no occasion of stumbling in anything, that our ministration be not blamed;
6:3. May we never give offense to anyone, so that our ministry may not be disparaged.
6:3. Giving no offence in any thing, that the ministry be not blamed:
Giving no offence in any thing, that the ministry be not blamed:

3: Мы никому ни в чем не полагаем претыкания, чтобы не было порицаемо служение,
6:3  μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, ἵνα μὴ μωμηθῇ ἡ διακονία,
6:3. nemini dantes ullam offensionem ut non vituperetur ministerium
Giving no offence to any man, that our ministry be not blamed.
6:3. May we never give offense to anyone, so that our ministry may not be disparaged.
6:3. Giving no offence in any thing, that the ministry be not blamed:
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Все, что здесь перечисляет Апостол, представляет собою только разновидности одной добродетели - "терпения". Первый вид "терпения" - перенесение "бедствий", т. е. внешних преследований, второй - перенесение "нужд", т. е. тягостей, которые сопровождают или являются результатом преследований. На третьем месте стоят "тягостные обстоятельства", которые удручают, главным образом, душу преследуемого. Затем он упоминает об ударах, какие получал (Деян XVI:23: и сл. ), о заточении своем в темницу, о необходимости часто переселяться из одного места в другое (изгнания. По другому переводу: народные волнения). Наконец терпение свое Апостол показал в своих усиленных трудах на благо Церкви (1Кор.III:8), в бдении по ночам, когда это было нужно (Деян XX:31) и в постах(Деян XIV:23; XIII:2: и сл. ).
Adam Clarke: Commentary on the Bible - 1831
6:3: Giving no offense - The word προσκοπη, read προσκομμα, Rom 14:13, signifies a stumbling block in general, or any thing over which a man stumbles or falls; and here means any transgression or scandal that might take place among the ministers, or the Christians themselves, whereby either Jews or Gentiles might take occasion of offense, and vilify the Gospel of Christ.
Albert Barnes: Notes on the Bible - 1834
6:3: Giving no offence in anything - We the ministers of God, Co2 6:1. The word rendered "offence" means, properly, stumbling; then offence, or cause of offence, a falling into sin. The meaning here is, "giving no occasion for contemning or rejecting the gospel;" and the idea of Paul is, that he and his fellow-apostles so labored as that no one who saw or knew them, should have occasion to reproach the ministry, or the religion which they preached; but so that in their pure and self-denying lives, the strongest argument should be seen for embracing it; compare Mat 10:16; Co1 8:13; Co1 10:32-33. See the Phi 2:15 note; Th1 2:10; Th1 5:22 notes. How they conducted so as to give no offence he states in the following verses.
That the ministry be not blamed - The phrase, "the ministry," refers here not merely to the ministry of Paul, that is, it does not mean merely that he would be subject to blame and reproach, but that the ministry itself which the Lord Jesus had established would be blamed, or would be reproached by the improper conduct of anyone who was engaged in that work. The idea is, that the misconduct of one minister of the gospel would bring a reproach upon the profession itself, and would pRev_ent the usefulness and success of others, just as the misconduct of a physician exposes the whole profession to reproach, or the bad conduct of a lawyer reflects itself in some degree on the entire profession. And it is so everywhere. The errors, follies, misconduct, or bad example of one minister of the gospel brings a reproach upon the sacred calling itself, and pRev_ents the usefulness of many others. Ministers do not stand alone. And though no one can be responsible for the errors and failings of others, yet no one can avoid suffering in regard to his usefulness by the sins of others. Not only, therefore, from a regard to his personal usefulness should every minister be circumspect in his walk, but from respect to the usefulness of all others who sustain the office of the ministry, and from respect to the success of religion all over the world. Paul made it one of the principles of his conduct so to act that no man should have cause to speak reproachfully of the ministry on his account. In order to this, he felt; it to be necessary not only to claim and assert honor for the ministry, but to lead such a life as should deserve the respect of people. If a man wishes to secure respect for his calling, it must be by living in the manner which that calling demands, and then respect and honor will follow as a matter of course; see Calvin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: Co2 1:12, Co2 8:20; Mat 17:27, Mat 18:6; Rom 14:13; Co1 8:9-13, Co1 9:12, Co1 9:22; Co1 10:23, Co1 10:24, Co1 10:32, Co1 10:33
Geneva 1599
(3) Giving no offence in any thing, that the ministry be not blamed:
(3) He shows the Corinthians a pattern of a true minister in his own example, and in Timothy and Silvanus, to the end that he might procure authority for himself and his companions like him, as he purposed from the beginning.
John Gill
Giving no offence in anything,.... These words are in connection with 2Cor 6:1 and to be considered either as a continuation of the exhortation to others, that they would take care to give no offence to any; or rather as an account the apostle gives of himself, and other ministers, by way of example; and is as if he had said, I Paul, Timotheus, Silvanus, and other ministers of the word, take all possible care to lay no stumblingblock in the way of the hearers of the Gospel; to give no offence to them that are without, or to them that are within, to Jew or Gentile, or to the church of God, neither by word nor writing, by doctrine or conversation, or in any way whatever: that the ministry be not blamed; the ministry of the word of reconciliation, which they had received of the Lord Jesus. The apostle knew there were persons enow who were waiting all opportunities, and taking all advantages to vilify and reproach the ministry of the Gospel, and so hinder its progress and spread; and that if that was once brought into contempt by the disagreeable conduct of the preachers of it, there would be but little hope of success from it. Some copies read, "our ministry"; and so the Vulgate Latin and Syriac versions; the Ethiopic version reads, "your ministry".
John Wesley
Giving, as far as in us lies, no offence, that the ministry be not blamed on our account.
Robert Jamieson, A. R. Fausset and David Brown
Resuming the connection with 2Cor 6:1, interrupted by the parenthetical 2Cor 6:2. "Giving no offense" (compare 1Cor 10:33), "approving ourselves," and all the other participles down to 2Cor 6:10, are nominatives to "we also entreat you" (2Cor 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [ALFORD]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare Rom 14:13).
6:46:4: այլ յամենայնի ընծայեցուցէ՛ք զանձինս ձեր իբրեւ զպաշտօնեա՛յս Աստուծոյ՝ համբերութեամբ բազմաւ, ՚ի նեղութիւնս, ՚ի վի՛շտս, ՚ի չարչարա՛նս,
4 այլ, բոլոր դէպքերում, դուք ձեզ[61], ներկայացրէ՛ք իբրեւ Աստծու պաշտօնեաներ՝ ցոյց տալով մեծ համբերութիւն նեղութիւնների մէջ, վշտերի մէջ, չարչարանքների մէջ,[61] Յունարէնը ձեզ բառի փոխարէն ունի մեզ:
4 Բայց ամէն բանի մէջ մեր անձը կ’ընծայենք՝ Աստուծոյ սպասաւորներու պէս՝ շատ համբերութիւնով վշտերու մէջ, տառապանքներու, նեղութիւններու,
այլ յամենայնի [27]ընծայեցուցէք զանձինս ձեր`` իբրեւ զպաշտօնեայս Աստուծոյ համբերութեամբ բազմաւ ի նեղութիւնս, ի վիշտս, ի չարչարանս:

6:4: այլ յամենայնի ընծայեցուցէ՛ք զանձինս ձեր իբրեւ զպաշտօնեա՛յս Աստուծոյ՝ համբերութեամբ բազմաւ, ՚ի նեղութիւնս, ՚ի վի՛շտս, ՚ի չարչարա՛նս,
4 այլ, բոլոր դէպքերում, դուք ձեզ[61], ներկայացրէ՛ք իբրեւ Աստծու պաշտօնեաներ՝ ցոյց տալով մեծ համբերութիւն նեղութիւնների մէջ, վշտերի մէջ, չարչարանքների մէջ,
[61] Յունարէնը ձեզ բառի փոխարէն ունի մեզ:
4 Բայց ամէն բանի մէջ մեր անձը կ’ընծայենք՝ Աստուծոյ սպասաւորներու պէս՝ շատ համբերութիւնով վշտերու մէջ, տառապանքներու, նեղութիւններու,
zohrab-1805▾ eastern-1994▾ western am▾
6:44: но во всем являем себя, как служители Божии, в великом терпении, в бедствиях, в нуждах, в тесных обстоятельствах,
6:4  ἀλλ᾽ ἐν παντὶ συνίσταντες ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις,
6:4. ἀλλ' (other) ἐν (in) παντὶ (unto-all) συνιστάνοντες ( standing-together ) ἑαυτοὺς (to-selves) ὡς (as) θεοῦ (of-a-Deity) διάκονοι: (raisers-through) ἐν (in) ὑπομονῇ (unto-a-staying-under) πολλῇ, (unto-much,"ἐν (in) θλίψεσιν, (unto-pressings,"ἐν (in) ἀνάγκαις, (unto-armings-up,"ἐν (in) στενοχωρίαις, (unto-narrowed-spacings-unto,"
6:4. sed in omnibus exhibeamus nosmet ipsos sicut Dei ministros in multa patientia in tribulationibus in necessitatibus in angustiisBut in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,
4. but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses,
6:4. But in all things, let us exhibit ourselves as ministers of God with great patience: through tribulation, difficulties, and distress;
6:4. But in all [things] approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
But in all [things] approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses:

4: но во всем являем себя, как служители Божии, в великом терпении, в бедствиях, в нуждах, в тесных обстоятельствах,
6:4  ἀλλ᾽ ἐν παντὶ συνίσταντες ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις,
6:4. sed in omnibus exhibeamus nosmet ipsos sicut Dei ministros in multa patientia in tribulationibus in necessitatibus in angustiis
But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,
6:4. But in all things, let us exhibit ourselves as ministers of God with great patience: through tribulation, difficulties, and distress;
6:4. But in all [things] approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:4: But in all things approving ourselves - The apostle now proceeds to show how conscientiously himself and his fellow laborers acted, in order to render the ministry of reconciliation effectual to the salvation of men. They not only gave no offense in any thing, but they labored to manifest themselves to be the genuine ministers of God, in much patience - bearing calmly up under the most painful and oppressive afflictions.
In afflictions - Εν θλιψεσιν. This may signify the series of persecutions and distresses in general; the state of cruel suffering in which the Church of God and the apostles then existed.
In necessities - Εν αναγκαις· Straits and difficulties; including all that want and affliction which arose from the impoverished state of the Church.
In distresses - Εν στενοχωριαις. Such straits and difficulties as were absolutely unavoidable and insurmountable. The word implies, being reduced to a narrow place, driven to a corner, hemmed in on every side, as the Israelites were at the Red Sea; the sea before them, Pharaoh and his host behind them, and Egyptian fortresses on either hand. God alone could bring them out of such difficulties, when their enemies themselves saw that the wilderness had shut them in. So was it often with the apostles; all human help failed, and their deliverance came from God alone.
Albert Barnes: Notes on the Bible - 1834
6:4: But in all things - In every respect. In all that we do. In every way, both by words and deeds. How this was done, Paul proceeds to state in the following verses.
Approving ourselves as the ministers of God - Margin, "Commending." Tyndale renders it, "In all things let us behave ourselves as the ministers of God." The idea is, that Paul and his fellowlaborers endeavored to live as became the ministers of God, and so as to commend the ministry to the confidence and affection of people. They endeavored to live as was appropriate to those who were the ministers of God, and so that the world would be disposed to do honor to the ministry.
In much patience - In the patient endurance of afflictions of all kinds. Some of his trials he proceeds to enumerate. The idea is, that a minister of God, in order to do good and to commend his ministry, should set an example of patience. He preaches this as a duty to others; and if, when he is poor, persecuted, oppressed, calumniated, or imprisoned, he should complain, or be insubmissive, the consequence would be that he would do little good by all his preaching. And no one can doubt, that God often places his ministers in circumstances of special trial, among other reasons, in order that they may illustrate their own precepts by their example, and show to their people with what temper and spirit they may and ought to suffer. Ministers often do a great deal more good by their example in suffering than they do in their preaching. It is easy to preach to others; it is not so easy to manifest just the right spirit in time of persecution and trial. People too can resist preaching, but they cannot resist the effect and power of a good example in times of suffering. In regard to the manner in which Paul says that the ministry may commend itself, it may be observed, that he groups several things together; or mentions several classes of influences or means. In this and the next verse he refers to various kinds of afflictions. In the following verses he groups several things together, pertaining to a holy life, and a pure conversation.
In afflictions - In all our afflictions; referring to all the afflictions and trials which they were called to bear. The following words, in the manner of a climax, specify more particularly the kinds of trials which they were called to endure.
In necessities - This is a stronger term than afflictions, and denotes the distress which arose from want. He everywhere endured adversity. It denotes unavoidable distress and calamity.
In distresses - The word used here (στενοχωρία stenochō ria) denotes properly straitness of place, lack of room; then straits, distress, anguish. It is a stronger word than either of those which he had before used. See it explained in the notes on Rom 2:9. Paul means that in all these circumstances he had evinced patience, and had endeavored to act as became a minister of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: in all: Co2 2:17, Co2 7:11; Act 2:22; Rom 14:18, Rom 16:10; Co1 9:11; Th1 2:3-11; Ti1 2:15
approving: Gr. commending, Co2 4:2; Rom 5:8
as: Co2 3:6, Co2 11:23; Isa 61:6; Joe 1:9, Joe 2:17; Co1 3:5, Co1 4:1; Th1 3:2; Ti1 4:6
in much: Co2 12:12; Luk 21:19; Rom 5:3, Rom 5:4; Col 1:11; Th1 5:14; Ti1 6:11; Ti2 3:10; Heb 12:1; Jam 5:7-10; Rev 1:9, Rev 3:10
afflictions: Co2 4:17; Act 20:23, Act 20:24; Col 1:24; Th1 3:3; Ti2 1:8, Ti2 3:11, Ti2 3:12, Ti2 4:5
necessities: Co2 11:9, Co2 11:27, Co2 12:10; Act 20:34; Co1 4:11, Co1 4:12; Phi 4:11, Phi 4:12
distresses: Co2 4:8; Rom 8:35, Rom 8:36; Th1 3:7
Geneva 1599
But in all [things] (b) approving ourselves as the ministers of God, (4) in much patience, in afflictions, in necessities, in distresses,
(b) Declare and indeed show. (4) He first of all reckons up those things which are neither always in the ministers, nor without exception, unless they are there according to the minister's bodily condition. Patience, however, is an exception, which also is one of the virtues which ought to always be in a good minister.
John Gill
But in all things approving ourselves,.... It is not sufficient for a minister of the Gospel to avoid everything that might bring any blot or scandal on his ministry; but he should in all things, and by all ways and means, proper, lawful, and laudable, approve, prove, and show himself to be a true and faithful dispenser of the word. All in such an office ought to make it appear, that they are such by behaving and conducting
as the ministers of God; as becomes such, whom he has chosen, called, and fitted for that service; and particularly in, or
by much patience; by a large, constant, and continued exercise of that grace; and by bearing patiently many things for the sake of Christ, and his Gospel, without murmuring at the hand of God, or being angry with men, and without fainting and sinking in their own spirits:
in afflictions; that is, in patiently bearing, them. This word may be considered as a general word, including all sorts of afflictions whatever, of which the following are particular species:
in necessities; want of food, drink, and raiment, being hungry, thirsty, and naked, as the apostles sometimes were: in distresses; both of bad mind; being in such straits and difficulties they know not where to look, what course to steer, or which way to turn themselves.
John Wesley
But approving ourselves as the ministers of God - Such as his ministers ought to be. In much patience - Shown, In afflictions, necessities, distresses - All which are general terms. In stripes, imprisonments, tumults - Which are particular sorts of affliction, necessity, distress In labours, watchings, fastings - Voluntarily endured. All these are expressed in the plural number, to denote a variety of them. In afflictions, several ways to escape may appear, though none without difficulty in necessities, one only, and that a difficult one; in distresses, none at all appears.
Robert Jamieson, A. R. Fausset and David Brown
Translate, to mark the true order of the Greek words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to 2Cor 3:1, he implies, We commend ourselves, not like them by word, but by deed.
patience-- (2Cor 12:12). Put first. "Pure-minded" follows (2Cor 6:6). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.
6:56:5: ՚ի գանս, ՚ի բա՛նտս, ՚ի խռովութիւնս, յաշխատութիւնս, ՚ի հսկմո՛ւնս, ՚ի պահս,
5 հարուածների տակ, բանտերում, խռովութիւնների մէջ, տքնութիւնների մէջ, հսկումների մէջ, ծոմապահութեան մէջ,
5 Ծեծերու, բանտերու, խռովութիւններու, աշխատութիւններու, հսկումներու, ծոմերու մէջ,
ի գանս, ի բանտս, ի խռովութիւնս, յաշխատութիւնս, ի հսկմունս, ի պահս:

6:5: ՚ի գանս, ՚ի բա՛նտս, ՚ի խռովութիւնս, յաշխատութիւնս, ՚ի հսկմո՛ւնս, ՚ի պահս,
5 հարուածների տակ, բանտերում, խռովութիւնների մէջ, տքնութիւնների մէջ, հսկումների մէջ, ծոմապահութեան մէջ,
5 Ծեծերու, բանտերու, խռովութիւններու, աշխատութիւններու, հսկումներու, ծոմերու մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
6:55: под ударами, в темницах, в изгнаниях, в трудах, в бдениях, в постах,
6:5  ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις,
6:5. ἐν (in) πληγαῖς, (unto-smitings,"ἐν (in) φυλακαῖς, (unto-guardings,"ἐν (in) ἀκαταστασίαις, (unto-un-standings-down-unto,"ἐν (in) κόποις, (unto-fells,"ἐν (in) ἀγρυπνίαις, (unto-un-sleepings-unto,"ἐν (in) νηστείαις, (unto-non-eatings-of,"
6:5. in plagis in carceribus in seditionibus in laboribus in vigiliis in ieiuniisIn stripes, in prisons, in seditions, in labours, in watchings, in fastings,
5. in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;
6:5. despite wounds, imprisonment, and rebellion; with hard work, vigilance, and fasting;
6:5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;
In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings:

5: под ударами, в темницах, в изгнаниях, в трудах, в бдениях, в постах,
6:5  ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις,
6:5. in plagis in carceribus in seditionibus in laboribus in vigiliis in ieiuniis
In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6:5. despite wounds, imprisonment, and rebellion; with hard work, vigilance, and fasting;
6:5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:5: In stripes, in imprisonments - Of these the history of the Acts of the Apostles gives ample testimony; and there were doubtless many instances of persecution in various forms which are not on record.
In tumults - Ακαταστασιαις· Insurrections raised against them because of the Gospel. It is more natural to understand the word thus, than of agitations, or tossings to and fro in consequence of their unsettled state of life; or because of persecution, which obliged them to flee from place to place.
In labors - Both with our own hands to provide for ourselves the necessaries of life, that we might not be chargeable to others; and in labors to spread the Gospel of God through all countries where his providence opened our way.
In watchings - Passing many nights without sleep or rest.
In fastings - Partly constrained through want of food; and partly voluntary, as a means of obtaining an increase of grace both for ourselves and for the Churches.
Albert Barnes: Notes on the Bible - 1834
6:5: In stripes - In this verse, Paul proceeds to specifications of what he had been called to endure. In the pRev_ious verse, he had spoken of his afflictions in general terms. In this expression, he refers to the fact that he and his fellow-laborers were scourged in the synagogues and cities as if they had been the worst of people. In Co2 11:23-25, Paul says that he had been scourged five times by the Jews, and had been thrice beaten with rods. See the notes on that place.
In imprisonments - As at Philippi; Act 16:24 ff. It was no uncommon thing for the early preachers of Christianity to be imprisoned.
In tumults - Margin, "Tossing to and fro." The Greek word (ἀκαταστασία akatastasia) denotes properly "instability," thence disorder, tumult, commotion. Here it means that in the various tumults and commotions which were produced by the preaching of the gospel, Paul endeavored to act as became a minister of God. Such tumults were excited at Corinth Act 18:6; at Philippi Act 16:19-20; at Lystra and Derbe Act 14:19; at Ephesus Acts 19, and in various other places. The idea is, that if the ministers of religion are assailed by a lawless mob, they are to endeavor to show the spirit of Christ there, and to evince all patience, and to do good even in such a scene. Patience and the Christian spirit may often do more good in such scenes than much preaching would do elsewhere.
In labors - Referring probably to the labors of the ministry, and its incessant duties, and perhaps also to the labors which they performed for their own support, as it is well known that Paul and probably also the other apostles, labored often to support themselves.
In watchings - In wakefulness, or lack of sleep. He probably refers to the fact that in these arduous duties, and in his travels, and in anxious cares for the churches, and for the advancement of religion, he was often deprived of his ordinary rest. He refers to this again in Co2 11:27.
In fastings - Referring probably not only to the somewhat frequent fasts to which he voluntarily submitted as acts of devotion, but also to the fact that in his travels, when abroad and among strangers, he was often destitute of food. To such trials, those who traveled as Paul did, among strangers, and without property, would be often compelled to submit; and such trials, almost without number, the religion which we now enjoy has cost. It at first cost the painful life, the toils, the anxieties, and the sufferings of the Redeemer; and it has been propagated and perpetuated amidst the deep sorrows, the sacrifices, and the tears and blood of those who have contributed to perpetuate it on earth. For such a religion, originated, extended, and preserved in such a manner, we can never express suitable gratitude to God. Such a religion we cannot overestimate in value; and for the extension and perpetuity of such a religion, we also should be willing to practice unwearied self denial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: stripes: Co2 11:23-25; Deu 25:3; Isa 53:5; Act 16:23
imprisonments: Kg1 22:27; Ch2 16:10; Jer 33:1, Jer 37:15, Jer 37:16, Jer 38:6; Mat 14:3, Mat 14:10; Act 5:18; Act 12:4, Act 12:5, Act 16:24, Act 22:24, Act 23:35, Act 24:27, Act 26:10, Act 26:29, Act 28:16, Act 28:17, Act 28:30; Eph 3:1; Phi 1:13; Ti2 1:8, Ti2 2:9; Heb 11:36, Heb 13:23; Rev 2:10
in tumults: or, in tossings to and fro, Co2 1:8-10; Act 14:19, Act 17:5, Act 18:12-17, Act 19:23-34, Act 21:27-35, Act 22:23, Act 23:10
labours: Co2 11:23; Co1 15:10; Th1 2:9; Ti1 4:10
watchings: Co2 11:27; Eze 3:17; Mar 13:34-37; Act 20:31; Ti2 4:5; Heb 13:17
fastings: Mat 9:15; Act 13:3, Act 14:23; Co1 7:5
Geneva 1599
In stripes, in imprisonments, in (c) tumults, in labours, in watchings, in fastings;
(c) In tossing to and fro, finding no place of rest and quietness.
John Gill
In stripes,.... As the Apostle Paul particularly was, who was thrice beaten with rods, and five times scourged by the Jews with the scourge of forty stripes save one.
In imprisonments; under which are included bonds, in which they often were for the Gospel of Christ:
in tumults; and uproars of the people, when their lives were frequently in imminent danger: or "in tossings to and fro"; being drove from place to place through the fury of their enemies;
in labours; in a laborious ministry of the word, and administration of ordinances; or by labouring with their own hands to supply their necessities:
in watchings; being obliged to work night and day at their hand labour, and in preaching, praying, and singing psalms; which exercises they were often employed in at midnight:
in fastings; by which are meant not voluntary, but involuntary ones, through want of food to eat.
John Wesley
In tumults - The Greek word implies such attacks as a man cannot stand against, but which bear him hither and thither by violence.
Robert Jamieson, A. R. Fausset and David Brown
stripes-- (2Cor 11:23-24; Acts 16:23).
imprisonments-- (2Cor 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle.
tumults-- (Acts 13:50; Acts 14:5, Acts 14:19; Acts 16:22; and recently Acts 19:23-41).
labours--in the cause of Christ (2Cor 11:23; Rom 16:12).
watchings-- (2Cor 11:27). Sleepless nights.
fastings--The context here refers to his trials, rather than devotional exercises (compare 2Cor 11:27). Thus "foodlessness" would seem to be the sense (compare 1Cor 4:11; Phil 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in 2Cor 11:27 it is spoken of independently of "hunger and thirst." (Compare Lk 2:37; Acts 10:30; Acts 14:23). However, Mt 15:32; Mk 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. GAUSSEN remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."
6:66:6: ՚ի սրբութեան, ՚ի գիտութեան, յերկայնմտութեան, ՚ի քաղցրութեան, ՚ի Հոգի՛ Սուրբ, ՚ի սէ՛ր առանց կեղծաւորութեան[4053], [4053] Ոմանք. ՚Ի սրբութիւն, ՚ի գիտութեան... ՚ի քաղցրութեան, ՚ի հեզութեան, ՚ի Հոգի Սուրբ։
6 սրբութեամբ, գիտութեամբ, համբերութեամբ, քաղցրութեամբ, Սուրբ Հոգով, անկեղծ սիրով,
6 Մաքրութիւնով, գիտութիւնով, երկայնմտութիւնով, քաղցրութիւնով, Սուրբ Հոգիով, անկեղծ սիրով,
ի սրբութեան, ի գիտութեան, յերկայնմտութեան, ի քաղցրութեան, ի Հոգի Սուրբ, ի սէր առանց կեղծաւորութեան:

6:6: ՚ի սրբութեան, ՚ի գիտութեան, յերկայնմտութեան, ՚ի քաղցրութեան, ՚ի Հոգի՛ Սուրբ, ՚ի սէ՛ր առանց կեղծաւորութեան[4053],
[4053] Ոմանք. ՚Ի սրբութիւն, ՚ի գիտութեան... ՚ի քաղցրութեան, ՚ի հեզութեան, ՚ի Հոգի Սուրբ։
6 սրբութեամբ, գիտութեամբ, համբերութեամբ, քաղցրութեամբ, Սուրբ Հոգով, անկեղծ սիրով,
6 Մաքրութիւնով, գիտութիւնով, երկայնմտութիւնով, քաղցրութիւնով, Սուրբ Հոգիով, անկեղծ սիրով,
zohrab-1805▾ eastern-1994▾ western am▾
6:66: в чистоте, в благоразумии, в великодушии, в благости, в Духе Святом, в нелицемерной любви,
6:6  ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ,
6:6. ἐν (in) ἁγνότητι, (unto-purenesses,"ἐν (in) γνώσει, (unto-an-acquainting,"ἐν (in) μακροθυμίᾳ, (unto-a-long-passioning-unto,"ἐν (in) χρηστότητι, (unto-an-affordedness,"ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ, (unto-hallow-belonged,"ἐν (in) ἀγάπῃ (unto-an-excessing-off) ἀνυποκρίτῳ, (unto-un-separated-under,"
6:6. in castitate in scientia in longanimitate in suavitate in Spiritu Sancto in caritate non fictaIn chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
6. in pureness, in knowledge, in longsuffering, in kindness, in the Holy Ghost, in love unfeigned,
6:6. by chastity, knowledge, and longsuffering; in pleasantness, in the Holy Spirit, and in unfeigned charity;
6:6. By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned:

6: в чистоте, в благоразумии, в великодушии, в благости, в Духе Святом, в нелицемерной любви,
6:6  ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ,
6:6. in castitate in scientia in longanimitate in suavitate in Spiritu Sancto in caritate non ficta
In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
6:6. by chastity, knowledge, and longsuffering; in pleasantness, in the Holy Spirit, and in unfeigned charity;
6:6. By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Во главе перечисляемых здесь добродетелей стоит "чистота" или непорочность сердца и воли (ср. 1Пет. I:22). - Благость -это расположенность к людям, стремление сделать им хорошее. - Дух Святой -не Третье Лицо Св. Троицы - если уже упомянул бы о Нем Ап., то сделал бы это ранее, - а та животворная сила Духа, которая проявлялась в проповеди Апостола в Коринфе (1Кор.II:4) и в других местах. - Сила Божия -это способность подтверждать свое учение чудесами. - Оружие правды -это все слова и дела Павла, направленные к утверждению правой веры.
Adam Clarke: Commentary on the Bible - 1831
6:6: By pureness - Εν ἁγνοτητι· In simplicity of intention, and purity of affection; together with that chastity and holiness of life which the Gospel enjoins.
By knowledge - Of the Divine mysteries.
By long-suffering - Under all provocations.
By kindness - To our most virulent persecutors, and to all men.
By the Holy Ghost - There are doubts among learned men whether the apostle here means that Spirit who is called the third person of the holy Trinity; or some grace, disposition, or quality of the soul, which was thus denominated, as implying a spirit wholly purified, and fitted to be a habitation of God.
Schoettgen quotes a passage from Rabbi Bechai, in which it appears to him to have this latter meaning: "Rabbi Pinchas, the son of Jair, said: Reflection leads to sedulity; sedulity to innocence; innocence to abstinence; abstinence to cleanness; cleanness to sanctity; sanctity to the fear of sin; fear of sin to humility; humility to piety; and piety to the Holy Spirit. Of these ten virtues five are external, or belong to the body; and five internal, or belonging to the soul; but all men prefer the tenth, which is רוח הקדש ruach hakkodesh, the Holy Spirit." Even allowing Rabbi Pinchas to be a person on whose judgment we could rely, and whose authority was decisive, there does not appear to me any reason why we should depart from the usual meaning of the term from any thing that is said here. It appears to me plain enough that the rabbi means the constant indwelling of the Holy Spirit; and St. Paul, in this place, may have the same thing in view, and with it the various gifts of the Holy Spirit by which he was enabled to work miracles.
By love unfeigned - Εν αγαπῃ ανυποκριτῳ· Love without hypocrisy; such as disposed us at all times to lay down our life for the brethren, and to spend and be spent for the glory of God and the good of mankind.
Albert Barnes: Notes on the Bible - 1834
6:6: By pureness - Paul, having in the pRev_ious verses, grouped together some of the sufferings which he endured and by which he had endeavored to commend and extend the true religion, proceeds here to group together certain other influences by which he had sought the same object. The substance of what he here says is, that it had not only been done by sufferings and trials, but by a holy life, and by entire consecration to the great cause to which he had devoted himself. He begins by stating that it was by pureness, that is, by integrity, sanctity, a holy and pure life. All preaching, and all labors would have been in vain without this; and Paul well knew that if he succeeded in the ministry, he must be a good man. The same is true in all other professions. One of the essential requisites of an orator, according to Quintilian, is, that he must be a good man; and no man may expect ultimately to succeed in any calling of life unless he is pure. But however this may be in other callings, no one will doubt it in regard to the ministry of the gospel.
By knowledge - Interpreters have differed much in the interpretation of this. Rosenmuller and Schleusner understand by it prudence. Grotius interprets it as meaning a knowledge of the Law. Doddridge supposes that it refers to a solicitude to improve in the knowledge of those truths which they were called to communicate to others. Probably the idea is a very simple one. Paul is showing how he endeavored to commend the gospel to others, Co2 6:4. He says, therefore, that one way was by communicating knowledge, true knowledge. He proclaimed that which was true, and which was real knowledge, in opposition to the false science of the Greeks, and in opposition to those who would substitute declamation for argument, and the mere ornaments of rhetoric for truth. The idea is, that the ministry should not be ignorant, but that if they wished to commend their office, they should be well informed, and should be people of good sense. Paul had no belief that an ignorant ministry was preferable to one that was characterized by true knowledge; and he felt that if he was to be useful it was to be by his imparting to others truth that would be useful. "The priest's lips should keep knowledge;" Mal 2:7.
By long-suffering - By patience in our trials, and in the provocations which we meet with. We endeavor to obtain and keep a control over our passions, and to keep them in subjection. See this word explained in the notes on Co1 13:4.
By kindness - see the note, Co1 13:4. By gentleness of manner, of temper, and of spirit. By endeavoring to evince this spirit to all, whatever may be their treatment of us, and whatever may be our provocations. Paul felt that if a minister would do good he must be kind, and gentle to all.
By the Holy Ghost - By the sanctifying influences of the Holy Spirit. By those graces and virtues which it is his office especially to produce in the heart; compare Gal 5:22-23. Paul here evidently refers not to the miraculous agency of the Holy Spirit, but he is referring to the Spirit which he and his fellow-ministers manifested, and means here, doubtless, that they evinced such feelings as the Holy Spirit produced in the hearts of the children of God.
By love unfeigned - Sincere, true, ardent love to all. By undissembled, pure, and genuine affection for the souls of people. What good can a minister do if he does not love his people, and the souls of people? The prominent characteristic in the life of the Redeemer was love - love to all. So if we are like him, and if we do any good, we shall have love to people. No man is useful without it; and ministers, in general, are useful just in proportion as they have it. It will prompt to labor, self-denial, and toil; it will make them patient, ardent, kind; it will give them zeal, and will give them access to the heart; it will accomplish what no eloquence, labor, or learning will do without it. He who shows that he loves me has access at once to my heart; he who does not, cannot make a way there by any argument, eloquence, denunciation, or learning. No minister is useful without it; no one with it can be otherwise than useful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: pureness: Co2 7:2; Th1 2:10; Ti1 4:12, Ti1 5:2; Tit 2:7
knowledge: Co2 4:6, Co2 11:6; Co1 2:1, Co1 2:2, Co1 2:16; Eph 3:4; Col 1:9, Col 1:10, Col 1:27, Col 2:3, long suffering, Co1 13:4; Gal 5:22; Eph 4:2, Eph 4:32; Col 1:11, Col 3:12; Ti2 3:10, Ti2 4:2
by the: Co2 3:3, Co2 11:4; Rom 15:19; Co1 2:4; Gal 3:2, Gal 3:5; Th1 1:5, Th1 1:6; Pe1 1:12
love: Co2 2:4, Co2 11:11, Co2 12:15; Jdg 16:15; Eze 33:31; Rom 12:9; Pe1 1:22; Jo1 3:18
Geneva 1599
(5) By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
(5) Secondly he reckons up such virtues as are necessary, and ought alway be in them, and by which as by good armour, all pitfalls and hindrances may be overcome.
John Gill
By pureness,.... The apostle having observed how he, and other ministers of God, showed themselves to be such by patiently bearing everything that was afflictive and distressing to the outward man, proceeds to show how they approved themselves in other respects; and which more chiefly regard the inward man, the exercise of grace, and a spiritual behaviour: "by pureness"; of doctrine and conversation, chastity of body and mind, sincerity of heart, and integrity of life:
by knowledge; of the Scriptures of truth, the mysteries of grace; or by a prudent conduct, a walking in wisdom with caution and circumspection:
by longsuffering: not easily provoked to wrath, but bearing with patience every indignity and affront:
by kindness; gentleness, sweetness of temper and manners, affability and courteousness:
by the Holy Ghost; influencing and assisting in the exercise of every grace, and the discharge of every duty, or by the gifts of the Holy Ghost, ordinary and extraordinary:
by love unfeigned; without dissimulation, being not in word only, but in deed and in truth towards the brethren, and to all men.
John Wesley
By prudence - Spiritual divine; not what the world terms so. Worldly prudence is the practical use of worldly wisdom: divine prudence is the due exercise of grace, making spiritual understanding go as far as possible. By love unfeigned - The chief fruit of the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
By . . . by, &c.--rather, as Greek, "In . . . in," implying not the instrument, but the sphere or element in which his ministry moved.
knowledge--spiritual: in Gospel mysteries, unattainable by mere reason (1Cor 2:6-16; 2Cor 3:6, 2Cor 3:17-18).
long-suffering . . . kindness--associated with "charity" or "love" (1Cor 13:4), as here.
by the Holy Ghost--in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.
6:76:7: ՚ի բա՛նս ճշմարտութեան, ՚ի զօրութեան Աստուծոյ. վասն զինո՛ւն արդարութեան՝ որ ընդ աջմէն եւ ընդ ահեկէն է.
7 ճշմարտութեան խօսքով, Աստծու զօրութեամբ, արդարութեան զէնքով՝ յարձակուելու եւ պաշտպանուելու համար,
7 Ճշմարտութեան խօսքով, Աստուծոյ զօրութիւնով, արդարութեան զէնքերով՝ որ աջ կողմէն ու ձախ կողմէն է։
ի բանս ճշմարտութեան, ի զօրութեան Աստուծոյ. [28]վասն զինուն արդարութեան որ ընդ աջմէն եւ ընդ ահեկէն է:

6:7: ՚ի բա՛նս ճշմարտութեան, ՚ի զօրութեան Աստուծոյ. վասն զինո՛ւն արդարութեան՝ որ ընդ աջմէն եւ ընդ ահեկէն է.
7 ճշմարտութեան խօսքով, Աստծու զօրութեամբ, արդարութեան զէնքով՝ յարձակուելու եւ պաշտպանուելու համար,
7 Ճշմարտութեան խօսքով, Աստուծոյ զօրութիւնով, արդարութեան զէնքերով՝ որ աջ կողմէն ու ձախ կողմէն է։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: в слове истины, в силе Божией, с оружием правды в правой и левой руке,
6:7  ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν,
6:7. ἐν (in) λόγῳ (unto-a-forthee) ἀληθείας, (of-an-un-secluding-of,"ἐν (in) δυνάμει (unto-an-ability) θεοῦ: (of-a-Deity) διὰ (through) τῶν (of-the-ones) ὅπλων (of-implements) τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) τῶν (of-the-ones) δεξιῶν ( of-right-belonged ) καὶ (and) ἀριστερῶν , ( of-more-un-certain ,"
6:7. in verbo veritatis in virtute Dei per arma iustitiae a dextris et sinistrisIn the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
7. in the word of truth, in the power of God; by the armour of righteousness on the right hand and on the left,
6:7. with the Word of truth, with the power of God, and with the armor of justice to the right and to the left;
6:7. By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left:

7: в слове истины, в силе Божией, с оружием правды в правой и левой руке,
6:7  ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν,
6:7. in verbo veritatis in virtute Dei per arma iustitiae a dextris et sinistris
In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
6:7. with the Word of truth, with the power of God, and with the armor of justice to the right and to the left;
6:7. By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: By the word of truth - The doctrine of truth received immediately from God, and faithfully and affectionately preached to men.
By the power of God - Confirming this doctrine, not only by the miracles which we were enabled to work, but also by the application of that truth to the souls of the people by the energy of God.
By the armor of righteousness - Such as that described by the apostle, Eph 6:13-17, which he calls there the whole armor of God, consisting of the following pieces: the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit.
On the right hand and on the left - Particularly, the shield and the sword; the former on the left arm, the latter in the right hand. We have the doctrine of truth, and the power of God, as an armor to protect us on all sides, every where, and on all occasions.
It seems far-fetched to understand the right hand as signifying prosperity, and the left as signifying adversity; as if the apostle had said: We have this armor to defend us both in prosperity and adversity. By the doctrine of the Gospel, and by the power of God, the apostles were furnished with offensive and defensive weapons; they could ever defend themselves, and discomfit their foes.
Albert Barnes: Notes on the Bible - 1834
6:7: By the word of truth - That is, by making known the truths of the gospel. It was his object to make known the simple truth. He did not corrupt it by false mixtures of philosophy and human wisdom, but communicated it as it had been Rev_ealed to him. The object of the appointment of the Christian ministry is to make known the truth, and when that is done it cannot but be that they will commend their office and work to the favorable regards of people.
By the power of God - By the divine power which attended the preaching of the gospel. Most of the ancient commentators explain this of the power of working miracles - Bloomfield. But it probably includes all the displays of divine power which attended the propagation of the gospel, whether in the working of miracles, or in the conversion of people. If it be asked how Paul used this power so as to give no offence in the work of the ministry, it may be replied, that the miraculous endowments bestowed upon the apostles, the power of speaking foreign languages, etc., seem to have been bestowed upon them to be employed in the same way as were their natural faculties; see the notes on Co1 14:32. The idea here is, that they used the great powers entrusted to them by God, not as impostors would have done, for the purposes of gain and ambition, or for vain display, but solely for the furtherance of the true religion, and the salvation of people. They thus showed that they were sent from God, as well by the nature of the powers with which they were entrusted, as by the manner in which they used them.
By the armor of righteousness on the right hand and on the left - Interpreters bare varied much in the exposition of this passage; and many have run into utter wildness. Grotius says, that it refers to the manner in which the ancient soldiers were armed. They bore a spear in their right hand, and a shield in the left. With the former they attacked their foes, with the later they made defense. Some have supposed that it refers to the fact that they were taught to use the sword with the left hand as well as with the right. The simple idea is, that they were completely armed. To be armed on the right hand and on the left is to be well armed, or entirely equipped. They went forth to conflict. They met persecution, opposition, and slander. As the soldier went well armed to battle, so did they. But the armor with which they met their foes, and which constituted their entire panoply, was a holy life. With that they met all the assaults of their enemies; with that all slander and persecution. That was their defense, and by that they hoped and expected to achieve their conquests. They had no swords, and spears, and helmets, and shields; no carnal weapons of offence and defense; but they expected to meet all their assaults, and to gain all their victories, by an upright and holy life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: the word: Co2 1:18-20, Co2 4:2, Co2 7:14; Psa 119:43; Eph 1:13, Eph 4:21; Col 1:5; Ti2 2:15; Jam 1:18
the power: Co2 10:4, Co2 10:5, Co2 13:4; Mar 16:20; Act 11:21; Co1 1:24, Co1 2:4, Co1 2:5; Eph 1:19, Eph 1:20, Eph 3:20; Heb 2:4
the armour: Isa 11:5, Isa 59:17; Rom 13:12, Rom 13:13; Eph 6:11, Eph 6:13, Eph 6:14-20; Th1 5:8; Ti2 4:7
on the right: Exo 14:22; Pro 3:16
Geneva 1599
By the (d) word of truth, by the (e) power of God, by the (f) armour of righteousness on the right hand and on the left,
(d) Preaching of the Gospel.
(e) Power to work miracles, and to subdue the wicked.
(f) Uprightness.
John Gill
By the word of truth,.... By preaching the Gospel, truly, sincerely, without any adulteration of it, which comes from the God of truth, has for its subject matter Christ, who is the truth, and into which ministers are guided by the Spirit of truth, and every doctrine of which is truth:
by the power of God; accompanying the word to the conversion and salvation of multitudes of souls; or by the signs, wonders, and miracles which were wrought for the confirmation of it:
by the armour of righteousness, on the right hand, and on the left: meaning, either the whole armour of God, with which a Christian is all over clothed from head to foot, and in the strength of Christ may engage any adversary without fear; or else particularly the sword of the Spirit in the right hand, and the shield of faith in the left, whereby both the offensive and defensive part may be acted; or, as others think, uprightness of conscience, and holiness of life and conversation; with which being blessed, though on the one hand he meets with prosperity, and on the other hand with adversity, he is not lifted up with the one, nor cast down with the other; he is moved by neither, but passes on unconcerned.
John Wesley
By the convincing and converting power of God - Accompanying his word; and also attesting it by divers miracles. By the armour of righteousness on the right hand and the left - That is, on all sides; the panoply or whole armour of God.
Robert Jamieson, A. R. Fausset and David Brown
By the word of truth, by the power of God--rather, "IN . . . in," &c. As to "the word of truth" (compare 2Cor 4:2; Col 1:5), and "the (miraculous) power of God" (2Cor 4:7); 1Cor 2:4, "in demonstration of the Spirit and of power."
by the armour--Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in Eph 6:13-17, here is made the whole Christian panoply (compare 2Cor 10:4).
on . . . right . . . and . . . left--that is, guarding on every side.
6:86:8: փառօ՛ք եւ անարգութեամբ, գովութեամբ եւ պարսաւանօք, իբրեւ մոլարք՝ եւ ճշմարի՛տք. իբրեւ անծանօթք՝ եւ ծանուցեա՛լք[4054], [4054] Յօրինակին. Փառօք եւ անարգութեան։ Ոմանք յաւելուն. Եւ անարգութեամբն զօրութեամբ, գով՛՛... իբր անծա՛՛։
8 փառքով եւ անարգութեամբ, գովութեամբ եւ պարսաւանքով, իբրեւ թէ մոլորեցնողներ, բայց ճշմարտութիւնից չշեղուածներ,
8 Փառքով ու անարգութիւնով, գովութիւնով ու պարսաւանքով, մոլորեցնողներու պէս՝ ու ճշմարիտներ։
փառօք եւ անարգութեամբ, գովութեամբ եւ պարսաւանօք. իբրեւ մոլարք եւ ճշմարիտք:

6:8: փառօ՛ք եւ անարգութեամբ, գովութեամբ եւ պարսաւանօք, իբրեւ մոլարք՝ եւ ճշմարի՛տք. իբրեւ անծանօթք՝ եւ ծանուցեա՛լք[4054],
[4054] Յօրինակին. Փառօք եւ անարգութեան։ Ոմանք յաւելուն. Եւ անարգութեամբն զօրութեամբ, գով՛՛... իբր անծա՛՛։
8 փառքով եւ անարգութեամբ, գովութեամբ եւ պարսաւանքով, իբրեւ թէ մոլորեցնողներ, բայց ճշմարտութիւնից չշեղուածներ,
8 Փառքով ու անարգութիւնով, գովութիւնով ու պարսաւանքով, մոլորեցնողներու պէս՝ ու ճշմարիտներ։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: в чести и бесчестии, при порицаниях и похвалах: нас почитают обманщиками, но мы верны;
6:8  διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας· ὡς πλάνοι καὶ ἀληθεῖς,
6:8. διὰ (through) δόξης (of-a-recognition) καὶ (and) ἀτιμίας, (of-an-un-valuating-unto,"διὰ (through) δυσφημίας (of-an-onerous-declaring-unto) καὶ (and) εὐφημίας: (of-a-goodly-declaring-unto,"ὡς (as) πλάνοι ( wandered ) καὶ (and) ἀληθεῖς , ( un-secluded ,"
6:8. per gloriam et ignobilitatem per infamiam et bonam famam ut seductores et veraces sicut qui ignoti et cognitiBy honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
8. by glory and dishonour, by evil report and good report; as deceivers, and true;
6:8. through honor and dishonor, despite good reports and bad, whether seen as deceivers or truth-tellers, whether ignored or acknowledged;
6:8. By honour and dishonour, by evil report and good report: as deceivers, and [yet] true;
By honour and dishonour, by evil report and good report: as deceivers, and [yet] true:

8: в чести и бесчестии, при порицаниях и похвалах: нас почитают обманщиками, но мы верны;
6:8  διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας· ὡς πλάνοι καὶ ἀληθεῖς,
6:8. per gloriam et ignobilitatem per infamiam et bonam famam ut seductores et veraces sicut qui ignoti et cogniti
By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
6:8. through honor and dishonor, despite good reports and bad, whether seen as deceivers or truth-tellers, whether ignored or acknowledged;
6:8. By honour and dishonour, by evil report and good report: as deceivers, and [yet] true;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: В самых различных положениях жизни Ап. Павел являлся во всем величии, какое подобает истинному служителю Божию. О нем как о служителе Божием свидетельствует и то почтение, какое к нему обнаруживали слушатели его проповеди (в чести), и тот позор, какому он подвергался со стороны своих противников (безчестии). Его, как и Христа (ср. Мф XXVII:63) называли обманщиком, обольстителем народа, а он напротив всегда держал себя как прилично честному деятелю. На него многие смотрели как на человека, ничем не заслужившего той известности, на какую он претендовал (мы известны), а между тем его хорошо знали в тех местах, которые он огласил своею проповедью. - Следующие противоположения развивают мысль о том, что никакие преследования, никакие изветы не могут ослабить ревности Апостола к своему служению и помешать успеху его дела. Слишком много в нем, Апостоле, внутренней силы и сознания своего полезного значения для всего человечества. У него - все, чего может пожелать только человек, стремящийся к истинному счастью!
Adam Clarke: Commentary on the Bible - 1831
6:8: By honor and dishonor - By going through both; sometimes respected, sometimes despised.
By evil report and good report - Sometimes praised, at other times calumniated.
As deceivers - Said to carry about a false doctrine for our secular emolument.
And yet true - Demonstrated by the nature of the doctrine, as well as by our life and conversation, that we are true men; having nothing in view but God's glory and the salvation of the world.
Albert Barnes: Notes on the Bible - 1834
6:8: By honor and dishonor - The apostle is still illustrating the proposition that he and his fellow-laborers endeavored to give no offence Co2 6:3, and to commend themselves as the ministers of God, Co2 6:4. He here Co2 6:8-10 introduces another group of particulars in which it was done. The main idea is, that they endeavored to act in a manner so as to commend the ministry and the gospel, whether they were in circumstances of honor or dishonor, whether lauded or despised by the world. The word rendered "by" (διὰ dia) does not here denote the means by which they commended the gospel, but the medium. In the midst of honor and dishonor; whatever might be the esteem in which they were held by the world, they gave no offence. The first is, "by honor." They were not everywhere honored, or treated with respect. Yet they were sometimes honored by people. The churches which they founded would honor them, and as the ministers of religion they would be by them treated with respect.
Perhaps occasionally also they might be treated with great attention and regard by the people of the world on account of their miraculous powers; compare Act 28:7. So now, ministers of the gospel are often treated with great respect and honor. They are beloved and venerated; caressed and flattered, by the people of their charge. As ministers of God, as exercising a holy function, their office is often treated with great respect by the world. If they are eloquent or learned, or if they are eminently successful they are often highly esteemed and loved. It is difficult in such circumstances to "commend themselves as the ministers of God." Few are the people who are not injured by honor; few who are not corrupted by flattery. Few are the ministers who are proof against this influence, and who in such circumstances can honor the ministry. If done, it is by showing that they regard such things as of little moment; by showing that they are influenced by higher considerations than the love of praise; by not allowing this to interfere with their duties, or to make them less faithful and laborious; but rather by making this the occasion of increased fidelity and increased zeal in their master's cause.
Most ministers do more to "give offence" in times when they are greatly honored by the world than when they are despised. Yet it is possible for a minister who is greatly honored to make it the occasion of commending himself more and more as a minister of God. And he should do it; as Paul said he did. The other situation was "in dishonor." It is needless to say, that the apostles were often in situations where they had opportunity thus to commend themselves as the ministers of God. If sometimes honored, they were often dishonored. If the world sometimes flattered and caressed them, it often despised them, and cast out their names as evil; see the note, Co1 4:13. And perhaps it is so substantially now with those who are faithful. In such circumstances, also, Paul sought to commend himself as a minister of God. It was by receiving all expressions of contempt with meekness; by not suffering them to interfere with the faithful discharge of his duties; by rising above them, and showing the power of religion to sustain him; and by returning good for evil, prayers for maledictions, blessings for curses, and by seeking to save, not injure and destroy those who thus sought to overwhelm him with disgrace. It may be difficult to do this, but it can be done; and when done, a man always does good.
By evil report - The word used here (δυσφημία dusphē mia), means, properly, ill-omened language, malediction, reproach, contumely. It refers to the fact that they were often slandered and calumniated. Their motives were called in question, and their names aspersed. They were represented as deceivers and impostors, etc. The statement here is, that in such circumstances, and when thus assailed and reproached, they endeavored to commend themselves as the ministers of God. Evidently they endeavored to do this by not slandering or Rev_iling in return; by manifesting a Christian spirit; by living down the slanderous accusation, and by doing good if possible even to their calumniators. It is more difficult, says Chrysostom, to bear such reports than it is pain of body; and it is consequently more difficult to evince a Christian spirit then. To human nature it is trying to have the name slandered and cast out as evil when we are conscious only of a desire to do good. But it is sufficient for the disciple that he be as his master, and if they called the master of the house Beelzebub, we must expect they will also those of his household. It is a fine field for a Christian minister, or any other Christian, to do good when his name is unjustly slandered. It gives him an opportunity of showing the true excellency of the Christian spirit; and it gives him the inexpressible privilege of being like Christ - like him in his suffering and in the moral excellence of character. A man should be willing to be anything if it will make him like the Redeemer - whether it be in suffering or in glory; see Phi 3:10; Pe1 4:13.
And good report - When people speak well of us; when we are commended, praised, or honored. To honor the gospel then, and to commend the ministry, is:
(1) To show that the heart is not set on this, and does not seek it;
(2) To keep the heart from being puffed up with pride and self-estimation;
(3) Not to suffer it to interfere with our fidelity to others and with our faithfully presenting to them the truth.
Satan often attempts to bribe people by praise, and to neutralize the influence of ministers by flattery. It seems hard to go and proclaim to people painful truths who are causing the incense of praise to ascend around us. And it is commonly much easier for a minister of the gospel to commend himself as a minister of God when he is slandered than when he is praised, when his name is cast out as evil than when the breezes of popular favor are wafted upon him. Few people can withstand the influence of flattery, but many people can meet persecution with a proper spirit; few people comparatively can always evince Christian fidelity to others when they live always amidst the influence of "good report," but there are many who can be faithful when they are poor, and despised, and Rev_iled. Hence, it has happened, that God has so ordered it that his faithful servants have had but little of the "good report" which this world can furnish, but that they have been generally subjected to persecution and slander.
As deceivers - That is, we are regarded and treated as if we were deceivers, and as if we were practicing an imposition on mankind, and as if we would advance our cause by any trick or fraud that would be possible. We are regarded and treated as deceivers. Perhaps this refers to some charges which had been brought against them by the opposing faction at Corinth (Locke), or perhaps to the opinion which the Jewish priests and pagan philosophers entertained of them. The idea is, that though they were extensively regarded and treated as impostors, yet they endeavored to live as became the ministers of God. They bore the imputation with patience, and they applied themselves diligently to the work of saving souls. Paul seldom turned aside to vindicate himself from such charges, but pursued his master's work, and evidently felt that if he had a reputation that was worth anything, or deserved any reputation, God would take care of it; compare Psa 37:1-4. A man, especially a minister, who is constantly endeavoring to vindicate his own reputation, usually has a reputation which is not worth vindicating. A man who deserves a reputation will ultimately obtain just as much as is good for him, and as will advance the cause in which he is embarked.
And yet true - We are not deceivers and impostors. Though we are regarded as such, yet we show ourselves to be true and faithful ministers of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: honour: Act 4:21, Act 5:13, Act 5:40, Act 5:41, Act 14:11-20, Act 16:20-22, Act 16:39, Act 28:4-10; Co1 4:10-13
evil: Mat 5:11, Mat 5:12, Mat 10:25; Act 6:3, Act 10:22, Act 22:12, Act 24:5, Act 28:22; Rom 3:8; Ti1 3:7; Ti1 4:10; Heb 13:13; Pe1 4:14; Jo3 1:12; Rev 3:9
as: Mat 27:63; Joh 7:12, Joh 7:17
true: Mat 22:16; Mar 12:14; Joh 7:18
John Gill
By honour and dishonour,.... Some persons think and speak honourably of us, and behave in a reverent manner towards us; they wish us well, bid us God speed, receive us into their houses, and treat us with respect: others think meanly of us, speak of us with the utmost contempt, and use us as if we were the filth of the world, and the offscouring of all things; so we pass through the world; this is the treatment we meet with on the right hand and on the left; nor are we much affected with it:
by evil report and good report; as it fares with our persons, so with our doctrine: some speak well of it, receive and embrace it; others blaspheme it, and have it in the utmost abhorrence; we are charged with the vilest of crimes, and our doctrines loaded with the most absurd and wicked consequences, and both branded in the most infamous manner by one set of men; and by others both our persons and principles are cleared and vindicated from all such aspersions, and are highly commended and applauded.
As deceivers; for so they were accounted, as Christ was before them, by the unbelieving Jews, and by the false apostles, as if they were the authors, or abettors, and spreaders of errors, and the instruments of leading people aside.
And yet true; true and faithful ministers of the word; true to their Lord and master; true to the trust committed to them; true to the Gospel of Christ, and to the souls of men.
John Wesley
By honour and dishonour - When we are present. By evil report and good report - When we are absent. Who could bear honour and good report, were it not balanced by dishonour? As deceivers - Artful, designing men. So the world represents all true ministers of Christ. Yet true - Upright, sincere, in the sight of God.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [BENGEL]. Regarded "as deceivers" by those who, not knowing (2Cor 6:9), dishonor and give us an evil report; "as true," by those who "know" (2Cor 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.
6:96:9: իբրեւ մահկանացուք՝ եւ ահա՛ւասիկ կենդանի եմք, իբրեւ խրատեալք՝ եւ ո՛չ մահապարտեալք.
9 իբրեւ թէ անծանօթներ, բայց բոլորից ճանաչուածներ, իբրեւ թէ մահամերձներ, բայց եւ ահաւասիկ կենդանի ենք, իբրեւ թէ պատժուածներ, բայց ոչ մահապարտներ,
9 Անծանօթներու պէս եւ ծանօթներ, մեռնողներու պէս եւ ահա կենդանի ենք, պատժուածներու պէս ու չենք սպաննուած։
իբրեւ անծանօթք եւ ծանուցեալք. իբրեւ մահկանացուք եւ ահաւասիկ կենդանի եմք. իբրեւ խրատեալք եւ ոչ մահապարտեալք:

6:9: իբրեւ մահկանացուք՝ եւ ահա՛ւասիկ կենդանի եմք, իբրեւ խրատեալք՝ եւ ո՛չ մահապարտեալք.
9 իբրեւ թէ անծանօթներ, բայց բոլորից ճանաչուածներ, իբրեւ թէ մահամերձներ, բայց եւ ահաւասիկ կենդանի ենք, իբրեւ թէ պատժուածներ, բայց ոչ մահապարտներ,
9 Անծանօթներու պէս եւ ծանօթներ, մեռնողներու պէս եւ ահա կենդանի ենք, պատժուածներու պէս ու չենք սպաննուած։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: мы неизвестны, но нас узнают; нас почитают умершими, но вот, мы живы; нас наказывают, но мы не умираем;
6:9  ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνῄσκοντες καὶ ἰδοὺ ζῶμεν, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι,
6:9. ὡς (as) ἀγνοούμενοι ( being-un-considered-unto ) καὶ (and) ἐπιγινωσκόμενοι , ( being-acquainted-upon ,"ὡς (as) ἀποθνήσκοντες ( dying-off ) καὶ (and) ἰδοὺ ( thou-should-have-seen ," ζῶμεν , ( we-life-unto ,"ὡς (as) παιδευόμενοι ( being-childed-of ) και ( and ) μὴ ( lest ) θανατούμενοι , ( being-en-deathed ,"
6:9. quasi morientes et ecce vivimus ut castigati et non mortificatiAs dying and behold we live: as chastised and not killed:
9. as unknown, and well known; as dying, and behold, we live; as chastened, and not killed;
6:9. as if dying and yet truly alive; as if chastised and yet not subdued;
6:9. As unknown, and [yet] well known; as dying, and, behold, we live; as chastened, and not killed;
As unknown, and [yet] well known; as dying, and, behold, we live; as chastened, and not killed:

9: мы неизвестны, но нас узнают; нас почитают умершими, но вот, мы живы; нас наказывают, но мы не умираем;
6:9  ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνῄσκοντες καὶ ἰδοὺ ζῶμεν, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι,
6:9. quasi morientes et ecce vivimus ut castigati et non mortificati
As dying and behold we live: as chastised and not killed:
6:9. as if dying and yet truly alive; as if chastised and yet not subdued;
6:9. As unknown, and [yet] well known; as dying, and, behold, we live; as chastened, and not killed;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:9: As unknown - Persons who are to be suspected as harbouring dark designs; persons of neither birth, parentage, nor respectable connections in life;
And yet well known - Proved by our whole conduct to have no such designs, and demonstrated to be holy, upright, and useful, by the whole train of our peregrinations, through which we can be readily traced from place to place; having preached openly, and done nothing in a corner.
As dying - Through continual dangers, fatigues, and persecutions;
And, behold, we live - We are preserved by the mighty power of God in the greatest dangers and deaths.
As chastened - As though we were disobedient children;
And not killed - Though we continue in the very same line of conduct that is supposed to bring on us those chastisements, and which, if it were criminal, would justly expose us to death for incorrigible obstinacy; but our preservation is a proof that we please God.
Albert Barnes: Notes on the Bible - 1834
6:9: As unknown - As those who are deemed to be of an obscure and ignoble rank in life, unknown to the great, unknown to fame. The idea, I think, is, that they went as strangers, as persons unknown, in preaching the gospel. Yet, though thus unknown they endeavor to commend themselves as the ministers of God. Though among strangers; though having no introduction from the great and the noble, yet they endeavored so to act as to convince the world that they were the ministers of God. This could he done only by a holy life, and by the evidence of the divine approbation which would attend them in their work. And by this, the ministers of religion, if they are faithful, may make themselves known even among those who were strangers, and may live so as to "give no offence." Every minister and every Christian, even when they are "unknown" and when among strangers, should remember their high character as the servants of God, and should so live as to commend the religion which they profess to love, or which they are called on to preach. And yet how often is it that ministers when among strangers seem to feel themselves at liberty to lay aside their ministerial character, and to engage in conversation, and even partake of amusements which they themselves would regard as wholly improper if it were known that they were the ambassadors of God! And how often is it the case that professing Christians when traveling, when among strangers, when in foreign lands, forget their high calling, and conduct in a manner wholly different from what they did when surrounded by Christians; and when restrained by the sentiments and by the eyes of a Christian community!
And yet well known - Our sentiments and our principles are well known. We have no concealments to make. We practice no disguise. We attempt to impose on no one. Though obscure in our origin; though without rank, of wealth, or power, or patronage, to commend ourselves to favor, yet we have succeeded in making ourselves known to the world. Though obscure in our origin, we are not obscure now. Though suspected of dark designs, yet our principles are all well known to the world. No people of the same obscurity of birth ever succeeded in making themselves more extensively known than did the apostles. The world at large became acquainted with them; and by their self-denial, zeal, and success, they extended their reputation around the globe.
As dying - That is, regarded by others as dying. As condemned often to death; exposed to death; in the midst of trials that expose us to death, and that are ordinarily followed by death; see the note on Co1 15:31, on the phrase, "I die daily." They passed through so many trials that it might he said that they were constantly dying. "And, behold, we live." Strange as it may seem, we still survive. Through all our trials we are preserved, and though often exposed to death, yet we still live. The idea here is, that in all these trials, and in these exposures to death, they endeavored to commend themselves as the ministers of God. They bore their trials with patience; submitted to these exposures without a complaint; and ascribed their preservation to the interposition of God.
As chastened - The word "chastened" (παιδευόμενοι paideuomenoi) means corrected, "chastised." It is applied to the chastening which God causes by afflictions and calamities; Co1 11:32; Rev 3:19; Heb 12:6. It refers here, not to the scourgings to which they were subjected in the synagogues and elsewhere, but to the chastisements which God inflicted; the trials to which he subjected them. And the idea is, that in the midst of these trials, they endeavored to act as became the ministers of God. They bore them with patience. They submitted to them as coming from his hand. They felt that they were right; and they submitted without a complaint.
And not killed - Though severely chastened, yet we are not put to death. We survive them - preserved by the interposition of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: unknown: Act 17:18, Act 21:37, Act 21:38, Act 25:14, Act 25:15, Act 25:19, Act 25:26; Co1 4:9
well: Co2 4:2, Co2 5:11, Co2 11:6; Act 19:26; Rom 15:19; Gal 1:22-24
behold: Co2 1:8-10, Co2 4:10, Co2 4:11; Rom 8:36; Co1 4:9, Co1 15:31
as chastened: Psa 118:17, Psa 118:18; Co1 11:32
John Gill
As unknown, and yet well known,.... Not unknown to Father, Son, and Spirit, or to one another, but to the world; and that not with respect to their outward estate, but their spiritual and eternal state; as that they were the chosen of God, the children of God, and born again; they knew not what a life they lived, or what they lived upon; and as they were unacquainted with their inward troubles, they were strangers to their spiritual joys here, and to what they shall partake of hereafter. Moreover, something more may be intended in this word "unknown"; as that they were not owned, esteemed, and approved of by them, but slighted, despised, hated, and persecuted:
and yet well known; to God the Father, who loved them with an everlasting love, chose them in Christ, gave them to him, made a covenant with him on their account, and sent his Son to redeem them, which knowledge of them is special, eternal, affectionate, approbative, and attended with care of them; well known to Jesus Christ, who knows all that are his, specially, distinctly, perfectly, and that from everlasting, bears a strong affection for them, takes great care of them, indulges them with intimate communion with him, and openly owns and acknowledges them as his own; well known to the Spirit of God, who enlightened and quickened them, regenerated and sanctified them, wrought faith and every other grace in them, witnessed their adoption to them, led them into all truth, filled and furnished them with his gifts, and dwelt in them, and abode with them, as the seal and earnest of their future glory; and were well known to the saints, and one another: they loved each other, delighted in each other's company; they knew each other's experiences, joys, and sorrows, and, in some measure, their hearts, and even their spiritual and eternal estate.
As dying, and behold we live. They were as dying men, having the seeds of mortality in them, being subject to diseases, which bring on death; and especially as they carried about with them the dying of the Lord Jesus, were continually exposed to death, and in danger of it, lived in the views of it, had the sentence of it in themselves, and were appointed to it. And "behold", to admiration "we live"; a natural life, which we have from God, depends upon hint, and is preserved by him amidst a thousand dangers and enemies to which it is exposed; and we live a spiritual life, a life of grace from Christ, a life of faith on him, and communion with him.
As chastened and not killed; "chastened" by men, and chastened by God; not in a way of vindictive wrath, but in a fatherly manner; but "not killed", or put to a corporeal death by our persecutors, who have sought to take away our lives, but have not yet been suffered to do it: or by the Lord, by the means of afflictions, the messengers of death; these sometimes bring very near it, and God chastens by them, but does not as yet give over to death, because our time is not yet come, and our work not yet done.
John Wesley
As unknown - For the world knoweth us not, as it knew him not. Yet well known - To God, and to those who are the seals of our ministry. As dying, yet behold - Suddenly, unexpectedly, God interposes, and we live.
Robert Jamieson, A. R. Fausset and David Brown
unknown . . . yet well known--"unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (2Cor 6:8). CONYBEARE explains, "Unknown by men, yet acknowledged by God" (1Cor 13:12). Perhaps both God and men (believers) are intended as knowing him (2Cor 5:11; 2Cor 11:6).
dying . . . live-- (2Cor 1:9; 2Cor 4:10-11; 2Cor 11:23). Compare GAUSSEN'S remark, see on 2Cor 6:5. "Behold" calls attention to the fact as something beyond all expectation.
chastened . . . not killed--realizing Ps 118:18.
6:106:10: իբրեւ տրտմեալք, եւ հանապազ ուրա՛խ եմք. իբրեւ տնանկք՝ եւ զբազո՛ւմս մեծացուցանեմք. իբրեւ ոչինչ ունիցիմք, եւ զամենայն ինչ ունիմք[4055]։ [4055] Ոմանք. Իբրեւ ոչ ինչ ունիմք, եւ զամենայն ինչ ունիցիմք։
10 իբրեւ թէ տրտմածներ, բայց եւ շարունակ ուրախ ենք, իբրեւ թէ տնանկներ, բայց եւ շատերին ենք հարստացնում, իբրեւ թէ ոչինչ չունենք, բայց՝ ունենք ամէն ինչ:
10 Տրտմածներու պէս ու միշտ ուրախ ենք, աղքատներու պէս ու շատերը կը հարստացնենք, բան մը չունեցողներու պէս եւ ամէն բան ստացած ենք։
իբրեւ տրտմեալք եւ հանապազ ուրախ եմք. իբրեւ տնանկք եւ զբազումս մեծացուցանեմք. իբրեւ ոչինչ ունիցիմք, եւ զամենայն ինչ ունիմք:

6:10: իբրեւ տրտմեալք, եւ հանապազ ուրա՛խ եմք. իբրեւ տնանկք՝ եւ զբազո՛ւմս մեծացուցանեմք. իբրեւ ոչինչ ունիցիմք, եւ զամենայն ինչ ունիմք[4055]։
[4055] Ոմանք. Իբրեւ ոչ ինչ ունիմք, եւ զամենայն ինչ ունիցիմք։
10 իբրեւ թէ տրտմածներ, բայց եւ շարունակ ուրախ ենք, իբրեւ թէ տնանկներ, բայց եւ շատերին ենք հարստացնում, իբրեւ թէ ոչինչ չունենք, բայց՝ ունենք ամէն ինչ:
10 Տրտմածներու պէս ու միշտ ուրախ ենք, աղքատներու պէս ու շատերը կը հարստացնենք, բան մը չունեցողներու պէս եւ ամէն բան ստացած ենք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: нас огорчают, а мы всегда радуемся; мы нищи, но многих обогащаем; мы ничего не имеем, но всем обладаем.
6:10  ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.
6:10. ὡς (as) λυπούμενοι ( being-saddened-unto ) ἀεὶ (ever-if) δὲ (moreover) χαίροντες , ( joying ,"ὡς (as) πτωχοὶ ( beggared ) πολλοὺς ( to-much ) δὲ (moreover) πλουτίζοντες , ( wealthing-to ,"ὡς (as) μηδὲν (to-lest-moreover-one) ἔχοντες (holding) καὶ (and) πάντα ( to-all ) κατέχοντες . ( holding-down )
6:10. quasi tristes semper autem gaudentes sicut egentes multos autem locupletantes tamquam nihil habentes et omnia possidentesAs sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
10. as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and possessing all things.
6:10. as if sorrowful and yet always rejoicing; as if needy and yet enriching many; as if having nothing and possessing everything.
6:10. As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and [yet] possessing all things.
As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and [yet] possessing all things:

10: нас огорчают, а мы всегда радуемся; мы нищи, но многих обогащаем; мы ничего не имеем, но всем обладаем.
6:10  ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.
6:10. quasi tristes semper autem gaudentes sicut egentes multos autem locupletantes tamquam nihil habentes et omnia possidentes
As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
6:10. as if sorrowful and yet always rejoicing; as if needy and yet enriching many; as if having nothing and possessing everything.
6:10. As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and [yet] possessing all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:10: As sorrowful - Considerate men supposing, from our persecuted state and laborious occupation, (often destitute of the necessaries of life; seldom enjoying its conveniences; and scarcely ever, its comforts), that we must be the most miserable of all men.
Yet alway rejoicing - Having the consolation of God's Spirit at all times, and a glorious prospect of a blessed immortality.
As poor - Destitute of all worldly good and secular interest,
Yet making many rich - By dispensing to them the treasures of salvation; making them rich in faith, and heirs of the kingdom.
The Gospel, when faithfully preached, and fully received, betters the condition of the poor. It makes them sober; so they save what before they profusely and riotously spent. It makes them diligent; and thus they employ time to useful purposes which they before squandered away. They therefore both save and gain by religion; and these must lead to an increase of property. Therefore they are made rich; at least in comparison with that sinful, profligate state in which they were before they received the truth of the Gospel.
As having nothing - Being the most abject of the poor,
And yet possessing all things - That are really necessary to the preservation of our lives. For the wants under which we labor for a time are supplied again by a bountiful Providence. The man who possesses a contented spirit possesses all things; for he is satisfied with every dispensation of the providence of God; and "a contented mind is a continual feast."
Albert Barnes: Notes on the Bible - 1834
6:10: As sorrowful - (λυπούμενοι lupoumenoi). Grieving, afflicted, troubled, sad. Under these sufferings we seem always to be cast down and sad. We endure afflictions that usually lead to the deepest expressions of grief. If the world looks only upon our trials, we must be regarded as always suffering, and always sad. The world will suppose that we have cause for continued lamentation (Doddridge), and they will regard us as among the most unhappy of mortals. Such, perhaps, is the estimate which the world usually affixes to the Christian life. They regard it as a life of sadness and of gloom; of trial and of melancholy. They see little in it that is cheerful, and they suppose that a heavy burden presses constantly on the heart of the Christian. Joy they think pertains to the gaieties and pleasures of this life; sadness to religion. And perhaps a more comprehensive statement of the feelings with which the frivolous people of the world regard Christians cannot be found than in this expression, "as sorrowful." True, they are not free from sorrow. They are tried like others. They have special trials arising from persecution, opposition, contempt, and from the conscious and deep-felt depravity of their hearts. They are serious; and their seriousness is often interpreted as gloom. But there is another side to this picture, and there is much in the Christian character and feelings unseen or unappreciated by the world. For they are.
Alway rejoicing - So Paul was, notwithstanding the fact that he always appeared to have occasion for grief. Religion had a power not only to sustain the soul in trial, but to fill it with positive joy. The sources of his joy were doubtless the assurances of the divine favor and the hopes of eternal glory. And the same is true of religion always. There is an internal peace and joy which the world may not see or appreciate, but which is far more than a compensation for all the trials which the Christian endures.
As poor - The idea is, we are poor, yet in our poverty we endeavor "to give no offence, and to commend ourselves as the ministers of God." This would be done by their patience and resignation; by their entire freedom from everything dishonest and dishonorable, and by their readiness, when necessary. to labor for their own support. There is no doubt that the apostles were poor; compare Act 3:6. The little property which some of them had, had all been forsaken in order that they might follow the Saviour, and go and preach his gospel. And there is as little doubt that the mass of ministers are still poor, and that, God designs and desires that they should be. It is in such circumstances that he designs they should illustrate the beauty and the sustaining power of religion, and be examples to the world.
Yet making many rich - On the meaning of the word rich see the note, Rom 2:4. Here the apostle means that he and his fellow-laborers, though poor themselves, were the instruments of conferring durable and most valuable possessions on many persons. They had bestowed on them the true riches. They had been the means of investing them with treasures infinitely more valuable than any which kings and princes could bestow. They to whom they ministered were made partakers of the treasure where the moth doth not corrupt, and where thieves do not break through nor steal.
As having nothing - Being utterly destitute. Having no property. This was true, doubtless, in a literal sense, of most of the apostles. "And yet possessing all things." That is:
(1) Possessing a portion of all things that may be necessary for our welfare, as far as our heavenly Father shall deem to be necessary for us.
(2) possessing an interest in all things, so that we can enjoy them. We can derive pleasure from the works of God - the heavens, the earth, the hills, the streams, the cattle on the mountains or in the vales, as the works of God. We have a possession in them so that we can enjoy them as his works, and can say, "Our Father made them all." They are given to man to enjoy. They are a part of the inheritance of man. And though we cannot call them our own in the legal sense, yet we can call them ours in the sense that we can derive pleasure from their contemplation, and see in them the proofs of the wisdom and the goodness of God. The child of God that looks upon the hills and vales; upon an extensive and beautiful farm or landscape, may derive more pleasure from the contemplation of them as the work of God and his gift to people, than the real owner does, if irreligious, from contemplating all this as his own. And so far as mere happiness is concerned, the friend of God who sees in all this the proofs of God's beneficence and wisdom, may have a more valuable possession in those things than he who holds the title-deeds.
(3) Heirs of all things. We have a title to immortal life - a promised part in all that the universe can furnish that can make us happy.
(4) in the possession of pardon and peace; of the friendship of God and the knowledge of the Redeemer, we have the possession of all things. This comprises all. He that has this, what need has he of more? This meets all the desires; satisfies the soul; makes the man happy and blessed. He that has God for his portion, may be said to have all things, for he is "all in all." He that has the Redeemer for his friend has all things that he needs, for "he that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?" Rom 8:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: sorrowful: Co2 2:4, Co2 7:3-10; Mat 5:4, Mat 5:12; Luk 6:21; Joh 16:22; Act 5:41, Act 16:25; Rom 5:2, Rom 5:3; Rom 9:2, Rom 12:15, Rom 15:13; Phi 4:4; Th1 3:7-10, Th1 5:16; Heb 10:34; Jam 1:2-4; Pe1 1:6-8, Pe1 4:13
poor: Co2 6:4
making: Co2 4:7, Co2 8:9; Rom 11:12; Eph 3:8, Eph 3:16; Col 3:16; Ti1 6:18; Jam 2:5; Rev 2:9
and: Co2 4:15; Psa 84:11; Pro 16:16; Mat 6:19, Mat 6:20; Luk 16:11, Luk 16:12; Co1 3:21-23; Ti1 4:8; Rev 21:7
John Gill
As sorrowful, yet always rejoicing,.... As to their outward appearance they are
sorrowful, and oftentimes really so on account of sin, their own and others, by reason of afflictions, temporal and spiritual; and as to the state and condition of the church of Christ, and the interest of religion: and
yet always rejoicing; not in themselves, or in any creature, but in the Lord, in the person, blood, and righteousness of Christ, and salvation by him. As poor, yet making many rich. It is, generally speaking, the lot of Christ's ministers to be poor in this world; and there are some reasons for it, why it is, and should be so; as that they might be maintained by the people, which is the ordinance of God; that it might appear that Christ's kingdom is not of this world; that the faith of men might not stand in the riches of the world, but in the power of God; that ministers might not be above their work, nor neglect it, nor drop it; and that they might not be ensnared and encumbered with the things of life.
And yet making many rich: are instruments in making many souls rich in things spiritual; by showing them their spiritual poverty, stripping them of what they trusted in, and valued themselves upon; directing them where true riches are, and furnishing them with spiritual knowledge, with the knowledge of things more worth than thousands of gold and silver.
As having nothing, and yet possessing all things; for the apostles left all for Christ, were sent out bare by him; what they had they gave away, and were very destitute of worldly enjoyments: "and possessing all things"; they had food and raiment, with which they were content, what was sufficient for them, and which they had in mercy, and with a blessing; and then they enjoyed all spiritual good things; they had not only a right unto them, but were possessed of them; they had all things pertaining to life and godliness; they had Christ, and all things with him, and therefore could say as Jacob did, that they had enough, yea, that they had all things.
John Wesley
As sorrowing - For our own manifold imperfections, and for the sins and sufferings of our brethren. Yet always rejoicing - In present peace, love, power, and a sure hope of future glory. As having nothing, yet possessing all things - For all things are ours, if we are Christ's. What a magnificence of thought is this!
Robert Jamieson, A. R. Fausset and David Brown
The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.
making many rich--Spiritually (1Cor 1:5), after the example of our Lord, who "by His poverty made many rich" (2Cor 8:9).
having nothing--Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (1Cor 7:30).
possessing all things--The Greek implies firm possession, holding fast in possession (compare 1Cor 3:21-22). The things both of the present and of the future are, in the truest sense, the believer's in possession, for he possesses them all in Christ, his lasting possession, though the full fruition of them is reserved for the future eternity.
6:116:11: Բերանք մեր բացեալ են առ ձեզ՝ Կո՛րնթացիք. եւ սիրտք մեր ընդարձակեա՛լք։
11 Կորնթացինե՛ր, մեր բերանները բաց են պատգամելու համար ձեզ, եւ մեր սրտերը՝ լայն:
11 Մեր բերանը ձեզի բացուած է, ո՜վ Կորնթացիք եւ մեր սիրտը լայնցած։
Բերանք մեր բացեալ են առ ձեզ, Կորնթացիք, եւ սիրտք մեր ընդարձակեալք:

6:11: Բերանք մեր բացեալ են առ ձեզ՝ Կո՛րնթացիք. եւ սիրտք մեր ընդարձակեա՛լք։
11 Կորնթացինե՛ր, մեր բերանները բաց են պատգամելու համար ձեզ, եւ մեր սրտերը՝ լայն:
11 Մեր բերանը ձեզի բացուած է, ո՜վ Կորնթացիք եւ մեր սիրտը լայնցած։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Уста наши отверсты к вам, Коринфяне, сердце наше расширено.
6:11  τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς, κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται·
6:11. Τὸ (The-one) στόμα (a-mouth) ἡμῶν (of-us) ἀνέῳγεν (it-hath-had-come-to-open-up) πρὸς (toward) ὑμᾶς, (to-ye,"Κορίνθιοι, (Korinthos-belonged," ἡ ( the-one ) καρδία ( a-heart ) ἡμῶν (of-us) πεπλάτυνται : ( it-had-come-to-be-broadened )
6:11. os nostrum patet ad vos o Corinthii cor nostrum dilatatum estOur mouth is open to you, O ye Corinthians: our heart is enlarged.
11. Our mouth is open unto you, O Corinthians, our heart is enlarged.
6:11. Our mouth is open to you, O Corinthians; our heart is enlarged.
6:11. O [ye] Corinthians, our mouth is open unto you, our heart is enlarged.
O [ye] Corinthians, our mouth is open unto you, our heart is enlarged:

11: Уста наши отверсты к вам, Коринфяне, сердце наше расширено.
6:11  τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς, κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται·
6:11. os nostrum patet ad vos o Corinthii cor nostrum dilatatum est
Our mouth is open to you, O ye Corinthians: our heart is enlarged.
6:11. Our mouth is open to you, O Corinthians; our heart is enlarged.
6:11. O [ye] Corinthians, our mouth is open unto you, our heart is enlarged.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-18: Ап. теперь разъясняет то, что сказано им в первом стихе о надлежащем употреблении благодати Божией. - Эта благодать может остаться тщетною, если Коринфяне не отрешатся от привычек языческой жизни. Но предварительно этому новому увещанию Ап. говорит о своем искреннем расположении к Коринфянам и просит их быть также расположенными в отношении к нему. Самое увещание предлагается затем в форме вопросов, в которых проводится мысль о несоответствии христианскому состоянию тех пороков, какие Коринфяне заимствовали от язычников.

11: Апостол говорит с читателями вполне откровенно. Сердце его настолько широко, что в нем найдет себе место нужда каждого Коринфянина.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Mingling with Unbelievers.A. D. 57.
11 O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12 Ye are not straitened in us, but ye are straitened in your own bowels. 13 Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged. 14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe,

I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children, v. 11-13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you: we are desirous to promote the spiritual and eternal welfare of all to whom we preach, yet our mouth is open unto you, and our heart is enlarged unto you, in a special manner." And, because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations: "You are not," says he, "straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves; it is because you are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us; and all we desire as a recompense is only that you would be proportionably affected towards us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage.

II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, v. 14. Either,

1. In stated relations. It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise; for there is more danger that the bad will damage the good than hope that the good will benefit the bad.

2. In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends.

3. Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture. (1.) It is a very great absurdity, v. 14, 15. It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together. (2.) It is a dishonour to the Christian's profession (v. 16); for Christians are by profession, and should be in reality, the temples of the living God--dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and walk in them, to stand in a special relation to them, and take a special care of them, that he will be their God and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a jealous God, and will not give his glory to another. (3.) There is a great deal of danger in communicating with unbelievers and idolators, danger of being defiled and of being rejected; therefore the exhortation is (v. 17) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be defiled. Who can touch pitch, and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by him. (4.) It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, v. 18. God has promised to be a Father to them, and that they shall be his sons and his daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise?
Adam Clarke: Commentary on the Bible - 1831
6:11: O ye Corinthians, our mouth is open unto you - I speak to you with the utmost freedom and fluency, because of my affection for you.
Our heart is enlarged - It is expanded to take you and all your interests in; and to keep you in the most affectionate remembrance.
The preceding verses contain a very fine specimen of a very powerful and commanding eloquence.
Albert Barnes: Notes on the Bible - 1834
6:11: O ye Corinthians, our mouth is open unto you - We speak freely, and fully. This is an affectionate address to them, and has reference to what he had just said. It means that, when the heart was full on the subject, words would flow freely, and that he had given vent to the fervid language which he had just used because his heart was full. He loved them; he felt deeply; and he spoke to them with the utmost freedom of what he had thought, and purposed, and done.
Our heart is enlarged - We have deep feelings, which naturally vent themselves in fervent and glowing language. The main idea here is, that he had a strong affection for them; a heart which embraced and loved them all, and which expressed itself in the language of deep emotion. He had loved them so that he was willing to be reproached, and to be persecuted, and to be poor, and to have his name cast out as evil. "I cannot be silent. I conceal or dissemble nothing. I am full of ardent attachment, and that naturally vents itself in the strong language which I have used." True attachment will find means of expressing itself. A heart full of love will give vent to its feelings. There will be no dissembling and hypocrisy there. And if a minister loves the souls of his people he will pour out the affections of his heart in strong and glowing language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: ye: Gal 3:1; Phi 4:15
our mouth: Co2 7:3, Co2 7:4; Sa1 2:1; Job 32:20, Job 33:2, Job 33:3; Psa 51:15
our heart: Co2 2:4, Co2 12:15; Psa 119:32; Hab 2:5; Eph 6:8; Phi 1:8; Rev 22:12
Geneva 1599
(6) O [ye] Corinthians, our mouth is (g) open unto you, our heart is enlarged.
(6) Going about to rebuke them he says first that he deals with them sincerely and with an open and plain heart, and in addition complains that they do not do the same in loving their Father.
(g) The opening of the mouth and heart signifies a most earnest affection in him that speaks, as it happens commonly with those that are in some great joy.
John Gill
O ye Corinthians,.... The apostle having exhorted the ministers of the church at Corinth to take care of their ministry, that they fulfil it, and that it might appear that the Gospel, and gifts fitting them to preach it, were not received in vain by them; all which he strengthens and encourages by his own example; and that of others, addresses the members of the church in a very pathetic manner, saying,
our mouth is open to you; to speak our minds freely to you; we shall hide and conceal nothing from you, we shall deal with you with all plainness and faithfulness. This seems to refer unto, and pave the way for what he afterwards says about their unequal fellowship with unbelievers:
our heart is enlarged: with love to you, and eager desires after your good; and it is from the abundance of our hearts, and hearty affection for you, that our mouth is open so freely to communicate to you.
John Wesley
From the praise of the Christian ministry, which he began 2Cor 2:14, he now draws his affectionate exhortation. O ye Corinthians - He seldom uses this appellation. But it has here a peculiar force. Our mouth is opened toward you - With uncommon freedom, because our heart is enlarged - In tenderness.
Robert Jamieson, A. R. Fausset and David Brown
mouth . . . open unto you--I use no concealment, such as some at Corinth have insinuated (2Cor 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Phil 4:15). The enlargement of his heart towards them (2Cor 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare 3Kings 4:29; Ps 119:32; Is 60:5).
6:126:12: Ոչինչ նեղիք ՚ի մէնջ, բայց եթէ ՚ի գութս ձեր նեղիցիք.
12 Մենք չէ, որ նեղում ենք ձեզ, այլ դուք ձեր սրտերում էք նեղւում:
12 Դուք մեր կողմէն չէք նեղուիր, հապա ձեր ունեցած գութին կողմէ* կը նեղուիք։
Ոչինչ նեղիք ի մէնջ բայց եթէ ի գութս ձեր նեղիցիք:

6:12: Ոչինչ նեղիք ՚ի մէնջ, բայց եթէ ՚ի գութս ձեր նեղիցիք.
12 Մենք չէ, որ նեղում ենք ձեզ, այլ դուք ձեր սրտերում էք նեղւում:
12 Դուք մեր կողմէն չէք նեղուիր, հապա ձեր ունեցած գութին կողմէ* կը նեղուիք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: Вам не тесно в нас; но в сердцах ваших тесно.
6:12  οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν·
6:12. οὐ (not) στενοχωρεῖσθε (ye-be-narrow-spaced-unto) ἐν (in) ἡμῖν, (unto-us,"στενοχωρεῖσθε (ye-be-narrow-spaced-unto) δὲ (moreover) ἐν (in) τοῖς (unto-the-ones) σπλάγχνοις (unto-bowels) ὑμῶν: (of-ye)
6:12. non angustiamini in nobis angustiamini autem in visceribus vestrisYou are not straitened in us: but in your own bowels you are straitened.
12. Ye are not straitened in us, but ye are straitened in your own affections.
6:12. You are not narrowed by us, but it is by your own inner selves that you are narrowed.
6:12. Ye are not straitened in us, but ye are straitened in your own bowels.
Ye are not straitened in us, but ye are straitened in your own bowels:

12: Вам не тесно в нас; но в сердцах ваших тесно.
6:12  οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν·
6:12. non angustiamini in nobis angustiamini autem in visceribus vestris
You are not straitened in us: but in your own bowels you are straitened.
6:12. You are not narrowed by us, but it is by your own inner selves that you are narrowed.
6:12. Ye are not straitened in us, but ye are straitened in your own bowels.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Апостола упрекали в том, что он будто бы стесняет Коринфян, поступает с ними тиранически (ср. I:24). Но это не так: они сами слишком узки в своих воззрениях, для того чтобы понять великодушный образ действий Апостола Павла.
Adam Clarke: Commentary on the Bible - 1831
6:12: Ye are not straitened in us - That is, Ye have not a narrow place in our affections: the metaphor here is taken from the case of a person pent up in a small or narrow place, where there is scarcely room to breathe.
Ye are straitened in your own bowels - I have not the same place in your affections which you have in mine. The bowels are used in Scripture to denote the most tender affections. See the note on Mat 9:36.
Albert Barnes: Notes on the Bible - 1834
6:12: Ye are not straitened in us - That is, you do not possess a narrow or contracted place in our affections. We love you fully, ardently, and are ready to do all that can be done for your welfare. There is no lack of room in our affections toward you. It is not narrow, confined, pent up. It is ample and free.
But ye are straitened in your own bowels - That is, in the affections of your hearts. The word used here (σπλάγχνα splangchna) commonly means in the Bible the tender affections. The Greek word properly denotes the upper viscera; the heart, the lungs, the liver. It is applied by Greek writers to denote those parts of victims which were eaten during or after the sacrifice - Robinson (Lexicon). Hence, it is applied to the heart, as the seat of the emotions and passions; and especially the gentler emotions, the tender affections, compassion, pity, love, etc. Our word "bowels" is applied usually to the lower viscera, and by no means expresses the idea of the word which is used in Greek. The idea here is, that they were straitened, or were confined in their affections for him. It is the language of reproof, meaning that he had not received from them the demonstrations of attachment which he had a right to expect, and which was a fair and proportionate return for the love bestowed on them. Probably he refers to the fact that they had formed parties; had admitted false teachers; and had not received his instructions as implicitly and as kindly as they ought to have done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: are not: Ecc 6:9 *marg. Job 36:16; Pro 4:12; Mic 2:7
in your: Phi 1:8; Jo1 3:17
Geneva 1599
Ye are not (h) straitened in us, but ye are straitened in your own (i) bowels.
(h) You are in my heart as in a house, and that no narrow or confined house, for I have opened my whole heart to you; but you are inwardly narrow towards me.
(i) After the manner of the Hebrews, he calls those tender affections which rest in the heart, "bowels".
John Gill
Ye are not straitened in us,.... The meaning of which is, either you are not brought into straits and difficulties by us; we do not afflict and distress you, or fill you with anguish and trouble;
but ye are straitened in your own bowels; you are distressed by some among yourselves, who ought not to be with you, with whom you should have no fellowship and communion: or thus, you have room enough in our hearts, our hearts are so enlarged with love to you, that they are large enough to hold you all; an expression, setting forth the exceeding great love, and strong affection the apostle bore to the Corinthians; when, on the other hand, they had but very little love to him comparatively; he had a heart to hold them all without being straitened for room; and among all them they could scarce find room enough in their hearts and affections for him.
John Wesley
Ye are not straitened in us - Our heart is wide enough to receive you all. But ye are straitened in your own bowels - Your hearts are shut up, and so not capable of the blessings ye might enjoy.
Robert Jamieson, A. R. Fausset and David Brown
Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.
bowels--that is, affections (compare 2Cor 12:15).
not straitened in us--that is, for want of room in our hearts to take you in.
6:136:13: արդ՝ զնոյն հատուցումն իբրեւ ընդ որդեակս ունիմ. ընդարձակեցարո՛ւք եւ դուք.
13 Արդ, դուք էլ նոյն հատուցումն անելով, - որդիների տեղ եմ դնում ձեզ, - լայնօրէն բա՛ց արէք ձեր սրտերը:
13 Ուստի անոր հատուցում ընելու համար, իբրեւ որդիներուս կը խօսիմ ձեզի, դուք ալ դէպի զիս լայն բացէք ձեր սրտերը։
արդ զնոյն հատուցումն, (իբրեւ ընդ որդեակս [29]ունիմ,) ընդարձակեցարուք եւ դուք:

6:13: արդ՝ զնոյն հատուցումն իբրեւ ընդ որդեակս ունիմ. ընդարձակեցարո՛ւք եւ դուք.
13 Արդ, դուք էլ նոյն հատուցումն անելով, - որդիների տեղ եմ դնում ձեզ, - լայնօրէն բա՛ց արէք ձեր սրտերը:
13 Ուստի անոր հատուցում ընելու համար, իբրեւ որդիներուս կը խօսիմ ձեզի, դուք ալ դէպի զիս լայն բացէք ձեր սրտերը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: В равное возмездие, --говорю, как детям, --распространитесь и вы.
6:13  τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς.
6:13. τὴν (to-the-one) δὲ (moreover) αὐτὴν (to-it) ἀντιμισθίαν, (to-an-ever-a-one-paying-unto,"ὡς (as) τέκνοις (unto-producess) λέγω, (I-forth,"πλατύνθητε (ye-should-have-been-broadened) καὶ (and) ὑμεῖς. (ye)
6:13. eandem autem habentes remunerationem tamquam filiis dico dilatamini et vosBut having the same recompense (I speak as to my children): be you also enlarged.
13. Now for a recompense in like kind ( I speak as unto children), be ye also enlarged.
6:13. But since we have the same recompense, (I am speaking as if to my own sons), you, too, should be enlarged.
6:13. Now for a recompence in the same, (I speak as unto [my] children,) be ye also enlarged.
Now for a recompence in the same, ( I speak as unto [my] children,) be ye also enlarged:

13: В равное возмездие, --говорю, как детям, --распространитесь и вы.
6:13  τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς.
6:13. eandem autem habentes remunerationem tamquam filiis dico dilatamini et vos
But having the same recompense (I speak as to my children): be you also enlarged.
6:13. But since we have the same recompense, (I am speaking as if to my own sons), you, too, should be enlarged.
6:13. Now for a recompence in the same, (I speak as unto [my] children,) be ye also enlarged.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Видя в Коринфянах своих чад по духу, Апостол просить их с надеждою на исполнение своей просьбы, чтобы они заплатили ему любовью за его любовь к ним.
Adam Clarke: Commentary on the Bible - 1831
6:13: Now for a recompense in the same - That you may, in some sort, repay me for my affection towards you, I speak to you as unto my children, whom I have a right to command, be ye also enlarged - love me as I love you.
Albert Barnes: Notes on the Bible - 1834
6:13: Now for a recompence in the same - "By way of recompence, open your hearts in the same manner toward me as I have done toward you. It is all the reward or compensation which I ask of you; all the return which I desire. I do not ask silver or gold, or any earthly possessions. I ask only a return of love, and a devotedness to the cause which I love, and which I endeavor to promote."
I speak as unto my children - I speak as a parent addressing his children. I sustain toward you the relation of a spiritual father, and I have a right to require and expect a return of affection.
Be ye also enlarged - Be not straitened in your affections. Love me as I love you. Give to me the same proofs of attachment which I have given you. The idea in this verse is, that the only compensation or remuneration which he expected for all the love which he had shown them, and for all his toils and self-denials in their behalf Co2 6:4-5, was, that they would love him, and yield obedience to the laws of the gospel requiring them to be separate from the world, Co2 6:14-18. One ground of the claim which he had to their affection was, that he sustained toward them the relation of a father, and that he had a right to require and to expect such a return of love. The Syriac renders it well: "Enlarge your love toward me." Tyndale renders it: "I speak unto you as unto children, which have like reward with us; stretch yourselves therefore out; bear not the yoke with unbelievers."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: I speak: Co1 4:14, Co1 4:15; Gal 4:19; Th1 2:11; Heb 12:5, Heb 12:6; Jo1 2:1, Jo1 2:12-14, Jo1 3:7, Jo1 3:18; Jo3 1:4
be: Kg2 13:14-19; Psa 81:10; Mat 9:28, Mat 9:29, Mat 17:19-21; Mar 6:4-6, Mar 11:24; Jam 1:6, Jam 1:7; Jo1 5:14, Jo1 5:15
John Gill
Now for a recompence in the same,.... That your love to me may answer mine to you; that as you have my heart, I may have yours, and the same room in your heart, as you have in mine. The Vulgate Latin version reads, "having the same recompence"; and the Arabic version renders it, "grant to me the same recompence"; and the Syriac version, "recompense to me my usuries that are with you"; that is, repay me with affection, let love be returned for love.
I speak as unto my children; which relation subsisting between us requires mutual affection; for as a father should love his children, so children should love their father:
be ye also enlarged; in your love to me, as I am to you; and then, as if he should say, you will bear with, and take in good part the following exhortation and advice.
John Wesley
Now for a recompence of the same - Of my parental tenderness. I speak as to my children - I ask nothing hard or grievous. Be ye also enlarged - Open your hearts, first to God, and then to us, so 2Cor 8:5, that God may "dwell in you," 2Cor 6:16; 2Cor 7:1; and that ye may "receive us," 2Cor 7:2.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "As a recompense in the same kind . . . be enlarged also yourselves" [ELLICOTT]. "In the same way" as my heart is enlarged towards you (2Cor 6:11), and "as a recompense" for it (Gal 4:12).
I speak as unto my children--as children would naturally be expected to recompense their parents' love with similar love.
6:146:14: եւ մի՛ լինիք լծակիցք անհաւատից. քանզի զի՞նչ հաղորդութիւն է արդարութեան ընդ անօրէնութեան. եւ կամ զի՞նչ հաւասարութիւն է լուսոյ ընդ խաւարի[4056]. [4056] Ոմանք. Անհաւատիցն... ընդ անօրէնութիւն, եւ կամ զինչ հաւ՛՛։ Եւ ոմանք. Ընդ անիրաւութեան։
14 Անհաւատներին լծակից մի՛ եղէք, որովհետեւ ի՞նչ կապ ունի արդարութիւնը անօրէնութեան հետ. եւ կամ ի՞նչ յարաբերութիւն լոյսի եւ խաւարի միջեւ.
14 Անհաւատներուն հետ օտարախառն լծակից մի՛ ըլլաք. քանզի ի՞նչ մասնակցութիւն ունի արդարութիւնը անօրէնութեան հետ եւ ի՞նչ հաղորդակցութիւն ունի լոյսը խաւարին հետ
Եւ մի՛ լինիք լծակիցք անհաւատից. քանզի զի՞նչ հաղորդութիւն է արդարութեան ընդ անօրէնութեան. եւ կամ զի՞նչ հաւասարութիւն է լուսոյ ընդ խաւարի:

6:14: եւ մի՛ լինիք լծակիցք անհաւատից. քանզի զի՞նչ հաղորդութիւն է արդարութեան ընդ անօրէնութեան. եւ կամ զի՞նչ հաւասարութիւն է լուսոյ ընդ խաւարի[4056].
[4056] Ոմանք. Անհաւատիցն... ընդ անօրէնութիւն, եւ կամ զինչ հաւ՛՛։ Եւ ոմանք. Ընդ անիրաւութեան։
14 Անհաւատներին լծակից մի՛ եղէք, որովհետեւ ի՞նչ կապ ունի արդարութիւնը անօրէնութեան հետ. եւ կամ ի՞նչ յարաբերութիւն լոյսի եւ խաւարի միջեւ.
14 Անհաւատներուն հետ օտարախառն լծակից մի՛ ըլլաք. քանզի ի՞նչ մասնակցութիւն ունի արդարութիւնը անօրէնութեան հետ եւ ի՞նչ հաղորդակցութիւն ունի լոյսը խաւարին հետ
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Не преклоняйтесь под чужое ярмо с неверными, ибо какое общение праведности с беззаконием? Что общего у света с тьмою?
6:14  μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἢ τίς κοινωνία φωτὶ πρὸς σκότος;
6:14. Μὴ (Lest) γίνεσθε ( ye-should-become ) ἑτεροζυγοῦντες ( differently-yoking-unto ) ἀπίστοις : ( unto-un-trusted ) τίς (what-one) γὰρ (therefore) μετοχὴ (a-holding-with) δικαιοσύνῃ (unto-a-course-belongedness) καὶ (and) ἀνομίᾳ, (unto-an-un-parceleeing-unto,"ἢ (or) τίς (what-one) κοινωνία (an-en-commoning-unto) φωτὶ (unto-a-light) πρὸς (toward) σκότος; (to-an-obscurity?"
6:14. nolite iugum ducere cum infidelibus quae enim participatio iustitiae cum iniquitate aut quae societas luci ad tenebrasBear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
14. Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness?
6:14. Do not choose to bear the yoke with unbelievers. For how can justice be a participant with iniquity? Or how can the fellowship of light be a participant with darkness?
6:14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness:

14: Не преклоняйтесь под чужое ярмо с неверными, ибо какое общение праведности с беззаконием? Что общего у света с тьмою?
6:14  μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἢ τίς κοινωνία φωτὶ πρὸς σκότος;
6:14. nolite iugum ducere cum infidelibus quae enim participatio iustitiae cum iniquitate aut quae societas luci ad tenebras
Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
6:14. Do not choose to bear the yoke with unbelievers. For how can justice be a participant with iniquity? Or how can the fellowship of light be a participant with darkness?
6:14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: В законе Моисеевом было воспрещено запрягать вместе чистое и нечистое животное (Втор XXII:10). Это запрещение Ап. прилагает к положению Коринфян, как имеющее типический смысл. - Пять вопросов, какие следуют далее, в общем понятны: все они указывают на неприличие для христианина поддерживать общение с язычниками в пороках, которым те предаются. Но что означает имя "Велиар"? В Ветхом Завете этому имени соответствует слово "Велиал", обозначающее собою вещь или дело совершенно бесполезное, ни к чему негодное: но здесь, как видно из противоставления "Велиара" Христу, слово Велиар обозначает личность. Такой смысл это слово имело и в позднейшем иудействе. Здесь оно, по контексту речи, может обозначать антихриста или диавола.
Adam Clarke: Commentary on the Bible - 1831
6:14: Be ye not unequally yoked together with unbelievers - This is a military term: keep in your own ranks; do not leave the Christian community to join in that of the heathens. The verb ἑτεροζυγειν signifies to leave one's own rank, place, or order, and go into another; and here it must signify not only that they should not associate with the Gentiles in their idolatrous feasts, but that they should not apostatize from Christianity; and the questions which follow show that there was a sort of fellowship that some of the Christians had formed with the heathens which was both wicked and absurd, and if not speedily checked would infallibly lead to final apostasy.
Some apply this exhortation to pious persons marrying with those who are not decidedly religious, and converted to God. That the exhortation may be thus applied I grant; but it is certainly not the meaning of the apostle in this place. Nevertheless, common sense and true piety show the absurdity of two such persons pretending to walk together in a way in which they are not agreed. A very wise and very holy man has given his judgment on this point: "A man who is truly pious, marrying with an unconverted woman, will either draw back to perdition, or have a cross during life." The same may be said of a pious woman marrying an unconverted man. Such persons cannot say this petition of the Lord's prayer, Lead us not into temptation. They plunge into it of their own accord.
For what fellowship, etc. - As righteousness cannot have communion with unrighteousness, and light cannot dwell with darkness; so Christ can have no concord with Belial, nor can he that believeth have any with an infidel. All these points were self-evident; how then could they keep up the profession of Christianity, or pretend to be under its influence, while they associated with the unrighteous, had communion with darkness, concord with Belial, and partook with infidels?
Albert Barnes: Notes on the Bible - 1834
6:14: Be ye not unequally yoked together with unbelievers - This is closely connected in sense with the pRev_ious verse. The apostle is there stating the nature of the remuneration or recompence which he asks for all the love which he had shown to them. He here says, that one mode of remuneration would be to yield obedience to his commands, and to separate themselves from all improper alliance with unbelievers. "Make me this return for my love. Love me as a proof of your affection, be not improperly united with unbelievers. Listen to me as a father addressing his children, and secure your own happiness and piety by not being unequally yoked with those who are not Christians." The word which is used here (ἑτεροζυγέω heterozugeō) means properly, to bear a different yoke, to be yoked heterogeneously - Robinson (Lexicon). It is applied to the custom of yoking animals of different kinds together (Passow); and as used here means not to mingle together, or be united with unbelievers.
It is implied in the use of the word that there is a dissimilarity between believers and unbelievers so great that it is as improper for them to mingle together as it is to yoke animals of different kinds and species. The ground of the injunction is, that there is a difference between Christians and those who are not, so great as to render such unions improper and injurious. The direction here refers doubtless to all kinds of improper connections with those who were unbelievers. It has been usually supposed by commentators to refer particularly to marriage. But there is no reason for confining it to marriage. It doubtless includes that, but it may as well refer to any other intimate connection, or to intimate friendships, or to participation in their amusements and employments, as to marriage. The radical idea is, that they were to abstain from all connections with unbelievers - with infidels, and pagans, and those who were not Christians, which would identify them with them; or they were to have no connection with them in anything as unbelievers, pagans, or infidels; they were to partake with them in nothing that was special to them as such.
They were to have no part with them in their paganism unbelief, and idolatry, and infidelity; they were not to be united with them in any way or sense where it would necessarily be understood that they were partakers with them in those things. This is evidently the principle here laid down, and this principle is as applicable now as it was then. In the remainder of this verse and the following verses Co2 6:15-16, he states reasons why they should have no such contact. There is no principle of Christianity that is more important than that which is here stated by the apostle; and none in which Christians are more in danger of erring, or in which they have more difficulty in determining the exact rule which they are to follow. The questions which arise are very important. Are we to have no contact with the people of the world? Are we cut loose from all our friends who are not Christians? Are we to become monks, and live a recluse and unsocial life? Are we never to mingle with the people of the world in business, in innocent recreation, or in the duties of citizens, and as neighbors and friends? It is important, therefore, in the highest degree, to endeavor to ascertain what are the principles on which the New Testament requires us to act in this matter. And in order to a correct understanding of this, the following principles may be suggested:
I. There is a large field of action, pursuit, principle, and thought, over which infidelity, sin, paganism, and the world as such, have the entire control. It is wholly without the range of Christian law, and stands opposed to Christian law. It pertains to a different kingdom; is conducted by different principles, and tends to destroy and annihilate the kingdom of Christ. It cannot be reconciled with Christian principle, and cannot be conformed to but in entire violation of the influence of religion. Here the prohibition of the New Testament is absolute and entire. Christians are not to mingle with the people of the world in these things; and are not to partake of them. This prohibition, it is supposed, extends to the following, among other things:
(1) To idolatry. This was plain. On no account or pretence were the early Christians to partake of that, or to countenance it. In primitive times, during the Roman persecutions, all that was asked was that they should cast a little incense on the altar of a pagan god. They refused to do it, and because they refused to do it, thousands perished as martyrs. They judged rightly; and the world has approved their cause.
(2) sin, vice, licentiousness. This is also plain. Christians are in no way to patronise them, or to lend their influence to them, or to promote them by their name, their presence, or their property. "Neither be partakers of other people's sins;" Ti1 5:22; Jo2 1:11.
(3) arts and acts of dishonesty, deception, and fraud in traffic and trade. Here the prohibition also must be absolute. No Christian can have a right to enter into partnership with another where the business is to be conducted on dishonest and unchristian principles, or where it shall lead to the violation of any of the laws of God. If it involves deception and fraud in the principles on which it is conducted; if it spreads ruin and poverty - as the distilling and vending of ardent spirits does; if it leads to the necessary violation of the Christian Sabbath, then the case is plain. A Christian is to have no "fellowship with such unfruitful works of darkness, but is rather to reprove them;" Eph 5:11.
(4) the amusements and pleasures that are entirely worldly, and sinful in their nature; that are wholly under worldly influence, and which cannot be brought under Christian principles. Nearly all amusements are of this description. The true principle here seems to be, that if a Christian in such a place is expected to lay aside his Christian principles, and if it would be deemed indecorous and improper for him to introduce the subject of religion, or if religion would be regarded is entirely inconsistent with the nature of the amusement then he is not to be found there. The world reigns there, and if the principles of his Lord and Master would be excluded, he should not be there. This applies of course to the theater, the circus, the ballroom, and to large and splendid parties of pleasure. We are not to associate with idolaters in their idolatry; nor with the licentious in their licentiousness; nor with the infidel in his infidelity; nor with the proud in their pride; nor with the frivolous in their gaiety; nor with the friends of the theater, or the ballroom, or the circus in their attachment to these places and pursuits. And whatever other connection we are to have with them as neighbors, citizens, or members of our families, we are not to participate with them in these things. Thus far all seems to be clear; and the rule is a plain one whether it applies to marriage, or to business, or to religion, or to pleasure; compare note, Co1 5:10.
II. There is a large field of action, thought, and plan which may be said to be common with the Christian and the world; that is, where the Christian is not expected to abandon his own principles, and where there will be, or need be, no compromise of the sternest views of truth, or the most upright, serious, and holy conduct. He may carry his principles with him; may always manifest them if necessary; and may even commend them to others. A few of these may be referred to.
(1) Commercial transactions and professional engagements that are conducted on honest and upright principles, even when those with whom we act are not Christians.
(2) Literary and scientific pursuits, which never, when pursued with a right spirit, interfere with the principles of Christianity, and never are contrary to it.
(3) the love and affection which are due to relatives and friends. Nothing in the Bible assuredly will prohibit a pious son from uniting with one who is not pious in supporting an aged and infirm parent, or a much loved and affectionate sister. The same remark is true also respecting the duty which a wife owes to a husband, a husband to a wife, or a parent to a child, though one of them should not be a Christian. And the same observation is true also of neighbors, who are not to be prohibited from uniting as neighbors in social contact, and in acts of common kindness and charity, though all not Christians.
(4) as citizens. We owe duties to our country, and a Christian need not refuse to act with others in the elective franchise, or in making or administering the laws. Here, however, it is clear that he is not at liberty to violate the laws and the principles of the Bible. He cannot be at liberty to unite with them in political schemes that are contrary to the Law of God, or in elevating to office people whom he cannot vote for with a good conscience as qualified for the station.
(5) in plans of public improvement, in schemes that go to the advancement of the public welfare, when the schemes do not violate the laws of God. But if they involve the necessity of violating the Sabbath, or any of the laws of God, assuredly he cannot consistently participate in them.
(6) in doing good to others. So the Saviour was with sinners; so he ate, and drank, and conversed with them. So we may mingle with them, without partaking of their wicked feelings and plans, so far as we can do them good, and exert over them a holy and saving influence. In all the situations here referred to, and in all the duties growing out of them, the Christian may maintain his principles, and may preserve a good conscience. Indeed the Saviour evidently contemplated that his people would have such contact with the world, and that in it they would do good. But in none of these is there to be any compromise of principle; in none to be any yielding to the opinions and practices that are contrary to the laws of God.
III. There is a large field of action, conduct, and plan, where Christians only will act together. These relate to the special duties of religion - to prayer, Christian fellowship, the ordinances of the gospel, and most of the plans of Christian beneficence. Here the world will not intrude; and here assuredly there will be no necessity of any compromise of Christian principle.
For what fellowship - Paul proceeds here to state reasons why there should be no such improper connection with the world. The main reason, though under various forms, is that there can be no fellowship, no communion, nothing in common between them; and that therefore they should be separate. The word "fellowship" (μέτοχὴ metochē) means partnership, participation. What is there in common; or how can the one partake with the other? The interrogative form here is designed to be emphatic, and to declare in the strongest terms that there can be no such partnership.
Righteousness - Such as you Christians are required to practice; implying that all were to be governed by the stern and uncompromising principles of honesty and justice.
With unrighteousness - Dishonesty, injustice, sin; implying that the world is governed by such principles.
And what communion - (κοινωνία koinō nia). Participation; communion; that which is in common. What is there in common between light and darkness? What common principle is there of which they both partake? There is none. There is a total and eternal separation.
Light - The emblem of truth, virtue, holiness; see the Mat 4:16; Mat 5:16 notes; Joh 1:4 note; Rom 2:19 note; Co2 4:4, Co2 4:6 notes. It is implied here that Christians are enlightened, and walk in the light. Their principles are pure and holy - principles of which light is the proper emblem.
Darkness - The emblem of sin, corruption, ignorance; implying that the world to which Paul refers was governed and influenced by these. The idea is, that as there is an entire separation between light and darkness in their nature; as they have nothing in common, so it is and should be, between Christians and sinners. There should be a separation. There can be nothing in common between holiness and sin; and Christians should have nothing to do "with the unfruitful works of darkness:" Eph 5:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: unequally: Exo 34:16; Lev 19:19; Deu 7:2, Deu 7:3, Deu 22:9-11; Ezr 9:1, Ezr 9:2, Ezr 9:11, Ezr 9:12, Ezr 10:19; Neh 13:1-3, Neh 13:23-26; Psa 106:35; Pro 22:24; Mal 2:11, Mal 2:15; Co1 5:9, Co1 7:39; Co1 15:33; Jam 4:4
for: Sa1 5:2, Sa1 5:3; Kg1 18:21; Ch2 19:2; Psa 16:3, Psa 26:4, Psa 26:5, Psa 26:9, Psa 26:10, Psa 44:20, Psa 44:21; Psa 101:3-5, Psa 119:63, Psa 139:21, Psa 139:22; Pro 29:27; Joh 7:7, Joh 15:18, Joh 15:19; Act 4:23; Co1 10:21; Eph 5:6-11; Jo1 3:12-14
and what: Pro 8:18, Pro 8:19; Rom 13:12-14; Eph 4:17-20, Eph 5:8-14; Phi 2:15; Th1 5:4-8; Pe1 2:9, Pe1 2:10, Pe1 4:2-4; Jo1 1:5-7
Geneva 1599
(7) Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
(7) Now he rebukes them boldly, because they became fellows with infidels in outward idolatry, as though it were an indifferent thing. And this is the fourth part of this epistle, the conclusion of which is, that those whom the Lord has condescended to in calling them his children, must keep themselves pure, not only in mind, but also in body, that they may be completely holy to the Lord.
John Gill
Be ye not unequally yoked together with unbelievers,.... This seems to be an allusion to the law in Deut 22:10 and to be a mystical explanation of it; and is to be understood not as forbidding civil society and converse with unbelievers; for this is impracticable, then must believers needs go out of the world; this the many natural and civil relations subsisting among men make absolutely necessary; and in many cases is both lawful and laudable, especially when there is any opportunity or likelihood of doing them any service in a spiritual way: not is it to be understood as dehorting from entering into marriage contracts with such persons; for such marriages the apostle, in his former epistle, had allowed to be lawful, and what ought to be abode by; though believers would do well carefully to avoid such an unequal yoke, since oftentimes they are hereby exposed to many snares, temptations, distresses, and sorrows, which generally more or less follow hereon: but there is nothing in the text or context that lead to such an interpretation; rather, if any particular thing is referred to, it is to joining with unbelievers in acts of idolatry; since one of the apostle's arguments to dissuade from being unequally yoked with unbelievers is, "what agreement hath the temple of God with idols?" and from the foregoing epistle it looks as if some in this church had joined with them in such practices; see 1Cor 10:14. But I rather think that these words are a dissuasive in general, from having any fellowship with unbelievers in anything sinful and criminal, whether in worship or in conversation:
for what fellowship hath righteousness with unrighteousness? This, with what is said in the following verse, and in the beginning of the next to that, contain reasons or arguments engaging believers to attend to the exhortation given not to keep company with unbelievers. By "righteousness" is meant righteous persons, who are made the righteousness of God in Christ, to whom Christ is made righteousness, or to whom the righteousness of Christ is imputed for justification; and who also have principles of grace and holiness in their hearts, or have the kingdom of God in them, which consists of righteousness, peace, and joy in the Holy Ghost; and who being made free from the dominion of sin, are become servants of righteousness: and by unrighteousness is designed unrighteous persons, who are destitute of a justifying righteousness, are filled with all unrighteousness, and are, as it were, a mass and lump of iniquity; now, what fellowship can there be between persons of such distant characters?
And what communion hath light with darkness? regenerate men are made light in the Lord; they are enlightened into their state and condition by nature, to see the exceeding sinfulness of sin, to behold the glory, beauty, fulness, and suitableness of Christ, so as to be sensible of their need of him, and to be able to look unto him for life and salvation; they are enlightened more or less into the doctrines of the Gospel, and the duties of religion; and their path is a shining light, shining more and more unto the perfect day. Unregenerate persons are "darkness" itself; they are dark and ignorant of God in Christ, of the way of salvation by Christ, of the work of the Spirit of God upon the heart, and of the mysteries of grace; they know not themselves, nor the sad estate they are in; they are born, and brought up in darkness worse than Egyptian darkness; they go on in it, and if grace prevent not, will be cast into utter and eternal darkness. Now, what "communion" can there be between persons so different one from another? for what is more so than light and darkness? these the God of nature has divided from each other; and they are in nature irreconcilable to one another, and so they are in grace.
John Wesley
Be not unequally yoked with unbelievers - Christians with Jews or heathens. The apostle particularly speaks of marriage. But the reasons he urges equally hold against any needless intimacy with them. Of the five questions that follow, the three former contain the argument; the two latter, the conclusion.
Robert Jamieson, A. R. Fausset and David Brown
Be not--Greek, "Become not."
unequally yoked--"yoked with one alien in spirit." The image is from the symbolical precept of the law (Lev 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (Deut 22:10), "Thou shalt not plough with an ox and an ass together." Compare Deut 7:3, forbidding marriages with the heathen; also 1Cor 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (2Cor 6:16; 1Cor 8:10; 1Cor 10:14).
fellowship--literally, "share," or "participation."
righteousness--the state of the believer, justified by faith.
unrighteousness--rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.
light--of which believers are the children (Th1 5:5).
6:156:15: եւ կամ զի՞նչ միաբանութիւն է Քրիստոսի ընդ Բելիարայ. կամ զի՞նչ բաժին կայ հաւատացելոյն ընդ անհաւատին.
15 եւ կամ ի՞նչ միաբանութիւն Քրիստոսի եւ Բելիարի միջեւ. կամ ի՞նչ առնչութիւն ունի հաւատացեալը անհաւատի հետ.
15 Եւ ի՞նչ միաբանութիւն ունի Քրիստոս Բելիարին հետ, կամ ի՞նչ բաժին ունի հաւատացեալը անհաւատին հետ
եւ կամ զի՞նչ միաբանութիւն է Քրիստոսի ընդ Բելիարայ:

6:15: եւ կամ զի՞նչ միաբանութիւն է Քրիստոսի ընդ Բելիարայ. կամ զի՞նչ բաժին կայ հաւատացելոյն ընդ անհաւատին.
15 եւ կամ ի՞նչ միաբանութիւն Քրիստոսի եւ Բելիարի միջեւ. կամ ի՞նչ առնչութիւն ունի հաւատացեալը անհաւատի հետ.
15 Եւ ի՞նչ միաբանութիւն ունի Քրիստոս Բելիարին հետ, կամ ի՞նչ բաժին ունի հաւատացեալը անհաւատին հետ
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: Какое согласие между Христом и Велиаром? Или какое соучастие верного с неверным?
6:15  τίς δὲ συμφώνησις χριστοῦ πρὸς βελιάρ, ἢ τίς μερὶς πιστῶ μετὰ ἀπίστου;
6:15. τίς (What-one) δὲ (moreover) συμφώνησις (a-sounding-together) Χριστοῦ (of-Anointed) πρὸς (toward) Βελίαρ, (to-a-Beliar?"ἢ (Or) τίς (what-one) μερὶς (a-portioning) πιστῷ (unto-trusted) μετὰ (with) ἀπίστου; (of-un-trusted?"
6:15. quae autem conventio Christi ad Belial aut quae pars fideli cum infideleAnd what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
15. And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever?
6:15. And how can Christ join together with Belial? Or what part do the faithful have with the unfaithful?
6:15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
And what concord hath Christ with Belial? or what part hath he that believeth with an infidel:

15: Какое согласие между Христом и Велиаром? Или какое соучастие верного с неверным?
6:15  τίς δὲ συμφώνησις χριστοῦ πρὸς βελιάρ, ἢ τίς μερὶς πιστῶ μετὰ ἀπίστου;
6:15. quae autem conventio Christi ad Belial aut quae pars fideli cum infidele
And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
6:15. And how can Christ join together with Belial? Or what part do the faithful have with the unfaithful?
6:15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:15: And what concord - (συμφώνησις sumphō nē sis). Sympathy, unison. This word refers properly to the unison or harmony produced by musical instruments, where there is a chord. What accordance, what unison is there; what strings are there which being struck will produce a chord or harmony? The idea is, then, there is as much that is discordant between Christ and Belial as there is between instruments of music that produce only discordant and jarring sounds.
Hath Christ - What is there in common between Christ and Belial, implying that Christians are governed by the principles, and that they follow the example of Christ.
Belial - Βελίαλ Belial or Βελίαρ Beliar, as as it is found in some of the late editions. The form Beliar is Syriac. The Hebrew word בּליּצל beliya‛ al means literally without profit; worthlessness; wickedness. It is here evidently applied to Satan. The Syriac translates it "Satan." The idea is, that the persons to whom Paul referred, the pagan, wicked, unbelieving world, were governed by the principles of Satan, and were "taken captive by him at his will" (Ti2 2:26 compare Joh 8:44), and that Christians should be separate from the wicked world, as Christ was separate from all the feelings, purposes, and plans of Satan. He had no participation in them; he formed no union with them; and so it should be with the followers of the one in relation to the followers of the other.
Or what part - (μερὶς meris). Portion, share, participation, fellowship. This word refers usually to a division of an estate; Luk 10:42; Act 8:21 note; Col 1:12 note. There is no participation; nothing in common.
He that believeth - A Christian; a man the characteristic of whom it is that he believes on the Lord Jesus.
With an infidel - A man who does not believe - whether a pagan idolater, a profane man, a scoffer, a philosopher, a man of science, a moral man, or a son or daughter of gaiety. The idea is, that on the subject of religion there is no union; nothing in common; no participation. They are governed by different principles; have different feelings; are looking to different rewards; and are tending to a different destiny. The believer, therefore, should not select his partner in life and his chosen companions and friends from this class, but from those with whom he has sympathy, and with whom he has common feelings and hopes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: what concord: Sa1 5:2-4; Kg1 18:21; Co1 10:20, Co1 10:21
or: Ezr 4:3; Mar 16:16; Act 8:20; Jo1 5:11-13
an: Ti1 5:8
Geneva 1599
And what concord hath Christ with Belial? or what (k) part hath he that believeth with an infidel?
(k) What can there be between them?
John Gill
And what concord hath Christ with Belial?.... The word "Belial" is an Hebrew word, and is only used in this place in the New Testament, but often in the Old; this word is differently read and pronounced, some copies read it "Beliar", and accordingly in the Ethiopic version it is "Belhor", and by Jerom read (i) Belvir"; but he observes, that it is more rightly called Belial": in some copies it is "Belias", and so Tertullian (k) read it; and Jerom (l) says, that most corruptly read it "Belias", for "Belial": some derive it from "Beli", and "Alah", and signifies "without ascent"; one in a very low condition, of low life, that never rises up, and comes to any thing; to which Kimchi's etymology of the word seems to agree, who says (m), that Belial is a wicked man, , "who does not succeed, and does not prosper": others say it signifies (n) one that is , "Beli Ol, without a yoke", without the yoke of the law; so Jarchi explains children of Belial, in Deut 13:13 without yoke, who break off the yoke of God; and so say (o) the Talmudists,
"children of Belial, are children that break off , "the yoke of heaven" (i.e. the law) from their necks;''
lawless persons, who are under no subjection to God or man: others (p) derive it from "Jaal", and "Beli", and so it signifies one that is unprofitable, does no good, and is good for nothing; and it is applied in Scripture to any wicked person, or thing; it is commonly rendered by the Chaldee paraphrast, a "wicked man"; and by Aquila and Suidas it is interpreted, "an apostate", and so it is rendered here in the Arabic version; sometimes the corruption of nature is called "Belial" by the Jews (q), than which nothing can be more contrary to Christ; it is also a name of the devil; by Hesychius, "Beliar" is interpreted "a dragon", by which name the devil is sometimes called; and here the Syriac version is, "what concord hath Christ with Satan?" most interpreters by Belial understand the devil, who has cast off the yoke of obedience to God, and is unprofitable, yea, noxious and hurtful to men; between whom and Christ there is no concord, but a perpetual enmity; and as there is no concord between Christ personal, and Belial the devil, so what can there be between Christ mystical the church, which goes by the name of Christ, 1Cor 12:12 and wicked men, the sons of Belial; who have cast away the law of the Lord, are not subject to the law of God, nor can they be, and are become unprofitable to themselves, and others?
or what part hath he that believeth with an infidel? such have no part, and shall have no part or portion in one and the same thing; the believer's part and portion are God, Christ, and an eternal inheritance; the unbeliever's part and portion will be in the lake which burns with fire and brimstone; and therefore what part, society, or communion, can they have with one another?
(i) De Nominibus Hebraicis, fol. 106. K. (k) De Corona, c. 10. (l) Comment. in Ephes. iv. 27. (m) Sepher Shorashim, rad. (n) Hieronym Quaestasive Trad. Heb. in Lib. Reg. fol. 74. I. Tom. 3. & in Ephes. iv. 27. R. Abraham Seba in Tzeror Hammor, fol. 141. 4. & 142. 2. (o) T. Bab. Sanhedrin, fol. 111. 2. (p) Philip Aquinas, Schindler, Cocceius, &c. (q) Tzeror Hammor, fol. 148. 3. & 149. 2.
John Wesley
What concord hath Christ - Whom ye serve. With Belial - To whom they belong.
Robert Jamieson, A. R. Fausset and David Brown
Belial--Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [BENGEL].
he that believeth with an infidel--Translate, "a believer with an unbeliever."
6:166:16: կամ զի՞նչ նմանութիւն է տաճարի Աստուծոյ՝ մեհենաց։ Ապաքէն դուք տաճար Աստուծոյ կենդանւոյ էք. որպէս ասաց Աստուած, թէ բնակեցա՛յց ՚ի նոսա, եւ գնացից ՚ի նոսա. եւ եղէց նոցա Աստուած, եւ նոքա եղիցին իմ ժողովուրդք[4057]։ [4057] Ոմանք. Տաճարի Աստուծոյ եւ մեհենաց... որպէս եւ ասաց Աստուած... նոցա յԱստուած, եւ նոքա եղիցին ինձ ՚ի ժողովուրդ։
16 կամ ի՞նչ նմանութիւն ունի Աստծու տաճարը մեհեանների հետ: Արդարեւ, կենդանի Աստծու տաճար էք դուք, ինչպէս ասաց Աստուած. Պիտի բնակուեմ նրանց մէջ ու պիտի ընթանամ նրանց միջով ւ նրանց Աստուածը պիտի լինեմ, ւ նրանք պիտի լինեն իմ ժողովուրդը:
16 Եւ ի՞նչ յարմարութիւն ունի Աստուծոյ տաճարը կուռքերուն հետ. վասն զի դուք կենդանի Աստուծոյ տաճարն էք. ինչպէս Աստուած ըսաւ, թէ «Անոնց մէջ պիտի բնակիմ ու անոնց մէջ պիտի քալեմ եւ անոնց Աստուած պիտի ըլլամ ու անոնք ինծի ժողովուրդ պիտի ըլլան»։
կամ զի՞նչ բաժին կայ հաւատացելոյն ընդ անհաւատին. կամ զի՞նչ նմանութիւն է տաճարի Աստուծոյ` մեհենաց. ապաքէն դուք տաճար Աստուծոյ կենդանւոյ էք, որպէս ասաց Աստուած թէ` Բնակեցայց ի նոսա եւ գնացից ի նոսա, եւ եղէց նոցա Աստուած եւ նոքա եղիցին իմ ժողովուրդք:

6:16: կամ զի՞նչ նմանութիւն է տաճարի Աստուծոյ՝ մեհենաց։ Ապաքէն դուք տաճար Աստուծոյ կենդանւոյ էք. որպէս ասաց Աստուած, թէ բնակեցա՛յց ՚ի նոսա, եւ գնացից ՚ի նոսա. եւ եղէց նոցա Աստուած, եւ նոքա եղիցին իմ ժողովուրդք[4057]։
[4057] Ոմանք. Տաճարի Աստուծոյ եւ մեհենաց... որպէս եւ ասաց Աստուած... նոցա յԱստուած, եւ նոքա եղիցին ինձ ՚ի ժողովուրդ։
16 կամ ի՞նչ նմանութիւն ունի Աստծու տաճարը մեհեանների հետ: Արդարեւ, կենդանի Աստծու տաճար էք դուք, ինչպէս ասաց Աստուած. Պիտի բնակուեմ նրանց մէջ ու պիտի ընթանամ նրանց միջով ւ նրանց Աստուածը պիտի լինեմ, ւ նրանք պիտի լինեն իմ ժողովուրդը:
16 Եւ ի՞նչ յարմարութիւն ունի Աստուծոյ տաճարը կուռքերուն հետ. վասն զի դուք կենդանի Աստուծոյ տաճարն էք. ինչպէս Աստուած ըսաւ, թէ «Անոնց մէջ պիտի բնակիմ ու անոնց մէջ պիտի քալեմ եւ անոնց Աստուած պիտի ըլլամ ու անոնք ինծի ժողովուրդ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: Какая совместность храма Божия с идолами? Ибо вы храм Бога живаго, как сказал Бог: вселюсь в них и буду ходить [в них]; и буду их Богом, и они будут Моим народом.
6:16  τίς δὲ συγκατάθεσις ναῶ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός.
6:16. τίς (What-one) δὲ (moreover) συνκατάθεσις (a-placing-down-together) ναῷ (unto-a-temple) θεοῦ (of-a-Deity) μετὰ (with) εἰδώλων; (of-images?"ἡμεῖς (We) γὰρ (therefore) ναὸς (a-temple) θεοῦ (of-a-Deity) ἐσμὲν (we-be) ζῶντος: (of-lifing-unto) καθὼς (down-as) εἶπεν (it-had-said,"ὁ (the-one) θεὸς (a-Deity,"ὅτι (to-which-a-one," Ἐνοικήσω ( I-shall-house-in-unto ) ἐν ( in ) αὐτοῖς ( unto-them ) καὶ ( and ) ἐνπεριπατήσω , ( I-shall-tread-about-in-unto ) καὶ ( and ) ἔσομαι ( I-shall-be ) αὐτῶν ( of-them ) θεός , ( a-Deity ) καὶ ( and ) αὐτοὶ ( them ) ἔσονταί ( they-shall-be ) μου ( of-me ) λαός . ( a-people )
6:16. qui autem consensus templo Dei cum idolis vos enim estis templum Dei vivi sicut dicit Deus quoniam inhabitabo in illis et inambulabo et ero illorum Deus et ipsi erunt mihi populusAnd what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
16. And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
6:16. And what consensus does the temple of God have with idols? For you are the temple of the living God, just as God says: “I will dwell with them, and I will walk among them. And I will be their God, and they shall be my people.
6:16. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people.
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people:

16: Какая совместность храма Божия с идолами? Ибо вы храм Бога живаго, как сказал Бог: вселюсь в них и буду ходить [в них]; и буду их Богом, и они будут Моим народом.
6:16  τίς δὲ συγκατάθεσις ναῶ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός.
6:16. qui autem consensus templo Dei cum idolis vos enim estis templum Dei vivi sicut dicit Deus quoniam inhabitabo in illis et inambulabo et ero illorum Deus et ipsi erunt mihi populus
And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
6:16. And what consensus does the temple of God have with idols? For you are the temple of the living God, just as God says: “I will dwell with them, and I will walk among them. And I will be their God, and they shall be my people.
6:16. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ап. обосновывает свое увещание ветхозаветными изречениями. Что верующие суть храм Божий - это он доказывает на основании Лев XXVI:11: и сл. Здесь Бог обещает Израилю награду, если он останется верным закону Божию. А христиане суть новый Израиль.
Adam Clarke: Commentary on the Bible - 1831
6:16: What agreement hath the temple of God with idols - Nothing could appear more abominable to a Jew than an idol in the temple of God: here, then, could be no agreement; the worship of the two is wholly incompatible. An idolater never worships the true God; a Christian never worships an idol. If ye join in idolatrous rites, it is impossible that ye should be Christians.
Ye are the temple of the living God - God intends to make the heart of every believer his own house.
I will dwell in them, and walk in them - The words are very emphatic: ενοικησω εν αυτοις· I will inhabit in them. I will not be as a wayfaring man, who turns aside to tarry as for a night, but I will take up my constant residence with them; I will dwell in and among them.
I will be their God - They shall have no other God, they shall have none besides me; and if they take me for their God, I will be to them all that an infinite, eternal, and self-sufficient Being can be to his intelligent offspring.
They shall be my people - If they take me for their God, their supreme and eternal Good, I will take them for my people; and instruct, enlighten, defend, provide for, support, and bless them, as if I had none else to care for in the creation.
Albert Barnes: Notes on the Bible - 1834
6:16: And what agreement - (συγκατάθεσις sugkatathesis). Assent, accord, agreement. what putting or laying down together is there? What is there in one that resembles the other?
The temple of God - What has a temple of God to do with idol worship? It is erected for a different purpose, and the worship of idols in it would not be tolerated. It is implied here that Christians are themselves the temple of God, a fact which Paul proceeds immediately to illustrate; and that it is as absurd for them to mingle with the infidel world as it would be to erect the image of a pagan god in the temple of Yahweh. This is strong language, and we cannot but admire the energy and copiousness of the expressions used by Paul, "which cannot," says Bloomfield, "be easily paralleled in the best Classical writers."
With idols - Those objects which God hates, and on which he cannot look but with abhorrence. The sense is, that for Christians to mingle with the sinful world; to partake of their pleasures, pursuits, and follies, is as detestable and hateful in the sight of God as if his temple were profaned by erecting a deformed, and shapeless, and senseless block in it as an object of worship. And, assuredly, if Christians had such a sense of the abomination of mingling with the world, they would feel the obligation to be separate and pure.
For ye are the temple of the living God - see this explained in the notes on Co1 3:16-17. The idea is, that as God dwells with his people, they ought to be separated from a sinful and polluted world.
As God hath said - The words here quoted are taken substantially from Exo 29:45; Lev 26:12; Eze 37:27. They are not literally quoted, but Paul has thrown together the substance of what occurs in several places. The sense, however, is the same as occurs in the places referred to.
I will dwell in them - (ἐνοικήτω enoikē tō). I will take up my indwelling in them. There is an allusion doubtless to the fact that he would be present among his people by the Sechinah, or the visible symbol of his presence; see the note on Co1 3:16-17. It implies, when used with reference to Christians, that the Holy Spirit would abide with them, and that the blessing of God would attend them; see Rom. 8; Col 3:16; Ti2 1:14.
And walk in them - That is, I will walk among them. I will be one of their number. He was present among the Jews by the public manifestation of his presence by a symbol; he is present with Christians by the presence and guidance of his Holy Spirit.
And I will be their God - Not only the God whom they worship, but the God who will protect and bless them. I will take them under my special protection, and they shall enjoy my favor. This is certainly as true of Christians as it was of the Jews, and Paul has not departed from the spirit of the promise in applying it to the Christian character. His object in quoting these passages is, to impress on Christians the solemnity and importance of the truth that God dwelt among them and with them; that they were under his care and protection; that they belonged to him, and that they therefore should be separate from the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: what: Exo 20:3, Exo 23:13, Exo 34:14; Deu 4:23, Deu 4:24, Deu 5:7, Deu 6:14, Deu 6:15; Jos 24:14-24; Sa1 7:3, Sa1 7:4; Kg1 18:21; Kg2 17:33, Kg2 17:34, Kg2 21:4, Kg2 21:5, Kg2 23:5-7; Ch2 33:4, Ch2 33:5; Eze 36:25; Hos 14:8; Zep 1:5; Mat 6:24; Jo1 5:20, Jo1 5:21
ye are: Co1 3:16, Co1 3:17, Co1 6:19; Eph 2:20; Heb 3:6; Pe1 2:5
I will dwell: Exo 29:45; Lev 26:12; Psa 90:1; Eze 43:7, Eze 43:9; Zac 2:10, Zac 2:11; Joh 6:56; Rom 8:9, Rom 8:11; Eph 3:17; Ti2 1:14; Jo1 4:12, Jo1 4:15; Rev 21:3
I will be: Gen 17:7, Gen 17:8; Jer 24:7, Jer 31:33, Jer 32:38; Eze 11:20, Eze 36:28, Eze 37:26, Eze 37:27; Hos 2:23; Zac 8:8, Zac 13:9; Rom 9:26; Heb 8:10; Rev 21:7
Geneva 1599
And what agreement hath the temple of God with idols? for ye are the temple of the (l) living God; as God hath said, I will (m) dwell in them, and walk in [them]; and I will be their God, and they shall be my people.
(l) He sets the living God against idols.
(m) God dwells with us, because Christ has become God with us.
John Gill
And what agreement hath the temple of God with idols?.... That is, what association, confederation, or covenant agreement can the saints, who are the temple of God, have with idols, or their worshippers? no more than the ark of the Lord had with Dagon, or Dagon with the ark; which when brought into his temple, and set by him, the idol fell down, and part of him was broke to pieces:
for ye are the temple of the living God; some copies read "we are", and so the Ethiopic version. The Corinthians, not only as particular believers, were the temples of God, both with respect to their souls and bodies, but they, as a church of Christ incorporated together, were the temple of God; wherefore the apostle does not say, ye are the "temples", but "the temple" of the living God, in allusion to the temple built by Solomon; and that in respect to him the builder of it, who was a type of Christ, the son of David, the Prince of peace, the beloved of the Lord, who was to build the temple, the Gospel church, and to bear the glory; and as Solomon's temple was built on an eminence, on Mount Moriah, so the church is built upon a rock, higher than men, than angels, than the heavens, and out of the reach of men and devils, so as to hurt and destroy it. The matter of the temple at Jerusalem were timber of cedar, and costly stones, hewed, squared, and fitted for the building, before they were brought thither; so the proper materials of a Gospel church are such as are born of incorruptible seed, and therefore comparable to cedars; and are lively stones, hewed, fitted, and squared by the Spirit and grace of God, and put and jointed in among the saints: Solomon's temple was a very stately magnificent building; it was overlaid within with pure gold, expressing the internal glory of Christ's church, which is all glorious within, having the Lord himself to be the Glory in the midst of her: the church of Christ may be compared to the temple also, for the firmness of its foundations and pillars; Christ is the foundation of his church, and that itself is the pillar and ground of truth: that temple was holy, being set apart for the worship and service of God, as the church of Christ is sanctified by the Spirit of God, and is built up a spiritual house, to offer the spiritual sacrifices of prayer and praise to God: it is called the "temple of God", because it is of his building, and where he dwells; "of the living God", because he has life in himself, and gives both spiritual and eternal life to his people; and in opposition to the idols of the Gentiles, who have no life in them; are representations of dead men, cannot give life, nor any of the comforts of life to their votaries; and who, by worshipping them, expose themselves to eternal death. The evidence of the saints, or church of Christ being the temple of the living God, is as follows,
as God hath said, Lev 26:11. I will dwell in them; not by his omnipresence, so he dwells everywhere; nor by his omnipotence, so he dwells in, and with all his creatures, supporting them by the word of his power; but by his Spirit and grace, or by his spiritual and gracious presence, which he favours his people with, in the use of ordinances, and where according to his promises they may expect it:
and walk in them. This denotes the communion God is pleased to afford his church and people, and that gracious presence of his with them, whilst they are sojourners here, and passing on to the heavenly glory; as God is said to "walk in a tent and tabernacle" with the "Israelites", whilst they were travelling through the wilderness to Canaan; so he walks in his temple, and with his church and people, whilst they are travelling home to the heavenly Canaan; he walks in them, as in his court and palace, or as in his garden, where he takes much pleasure and delight, and great notice and care of them. R. Solomon Jarchi explains the phrase in Lev 26:12 "I will walk among you", thus; I will walk with you in the garden of Eden, or paradise, as one of you, and ye shall not be afraid of me: but the passage regards the presence of God with his people here, and not hereafter:
and I will be their God; not as the God of nature and providence only, but as the God of all grace; as their covenant God and Father in Christ; which is the greatest happiness that can be enjoyed:
and they shall be my people: his special people, loved by him with a peculiar love, on whom he bestows peculiar blessings; and who are made a willing people, willing to be his people by powerful grace, and are formed for himself, his service, and glory: hence it follows,
John Wesley
What agreement hath the temple of God with idols - If God would not endure idols in any part of the land wherein he dwelt, how much less, under his own roof! He does not say, with the temple of idols, for idols do not dwell in their worshippers. As God hath said - To his ancient church, and in them to all the Israel of God. I will dwell in them, and walk in them - The former signifying his perpetual presence; the latter, his operation. And I will be to them a God, and they shall be to me a people - The sum of the whole gospel covenant. Lev 26:11, &c.
Robert Jamieson, A. R. Fausset and David Brown
agreement--accordance of sentiments (compare 3Kings 18:21; Eph 5:7, Eph 5:11).
the temple of God--that is, you believers (1Cor 3:16; 1Cor 6:19).
with idols--Compare Dagon before the ark (1Kings 5:2-4).
as--"even as God said." Quotation from Lev 26:12; Jer 31:33; Jer 32:38; Ezek 37:26-27; compare Mt 28:20; Jn 14:23.
walk in them--rather, "among them." As "dwell" implies the divine presence, so "walk," the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.
my people--rather, "they shall be to me a people."
6:176:17: Վասն որոյ ելէ՛ք ՚ի միջոյ նոցա եւ մեկնեցարո՛ւք, ասէ Տէր. եւ ՚ի պիղծս մի՛ մերձենայք[4058]. [4058] Ոմանք. Եւ ՚ի պիղծ մի՛։
17 Դրա համար դո՛ւրս եկէք նրանց միջից ւ հեռո՛ւ մնացէք, - ասում է Տէրը, - ւ մի՛ դիպէք պիղծ բաներին.
17 «‘Ասոր համար ելէ՛ք անոնց մէջէն ու զատուեցէ՛ք’, կ’ըսէ Տէրը, ‘պիղծ բանի մի՛ դպչիք’».
Վասն որոյ ելէք ի միջոյ նոցա եւ մեկնեցարուք, ասէ Տէր, եւ ի պիղծս մի՛ մերձենայք:

6:17: Վասն որոյ ելէ՛ք ՚ի միջոյ նոցա եւ մեկնեցարո՛ւք, ասէ Տէր. եւ ՚ի պիղծս մի՛ մերձենայք[4058].
[4058] Ոմանք. Եւ ՚ի պիղծ մի՛։
17 Դրա համար դո՛ւրս եկէք նրանց միջից ւ հեռո՛ւ մնացէք, - ասում է Տէրը, - ւ մի՛ դիպէք պիղծ բաներին.
17 «‘Ասոր համար ելէ՛ք անոնց մէջէն ու զատուեցէ՛ք’, կ’ըսէ Տէրը, ‘պիղծ բանի մի՛ դպչիք’».
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: И потому выйдите из среды их и отделитесь, говорит Господь, и не прикасайтесь к нечистому; и Я прииму вас.
6:17  διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· κἀγὼ εἰσδέξομαι ὑμᾶς,
6:17. διὸ (Through-which) ἐξέλθατε ( ye-should-have-came-out ) ἐκ ( out ) μέσου ( of-middle ) αὐτῶν , ( of-them ," καὶ ( and ) ἀφορίσθητε , ( ye-should-have-been-bounded-off-to ," λέγει ( it-fortheth ," Κύριος , ( Authority-belonged ,"καὶ (and) ἀκαθάρτου ( of-un-cleansable ) μὴ ( lest ) ἅπτεσθε : ( ye-should-fasten ) κἀγὼ ( and-I ) εἰσδέξομαι ( I-shall-receive-into ) ὑμᾶς : ( to-ye )
6:17. propter quod exite de medio eorum et separamini dicit Dominus et inmundum ne tetigeritisWherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
17. Wherefore Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing; And I will receive you,
6:17. Because of this, you must depart from their midst and be separate, says the Lord. And do not touch what is unclean.
6:17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean [thing]; and I will receive you,
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean [thing]; and I will receive you:

17: И потому выйдите из среды их и отделитесь, говорит Господь, и не прикасайтесь к нечистому; и Я прииму вас.
6:17  διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· κἀγὼ εἰσδέξομαι ὑμᾶς,
6:17. propter quod exite de medio eorum et separamini dicit Dominus et inmundum ne tetigeritis
Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
6:17. Because of this, you must depart from their midst and be separate, says the Lord. And do not touch what is unclean.
6:17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean [thing]; and I will receive you,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Как евреев пророк Исаия призывал выйти из грешного Вавилона (Ис LII:11), так и Апостол убеждает коринфских христиан порвать общение с языческим миром. - Откуда взято выражение: "и буду вам Отцом..."? По нашему русскому тексту источником в этом случае для Апостола послужили книги Иеремии и Осии, но это едва ли так, потому что в означенных книгах такого выражения не имеется. Новейшие толкователи полагают, что Ап. здесь несколько видоизменил выражение 2Цар. VII:14, относящееся к потомку Давида.

Некоторые критики считают место VI:14-VII:1: неподлинным по следующем соображениям: 1) здесь трактуется о таком предмете, о котором нигде во всем послании более не говорится, 2) стиль этого места мало изящен и не соответствует вообще способу выражаться, каким владел Ап. Павел, 3) стихи эти нарушают связь речи и с их устранением получается вполне связная речь: второй стих VII-й главы явится естественным продолжением 13-го стиха VІ-й главы. - Но эти соображения недостаточно серьезны. Во-первых, об увлечении Коринфян языческими пороками есть намек в XIII:2. Во-вторых, вставочные рассуждения попадаются у Апостола нередко и в других посланиях и, в-третьих, стиль, собственно говоря, здесь нисколько не заключает в себе чего-либо необычайного для произведений Ап. Павла.
Adam Clarke: Commentary on the Bible - 1831
6:17: Wherefore come out from among them - Is it not plain from this and the following verse that God would be their God only on the ground of their taking him for such, and that this depended on their being separated from the works and workers of iniquity? for God could not inhabit in them if they had concord with Belial, a portion with infidels; etc. Those who will have the promises of God fulfilled to them must come under the conditions of these promises: if they are not separate - if they touch the unclean thing, God will not receive them; and therefore will not be their God, nor shall they be his people.
Albert Barnes: Notes on the Bible - 1834
6:17: Wherefore - Since you are a special people. Since God, the holy and blessed God, dwells with you and among you.
Come out from among them - That is, from among idolaters and unbelievers; from a frivolous and vicious world. These words are taken, by a slight change, from Isa 3:11. They are there applied to the Jews in Babylon, and are a solemn call which God makes on them to leave the place of their exile, to come out from among the idolaters of that city and return to their own land; see my note on that place. Babylon, in the Scriptures, is the emblem of whatever is proud, arrogant, wicked, and opposed to God; and Paul, therefore, applies the words here with great beauty and force to illustrate the duty of Christians in separating themselves from a vain, idolatrous, and wicked world.
And be ye separate - Separate from the world, and all its corrupting influences.
Saith the Lord - see Isa 3:11. Paul does not use this language as if it had original reference to Christians, but he applies it as containing an important principle that was applicable to the case which he was considering, or as language that would appropriately express the idea which he wished to convey. The language of the Old Testament is often used in this manner by the writers of the New.
And touch not the unclean thing - In Isaiah, "touch no unclean thing;" that is, they were to be pure, and to have no connection with idolatry in any of its forms. So Christians were to avoid all unholy contact with a vain and polluted world. The sense is, "Have no close connection with an idolater, or an unholy person. Be pure; and feel that you belong to a community that is under its own laws, and that is to be distinguished in moral purity from all the rest of the world."
And I will receive you - That is, I will receive and recognize you as my friends and my adopted children. This could not be done until they were separated from an idolatrous and wicked world. The fact of their being received by God, and recognized as his children, depended on their coming out from the world. These words with the verses following, though used evidently somewhat in the form of a quotation, yet are not to be found in any single place in the Old Testament In Sa2 7:14, God says of Solomon, "I will be his Father, and he shall be my son." In Jer 31:9, God says, "For I am a Father to Israel, and Ephraim is my first-born." It is probable that Paul had such passages in his eye, yet he doubtless designed rather to express the general sense of the promises of the Old Testament than to quote any single passage. Or why may it not be that we should regard Paul here himself as speaking as an inspired man directly, and making a promise then first communicated immediately from the Lord? Paul was inspired as well as the prophets; and it may be that he meant to communicate a promise directly from God. Grotius supposes that it was not taken from any particular place in the Old Testament, but was a part of a hymn that was in use among the Hebrews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: come: Co2 7:1; Num 16:21, Num 16:26, Num 16:45; Ezr 6:21, Ezr 10:11; Psa 1:1-3; Pro 9:6; Isa 52:11; Jer 51:6; Act 2:40; Rev 18:4
and I: Joh 6:37, Joh 6:38; Rom 15:7
John Gill
Wherefore come out from among them,.... Since they were the temple of the living God, built up an habitation for the Most High; since he resided among them, took his walks in the midst of them, was their God, and they were his people. These words are taken out of Is 52:11 where the several phrases here used may be observed. They seem to be directed to the Israelites, and particularly to the priests and Levites, who bore the vessels of the Lord; and are fitly applied to believers under the Gospel dispensation, who are by Christ made priests unto God. They are usually interpreted by the Jewish writers, as a call to the Jews to come out of captivity, to quit Babylon and Persia, and the several cities and countries where they were; and are applied in Rev_ 18:4 to mystical Babylon, the church of Rome, as a call to God's people, to leave the superstitions and idolatries of that church, lest they be partakers of her plagues; and here, by the apostle, as an exhortation to believers in general, to forsake the company and conversation of the men of the world: who may be said to come out from among them at first conversion, when they are called to forsake their own people, and their Father's house, to leave their native country, and seek an heavenly one; and when, in consequence of effectual calling grace, their conversations are different from what they were before, and from other Gentiles; when they dislike their former companions, abhor their sinful conversation, abstain from it, keep out of it, as being infectious, hurtful, and detrimental to them; when they have no fellowship with the workers of iniquity, but reprove them both by words and deeds, which is their incumbent duty: the phrase in Isaiah is, "go ye out from the midst of her"; which Kimchi interprets, "out of the midst of every city in which thou art"; that is, in which idolaters lived; and well agrees with here, "out of the midst of them":
and be ye separate, saith the Lord; this phrase is not to be met with expressly in our version of the above text in Isaiah, but is signified by several expressions in it; the words rendered "depart ye, depart ye", are by the Targum, or Chaldee paraphrase on the place, expressed by , "be ye separate, be ye separate", which are the very words of the apostle here; and the phrase, "touch no unclean thing", is explained by R. Aben Ezra, "that they might be separate from the nations of the world" and another word, "be ye clean", signifies such a purgation as is made by separation, by removing the clean from the unclean, by separating the wheat from the chaff. The people of God are a separate people in election, redemption, and the effectual calling, and ought to be so in their conduct and conversation; they ought to separate themselves from all superstition and will worship in religious matters, and from the evil customs and manners of the world, though they are sure to become a prey, and to expose themselves to the contempt and rage of it:
and touch not the unclean thing. The allusion is to several laws under the former dispensation, which forbid touching many things which were accounted unclean, whereby pollution was contracted, and the persons were obliged to a ceremonial cleansing; see Lev 5:2 Num 19:11. It has no regard to touching, tasting, and eating any sort of food, which was forbid as unclean by the ceremonial law; for the difference between meats clean and unclean was now removed; but if anything is particularly designed by the unclean thing, it seems to be idolatry, and to be a prohibition of joining with worshippers of idols in their idolatrous practices, whereby a moral pollution is contracted; since in the beginning of the former verse it is said, "what agreement hath the temple of God with idols?" though it is rather intended in general, to forbid all communion and fellowship with unclean persons and things, not to touch them, to come nigh them, or have anything to do with them:
and I will receive you; this, and what follows in the next verse, are said to encourage believers to keep at a distance from wicked and immoral persons, whose company and conversation are dishonourable, ensnaring, and defiling. These persons had been already received into the love of God, his best and strongest affections, from which there can be no separation; and in the covenant of grace, which as it cannot be removed, so neither could they be removed out of that; they were received into the church of Christ, and had a place and a name in it, better than that of sons and daughters; and as they had been received by Christ, when they came to him as poor perishing sinners without him, so they were still received graciously, notwithstanding their many backslidings: neither of these therefore is the sense of this passage: but, that whereas by quitting society with carnal men, they would expose themselves to their resentments; the Lord here promises, that he would take them under the wings of his protection; he would take care of them and preserve them, keep them as the apple of his eye, and be a wall of fire round about them, whilst in this world; and when he had guided them by his counsel here, would "receive" them "to glory": this clause seems to be taken from the latter part of Is 52:12 which may be rendered, "the God of Israel will gather you"; i.e. to himself, and protect them.
John Wesley
Touch not the unclean person - Keep at the utmost distance from him. And I will receive you - Into my house and family. Is 52:11; Zeph 3:19-20.
Robert Jamieson, A. R. Fausset and David Brown
Quoted from Is 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.
be ye separate--"be separated" (Hos 4:17).
touch not the unclean thing--rather, "anything unclean" (2Cor 7:1; Mic 2:10). Touching is more polluting, as implying participation, than seeing.
receive you--The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (2Cor 5:1-10). With this accords the clause, "Come out from among them," namely, so as to be received to me. So Ezek 20:41, "I will accept you"; and Zeph 3:19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (1Cor 7:31; 1Cor 5:9-10).
6:186:18: եւ ես ընկալայց զձեզ. եւ ես եղէց ձեզ ՚ի Հա՛յր, եւ դուք եղիջիք ինձ յուստերս եւ ՚ի դստերս, ասէ Տէր ամենակալ[4059]։[4059] Ոմանք. Եւ եղէց ձեզ ՚ի Հայր։
18 եւ ես պիտի ընդունեմ ձեզ. ւ ես պիտի լինեմ ձեզ համար հայր. ւ դուք պիտի լինէք ինձ համար որդիներ եւ դուստրեր», - սում է Ամենակալ Տէրը:
18 «‘Ու ես ձեզ պիտի ընդունիմ’»։«‘Եւ ես ձեզի Հայր պիտի ըլլամ ու դուք ինծի տղաքներ ու աղջիկներ պիտի ըլլաք’, կ’ըսէ Ամենակալ Տէրը»։
եւ ես ընկալայց զձեզ, եւ ես եղէց ձեզ ի Հայր, եւ դուք եղիջիք ինձ յուստերս եւ ի դստերս, ասէ Տէր Ամենակալ:

6:18: եւ ես ընկալայց զձեզ. եւ ես եղէց ձեզ ՚ի Հա՛յր, եւ դուք եղիջիք ինձ յուստերս եւ ՚ի դստերս, ասէ Տէր ամենակալ[4059]։
[4059] Ոմանք. Եւ եղէց ձեզ ՚ի Հայր։
18 եւ ես պիտի ընդունեմ ձեզ. ւ ես պիտի լինեմ ձեզ համար հայր. ւ դուք պիտի լինէք ինձ համար որդիներ եւ դուստրեր», - սում է Ամենակալ Տէրը:
18 «‘Ու ես ձեզ պիտի ընդունիմ’»։«‘Եւ ես ձեզի Հայր պիտի ըլլամ ու դուք ինծի տղաքներ ու աղջիկներ պիտի ըլլաք’, կ’ըսէ Ամենակալ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: И буду вам Отцем, и вы будете Моими сынами и дщерями, говорит Господь Вседержитель.
6:18  καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει κύριος παντοκράτωρ.
6:18. καὶ (and) ἔσομαι ( I-shall-be ) ὑμῖν (unto-ye) εἰς ( into ) πατέρα , ( to-a-Father ,"καὶ (and) ὑμεῖς (ye) ἔσεσθέ ( ye-shall-be ) μοι ( unto-me ) εἰς ( into ) υἱοὺς ( to-sons ) καὶ ( and ) θυγατέρας , ( to-daughters ," λέγει ( it-fortheth ," Κύριος ( Authority-belonged ) Παντοκράτωρ . ( an-all-securer )
6:18. et ego recipiam vos et ero vobis in patrem et vos eritis mihi in filios et filias dicit Dominus omnipotensAnd I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty
18. And will be to you a Father, And ye shall be to me sons and daughters, saith the Lord Almighty.
6:18. Then I will accept you. And I will be a Father to you, and you shall be sons and daughters to me, says the Lord Almighty.”
6:18. And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty:

18: И буду вам Отцем, и вы будете Моими сынами и дщерями, говорит Господь Вседержитель.
6:18  καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει κύριος παντοκράτωρ.
6:18. et ego recipiam vos et ero vobis in patrem et vos eritis mihi in filios et filias dicit Dominus omnipotens
And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty
6:18. Then I will accept you. And I will be a Father to you, and you shall be sons and daughters to me, says the Lord Almighty.”
6:18. And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:18: Will be a Father unto you - I will act towards you as the most affectionate father can act towards his most tender and best beloved child.
And ye shall be my sons and daughters - Ye shall all be of the household of God, the family of heaven; ye shall be holy, happy, and continually safe.
Saith the Lord Almighty - Κυριος παντοκρατωρ· The Lord, the Governor of all things.
Earthly fathers, however loving and affectionate, may fail to provide for their children, because every thing is not at their disposal; they may frequently lack both the power and the means, though to will may be present with them; but the Lord who made and who governs all things can never lack will, power, nor means. The promise is sure to the children; and the children are those who take the Almighty for their God. For the promise belongs to no soul that is not separate from sinful ways, works, and men; those who touch the unclean thing, i.e. who do what God forbids, and hold communion with unrighteousness, can never stand in the endearing relation of children to God Almighty: and this is most forcibly stated by God himself, in these verses, and in the beginning of the following chapter, the first verse of which should conclude this.
To the Jews the promises were originally made; they would not have God for their God, but would work iniquity. What was the consequence? God cast them off; and those who were joined to iniquity were separated from him. "Then said God, Call his name Lo-ammi; for ye are not my people, and I will not be your God." Hos 1:9. The Jews were therefore cast off, and the Gentiles taken in their place; but even these, under the new covenant, are taken in expressly under the same conditions as the apostle here most fully states. Those who apply these words in any other way pervert their meaning, and sin against their souls.
Albert Barnes: Notes on the Bible - 1834
6:18: And will be a Father unto you - A father is the protector, counselor, and guide of his children. He instructs them, provides for them, and counsels them in time of perplexity. No relation is more tender than this. In accordance with this, God says, that he will be to his people their protector, counsellor, guide, and friend. He will cherish toward them the feeling of a father; he will provide for them, he will acknowledge them as his children. No higher honor can be conferred on mortals than to be adopted into the family of God, and to be permitted to call the Most High our Father. No rank is so elevated as that of being the sons and the daughters of the Lord Almighty. Yet this is the common appellation by which God addresses his people; and the most humble in rank, the most poor and ignorant of his friends on earth, the most despised among people, may reflect that they are the children of the ever-living God, and have the Maker of the heavens and the earth as their Father and their eternal Friend. How poor are all the honors of the world compared with this!
The Lord Almighty - The word used here (παντοκράτωρ pantokratō r) occurs nowhere except in this place and in the book of Revelation; Rev 1:8; Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7, Rev 16:14; Rev 19:6, Rev 19:16; Rev 21:22. It means one who has all power; and is applied to God in contradistinction from idols that are weak and powerless. God is able to protect his people, and they who put their trust in him shall never be confounded. What has he to fear who has a friend of almighty power?
Remarks
1. It is right and proper to exhort Christians not to receive the grace of God in vain, Co2 6:1. Even they sometimes abuse their privileges; become neglectful of the mercy of God; undervalue the truths of religion, and do not make as much as they should do of the glorious truths that are suited to sanctify and to save. Every Christian should endeavor to make just as much as possible of his privileges, and to become just as eminent as he can possibly be in his Christian profession.
2. The benefits of salvation to this world come through the intercession of Jesus Christ, Co2 6:2. It is because God is pleased to hear him; because he calls on God in an accepted time that we have any hope of pardon. The sinner enjoys no offer of mercy, and no possibility of pardon except what he owes to Jesus Christ. Should he cease to plead for people, the offers of salvation would be withdrawn, and the race would perish foRev_er.
3. The world is under a dispensation of mercy, Co2 6:2. People may be saved: God is willing to show compassion, and to rescue them from ruin.
4. How important is the present moment! Co2 6:2. How important is each moment! It may be the last period of mercy. No sinner can calculate with any certainty on another instant of time. God holds his breath, and with, infinite ease he can remove him to eternity. Eternal results hang on the present - the fleeting moment, and yet how unconcerned are the mass of people about their present condition; how unanxious about what may possibly or probably occur the next moment! Now, the sinner may be pardoned. The next moment he may be beyond the reach of forgiveness. This instant, the bliss of heaven is offered him; the next, he may be solemnly excluded from hope and heaven!
5. The ministers of the gospel should give no occasion of offence to any one, Co2 6:3. On each one of them depends a portion of the honor of the ministry in this world, and of the honor of Jesus Christ among people. How solemn is this responsibility! How pure, and holy, and unblameable should they be!
6. Ministers and all Christians should be willing to suffer in the cause of the Redeemer, Co2 6:4-5. If the early ministers and other Christians were called to endure the pains of imprisonment and persecution for the honor of the gospel, assuredly we should be willing also to suffer. Why should there be anymore reason for their suffering than for ours?
7. We see what our religion has cost, Co2 6:4-5. It has come down to us through suffering. All the privileges that we enjoy have been the fruit of toil, and blood, and tears, and sighs. The best blood in human veins has flowed to procure these blessings; the holiest people on earth have wept, and been scourged, and tortured, that we might possess these privileges. What thanks should we give to God for all this! How highly should we prize the religion that has cost so much!
8. In trial we should evince such a spirit as not to dishonor, but to honor our religion, Co2 6:3-5. This is as incumbent on all Christians as it is on ministers of the gospel. It is in such scenes that the reality of religion is tested. It is then that its power is seen. It is then that its value may be known. Christians and Christian ministers often do good in circumstances of poverty, persecution, and sickness, which they never do in health, and in popular favor, and in prosperity. And God often places his people in trial that they may do good then, expecting that they will accomplish more then than they could in prosperous circumstances They whose aim it is to do good have often occasion to bless God that they were subjected to trial. Bunyan wrote the "Pilgrim's Progress" in a dungeon; and almost all the works of Baxter were written when he was suffering under persecution, and forbidden to preach the gospel. The devil is often foiled in this way. He persecutes and opposes Christians; and on the rack and at the stake they do most to destroy his kingdom; he throws them into dungeons, and they make books which go down even to the millennium, making successful war on the empire of darkness. Christians, therefore, should esteem it a privilege to be permitted to suffer on account of Christ; Phi 1:29.
9. If ministers and other Christians do any good they must be pure, Co2 6:6-7. The gospel is to be commended by pureness, and knowledge, and the word of truth, and the armor of righteousness. It is in this way that they are to meet opposition; in this way that they are to propagate their sentiments. No man need expect to do good in the ministry or as a private Christian, who is not a holy man. No man who is a holy man can help doing good. It will be a matter of course that he will shed a healthful moral influence around him. And he will no more live without effect than the sun sheds its steady beams on the earth without effect. His influence may be very noiseless and still, like the sunbeams or the dew, but it will be felt in the world. Wicked people can resist anything else better than they can a holy example. They can make a mock of preaching; they can deride exhortation; they can throw away a tract; they can burn the Bible; but what can they do against a holy example? No more than they can against the vivifying and enlightening beams of the sun; and a man who leads a holy life cannot help doing good, and cannot be pRev_ented from doing good.
10. They who are Christians must expect to meet with much dishonor, and to be subjected often to the influence of evil report, Co2 6:8. The world is unfriendly to religion, and its friends must never be surprised if their motives are impeached, and their names calumniated.
11. Especially is this the case with ministers, Co2 6:8. They should make up their minds to it, and they should not suppose that any strange thing had happened to them if they are called thus to suffer.
12. They who are about to make a profession of religion, and they who are about entering on the work of the ministry, or who are agitating the question whether they should be ministers, should ask themselves whether they are prepared for this. They should count the cost; nor should they either make a profession of religion or think of the ministry as a profession, unless they are willing to meet with dishonor, and to go through evil report; to be poor Co2 6:10, and to be despised and persecuted, or to die in the cause which they embrace.
13. Religion has power to sustain the soul in trials, Co2 6:10. Why should he be sad who has occasion to rejoice always? Why should he deem himself poor, though he has slender earthly possessions, who is able to make many rich? Why should he be melancholy as if he had nothing, who has Christ as his portion, and who is an heir of all things? Let not the poor, who are rich in faith, despond as though they had nothing. They have a treasure which gold cannot purchase, and which will be of infinite value when all other treasure fails. He that has an everlasting inheritance in heaven cannot be called a poor man. And he that can look to such an inheritance should not be unwilling to part with his earthly possessions. Those who seem to be most wealthy are often the poorest of mortals; and those who seem to be poor, or who are in humble circumstances, often have an enjoyment of even this world which is unknown in the palaces and at the tables of the great. They look on all things as the work of their Father; and in their humble dwellings, and with their humble fare, they have an enjoyment of the bounties of their heavenly Benefactor, which is not experienced often in the dwellings of the great and the rich.
14. A people should render to a minister and a pastor a return of love and confidence that shall be proportionate to the love which is shown to them, Co2 6:12. This is but a reasonable and fair requital, and this is necessary not only to the comfort, but to the success of a minister. What good can he do unless he has the affections and confidence of his people?
15. The compensation or recompence which a minister has a right to expect and require for arduous toil is, that his people should be "enlarged" in love toward him, and that they should yield themselves to the laws of the Redeemer, and be separate from the world, Co2 6:13. And this is an ample reward. It is what he seeks, what he prays for, what he most ardently desires. If he is worthy of his office, he will seek not theirs but them Co2 12:14, and he will be satisfied for all his toils if he sees them walking in the truth Jo3 1:4, and showing in their lives the pure and elevated principles of the gospel which they profess to love.
16. The welfare of religion depends on the fact that Christians should be separate from a vain, and frivolous, and wicked world, Co2 6:14-16. Why should they partake of those things in which they can, if Christians, have nothing in common? Why attempt to mingle light with darkness? to form a compact between Christ and Belial? or to set up a polluted idol in the temple of the living God? The truth is, there are great and eternal principles in the gospel which should not be surrendered, and which cannot be broken down. Christ intended to set up a kingdom that should be unlike the kingdoms of this world. And he designed that his people should be governed by different principles from the people of this world.
17. They who are about to make a profession of religion should resolve to separate themselves from the world, Co2 6:14-15. Religion cannot exist where there is no such separation, and they who are unwilling to forsake infidel companions and the frivolous amusements and vanities of life, and to find their chosen friends and pleasures among the people of God, can have no evidence that they are Christians. The world with all its wickedness and its frivolous pleasures must be forsaken, and there must be an effectual line drawn between the friends of God and the friends of sin.
Let us, then, who profess to be the friends of the Redeemer remember how pure and holy we should be. It should not be indeed with the spirit of the Pharisee; it should not be with a spirit that will lead us to say, "stand by, for I am holier than thou;" but it should be, while we discharge all our duties to our impenitent friends, and while in all our contacts with the world we should be honest and true, and while we do not refuse to mingle with them as neighbors and citizens as far as we can without compromising Christian principles, still our chosen friends and our dearest friendships should be with the people of God. For, his friends should be our friends; our happiness should be with them, and the world should see that we prefer the friends of the Redeemer to the friends of gaiety, ambition, and sin.
18. Christians are the holy temple of God, Co2 6:16. How pure should they be! How free should they be from sin! How careful to maintain consciences void of offence!
19. What an inestimable privilege it is to be a Christian! Co2 6:18; to be a child of God! to feel that he is a Father and a Friend! to feel that though we may be forsaken by all others; though poor and despised, yet there is one who never forsakes; one who never forgets that he has sons and daughters dependent on him, and who need his constant care. Compared with this, how small the honor of being permitted to call the rich our friends, or to be regarded as the sons or daughters of nobles and of princes! Let the Christian then most highly prize his privileges, and feel that he is raised above all the elevations of rank and honor which this world can bestow. All these shall fade away, and the highest and the lowest shall meet on the same level in the grave, and alike return to dust. But the elevation of the child of God shall only begin to be visible and appreciated when all other honors fade away.
20. Let all seek to become the sons and daughters of the Lord Almighty. Let us aspire to this rather than to earthly honors; let us seek this rather than to be numbered with the rich and the great. All cannot be honored in this world, and few are they who can be regarded as belonging to elevated ranks here. But all may be the children of the living God, and be permitted to call the Lord Almighty their Father and their Friend. O! if people could as easily be permitted to call themselves the sons of monarchs and princes; if they could as easily be admitted to the palaces of the great and sit down at their tables as they can enter heaven, how greedily would they embrace it! And yet how poor and paltry would be such honor and pleasure compared with that of feeling that we are the adopted children of the great and the eternal God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: a Father: Psa 22:30; Jer 3:19, Jer 31:1, Jer 31:9; Hos 1:9, Hos 1:10; Joh 1:12; Rom 8:14-17, Rom 8:29; Gal 3:26, Gal 4:5-7; Eph 1:5; Jo1 3:1, Jo1 3:2; Rev 21:7
the Lord: Gen 17:1, Gen 48:3; Rev 1:8, Rev 21:22
John Gill
And will be a father unto you,.... The same is promised to Solomon, 2Kings 7:14 and said of Israel, Jer 31:9 which is thought to be referred unto. This is not to be understood of the first commencement of this relation, as though God now began to be their Father; nor indeed of the first manifestation of it, which had been already made to their souls by the Spirit of adoption, witnessing to their spirits that God was their Father, and they were his children; but of his acting, and continuing to act the part of a father to them; which he does, by pitying his children, sympathizing with them, and supporting them under all their trials and afflictions; by taking care of them, that they have food and raiment convenient for them; by laying up for them, as he has done in his covenant, in his Son, and in heaven; by communicating unto them, by passing by their offences and miscarriages to him, and by correcting them for their good, and at last giving them the heavenly inheritance, and putting them into the possession of it:
and ye shall be my sons and daughters. This also does not relate to the first act of adoption, when these persons first became the sons and daughters of God; for so they were by adopting grace, in the mind, counsel, and covenant of God, from eternity; as such they were considered when given to Christ, when he assumed their nature, and died to gather them together in one; and as antecedent to faith and the work of the Spirit upon their souls: nor even of the first discovery of this grace unto them; but the meaning is, that whereas they were the sons and daughters of God, they should be treated as such; whenever he spoke to them, or dealt with them in providence, he would speak to them and deal with them as children; or it may refer to the more full and open manifestation of their sonship, before angels and men, at the appearance of Christ: to all which is added,
saith the Lord Almighty; for confirmation sake, and to encourage the faith of the saints; since he who said all this is the Lord God Almighty, and so able to perform it; and of which, and his willingness, no question is to be made, since he has said it.
John Wesley
And ye shall be to me for sons and for daughters, saith the Lord Almighty - The promise made to Solomon, 1Chron 28:6, is here applied to all believers; as the promise made particularly to Joshua is applied to them, Heb 13:5. Who can express the worth, who can conceive the dignity, of this divine adoption? Yet it belongs to all who believe the gospel, who have faith in Christ. They have access to the Almighty; such free and welcome access, as a beloved child to an indulgent father. To him they may fly for aid in every difficulty, and from him obtain a supply in all their wants. Is 43:6.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than (2Cor 6:16), "I will be their God, and they . . . My people." Compare the promise to Solomon (1Chron 28:6; Is 43:6; Rev_ 21:3, Rev_ 21:7; Jer 31:1, Jer 31:9).
Lord Almighty--The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.