2 Corinthians 6:10

2Co 6:10. Ἀεὶ) alway, at every time. As often as we had been made sorrowful.—πλουτίζοντες, making rich) spiritually.—πάντα κατέχοντες [Engl. V. not so well, possessing], holding fast all things) lest they should be lost to others.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co 6:10 . ὡς λυπούμενοι , ἀεὶ δὲ χαίροντες : as sorrowful (this charge in one sense was no doubt quite true), yet alway rejoicing . This, which is frequently spoken of by the Apostle as a Christian duty (see reff.), is specially prominent in this Epistle; cf. chap. 2Co 1:24 , 2Co 7:4 , and the note on 2Co 2:2-3 . St. Paul’s words are an echo of the farewell words of Christ (Joh 16:22 ), ὑμεῖς οὖν νῦν μὲν λύπην ἔχετε … τὴν χαρὰν ὑμῶν οὐδεὶς ἀρεῖ ἀφʼ ὑμῶν . ὡς πτωχοὶ , πολλοὺς δὲ πλουτίζοντες : as poor, sc. , as a pauper the word is stronger than πένης (the taunt seems to have been thrown at him; cf. Phi 4:12 and chap. 2Co 11:7 ), and yet making many rich, sc. , in the heavenly riches; cf. 1Co 1:5 , Mat 5:3 , and esp. Pro 13:7 (a passage which seems to have been in the Apostle’s mind), εἰσὶν οἱ πλουτίζοντες ἑαυτοὺς μηδὲν ἔχοντες , καὶ εἰσὶν οἱ ταπεινοῦντες ἑαυτοὺς ἐν πολλῷ πλούτῳ . ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες : as having nothing and yet possessing all things; cf. 1Co 3:22 , “all things are yours”. κατέχειν (see reff.) is a stronger word than ἔχειν ; it is “to hold fast” or “to possess,” as, e.g. , the land of promise (Jos 1:11 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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 (Co1 1:5), after the example of our Lord, who "by His poverty made many rich" (Co2 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 (Co1 7:30).

possessing all things--The Greek implies firm possession, holding fast in possession (compare Co1 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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 labour 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."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) As sorrowful, yet alway rejoicing.—Are we still in the region of the taunts and sneers of which we have found such distinct traces in the previous verses? Did men say of him, as others had said of the saints of God before him, that he was “smitten of God, and afflicted”? Was it with him, as with David, that when he wept, that “was turned to his reproof”? that when he “made sackcloth his garment” he “became a proverb unto them”? (Psa_69:10-11.) This seems, on the whole, the most probable explanation of the words. His Jewish rivals, or the jesters of Corinth, taunted him with his want of cheerfulness, “He was always in trouble.” This, at least, enables us to understand the bitterness of spirit in which St. Paul spoke, and to enter into the full force of his answer: “Yea, but with our sorrow there is also the ever-flowing well-spring of joy—a joy not of the world, but of the Holy Ghost.”

As poor, yet making many rich.—Better, as a beggar. It is not hard to imagine that the outward circumstances of St. Paul’s life, his daily toil as a tent-maker, his accepting gifts from the Church of Philippi (2Co_11:8-9; Php_4:15), would furnish occasion for some taunting jest. We seem to hear men speaking of him as a “beggar,” a “mendicant.” “Yes,” he answers, “but I am able to make many rich.” It is a possible, though perhaps not altogether an adequate, explanation of the words to see in them a reference to the fact that out of his “poverty” he was able to supply the necessities of others (Act_20:35). We must, at all events, think of his words as including something more than this, and reminding the Corinthians that he had made many rich with the unsearchable riches of Christ.

As having nothing, and yet possessing all things.—The series of paradoxes culminates in this. In language which has found echoes in the thoughts of sages, saints, mystics, he utters the truth that in the absolute surrender of the thought of calling anything its own the soul becomes the heir of the universe. All things are his, as with the certainty of an assured inheritance. The beatitude of the meek, of those who claim nothing, is that they “shall inherit the earth,” and so all things are theirs—the forces of nature, and the changes and chances of life—for all are working together for their good. (See Note on Mat_5:5.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. as sorrowful, yet alway rejoicing] Or afflicted, see ch. 2Co_2:2. What the afflictions of the Apostle were, is obvious enough. His fount of joy was independent of things external. See Rom_5:3; Rom_5:11; Php_2:16-17; Php_4:4; 1Th_5:16, and ch. 2Co_12:10.

making many rich] With the riches of the Gospel. See Eph_1:7; Eph_1:18; Eph_2:7; Eph_3:8; Eph_3:16, &c.

possessing all things] The whole passage bears a close similarity to 1Co_7:29-31, where, however, the turn given to the thought assumes a converse form. It was in Christ that His ministers could be said to possess all things. Cf. Rom_8:32; 1Co_3:22-23. Also Php_4:13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

Ver. 10. As sorrowful, yet, &c.] God’s works are usually done in oppositis mediis, in opposing means, as Luther said. Out of the eater he brings meat, &c. This riddle the world understands not. The Fathers observe here, that the apostle brings in the saints’ sorrow with a quasi, as if it were a sorrow in show or conceit only; but when he speaks of their joy, there is no such quasi.

Yet possessing all things] Godliness hath an αυταρκεια, a self-sufficiency, 1Ti 6:6. Cui cum paupertate bene convenit, pauper non est, saith Seneca. A contented man cannot be a poor man especially if a godly man; for what reason? the Father (that Ancient of days) filleth his memory; the Son (the wisdom of the Father) filleth his understanding; the Holy Ghost the Comforter filleth his will; and so he must needs have all that thus hath the haver of all.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As sorrowful, yet alway rejoicing; appearing to others as persons drowned in griefs and sorrows, yet we are always rejoicing in God, {Hab 3:17,18} and in the testimony of a good conscience, 2Co 1:12.

As poor, yet making many rich; in outward appearance poor, having no abundance of the good things of this life; yet making many rich in knowledge and grace, God by us dispensing to them the riches of his grace.

As having nothing, and yet possessing all things as having nothing, no houses, no lands, no silver or gold, Act 3:6; yet being as well satisfied and contented, as if all things were ours; as well satisfied with that little which we have, as the men of the world are with their abundance; possessing all things in Christ, though having little in the creature.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Sorrowful… rejoicing—An antithesis true on both sides. Poor in pennies; making… rich in something better than money. Having nothing for this world; possessing all things for the world to come. As the climax of this description, stroke after stroke, rises, the glow of the apostle’s feeling rises, and his heart, and mouth too, being full to overflowing, he breaks out in the following apostrophe, and that starts an entire new strain of the epistle.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As sorrowful, yet alway rejoicing. The early Christians always insist on "joy" as one of the fruits of the Spirit, (comp. Mat_5:10-12) and especially joy in the midst of grief and anguish (Rom_5:3 Rom_14:17; 1Th_5:16, "Rejoice always The best proof that this was no mere phraseology, but an amazing and new charism granted to the world, may be seen in the Epistle to the Philippians. It was written when St. Paul was old, poor, deserted, imprisoned, in danger of immediate death. and apparently in the lowest deeps of forsakes sorrow; vet the spontaneous keynote of the whole Epistle is, "I rejoice; rejoice ye". (Php_4:6, 12) As poor. The word means even paupers," and describes a very literal fact. St. Paul, for Christ"s sake, had suffered "the loss of all things". (Php_3:8) Yet making many rich. Not by getting collections for them (which would be a most unworthy antithesis, though it is strangely accepted by Chrysostom and others); but "by imparting to them the true riches, in the form of spiritual gifts, and the teaching of the gospel". (comp. Jam_2:5) Possessing all things; rather, as having nothing, and fully having all things. The verb means "possessing all things to the full." For "all things are ours". (1Co_3:21, 1Co_3:22)

Sorrow and joy.

The apostle"s experience is in some degree known to many Christians. The apparent paradox of simultaneous grief and joy is to them a fact of sober consciousness.

I SORROWFUL. Not querulous, but bruised and sad. The course of the world rushes past us, and we sit down with our pain or grief. We are chastened. And not without reason.

1. We must take our share of the troubles common to mankind. Spirituallife carries with it no exemption from the usual cares and losses of the present state. To bring about such exemption would require a multiplication of miracles without any sufficient reason. If famine come upon a land, or war, or pestilence; if a railway train or a passenger steamship be wrecked, there can be no discrimination between the good and the bad in the common catastrophe. Indeed, it is questionable whether a special immunity from pain and grief accorded to spiritual men might not do serious harm to religion, by giving strong temporal inducements to worldly men to cover themselves over with a thin coating of godliness. And there are sorrows which no personal qualities can ward off. Some troubles are inherited; others come from the mishap or misconduct of a relative or of a partner in business. And the sickness and death of those who are dear to us must bring us grief. Man is born to trouble.

2. We find in the discipline of sorrow some of the best lessons and impulsesof the Christian life

Night brings out stars; So sorrow shows us truths.

And conformity to Christ is gained in suffering with him, working out a deeper patience and keener moral sensibility.

II YET ALWAYS REJOICING. The Man of sorrows had joy in his Father"s love; though it is his affliction that is made prominent in the account of his state of humiliation. There was also a joy set before him, and in this he now sits at the right hand of God. As his followers, we too have joy now amidst sorrow, and fulness of joy set before us. Always. Not sorrowing always, but always rejoicing. It cannot mean any ecstatic emotion, for that cannot be habitual; the excessive strain would break the springs of feeling. But we may be always glad and satisfied and triumphant in our Lord. Not only is this possible to the sorrowful; it seems to be fullest and strongest in them. Remember Paul and Silas singing in the dark dungeon with their stripes unwashed. Samuel Rutherford in prison at Aberdeen, and Madame Guyon in prison at Vincennes, tasted the same gladness. The latter said, "My heart was full of that joy which thou givest to them that love thee in the midst of the greatest crosses." This can be understood only by those who have some real acquaintance of heart with the Lord Jesus, and know what treasures his people have in him unsearchable riches, unerring wisdom, precious atonement, prevailing intercession, helpful sympathy, victorious strength, and everlasting love.

Genius often shows the combination of a pensive vein, a tenderness, a pathos, with a healthy elastic hopefulness, nay, with a joyfulness robust as in a man, yet simple and playful as in a child. But we speak of what is better than even genius the grace of God. This can make even very ordinary people both gentle and brave, tender and strong, patient in sorrow, and constant in joy. "The meek shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel. F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

as sorrowful, yet always rejoicing [having abundant sorrow as to this present life, yet boundless rejoicing in contemplation of the life to come]; as poor, yet making many rich [being penniless indeed in worldly goods, yet able to enrich all men with the knowledge of the grace of God, and the heavenly blessings and benefits resulting and to result from that grace]; as having nothing, and yet possessing all things . [As having sacrificed all things for Christ and his gospel ( Phi_3:7-8 ), and yet sensible of having lost nothing by the exchange, but of having made infinite gain thereby ( Mat_16:25 ; 1Co_3:21-22 ). Such had been the ministry of the apostle on behalf of the Corinthians, and therefore in the next three verses the apostle appeals to them to show to him an affection like that which he has bestowed upon them.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. As sorrowful. His suffering caused him grief, yet he rejoiced in hope. Poor. Without worldly wealth, but carrying the riches of Christ to men. Possessing all things. Compare 1 Cor. 3:21.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. Here it is very improbable that λυπούμενοι, πτωχοί, and μηδὲν ἔχοντες are charges made against him by his enemies, while ἀεὶ χαίροντες, πολλοὺς πλουτίζοντες, and πάντα κατέχοντες are facts. All are given as facts. He was constantly being pained by his failures, and by his converts going astray; but God always turned his sorrow into joy (Joh 15:20). He was always poor in this world’s goods, but God enabled him to enrich others in spiritual gifts (1Co 1:5). Note the change from καί to δέ in these two contrasts. Are the Beatitudes in his mind? Contrast the antitheses in 1Co 7:29.

ἀεὶ δὲ χαίροντες. The overwhelming sense of God’s love and of the indwelling of the Spirit in himself and in the Church filled him with inextinguishable joy: comp. Rom 5:3; Rom 14:7; Php 2:17-18; Php 4:4.

πολλοὺς δὲ πλουτίζοντες. Not by alms; he was not well enough off to give much even to a few, and the collections for the saints which he organized did not make any one rich. Moreover, such an interpretation is unworthy of the lofty tone of this passage. The imparting of spiritual gifts is specially meant; comp. Eph 1:7; Eph 2:7; Eph 3:8; Rev 2:9. On S. Paul’s poverty see Ramsay, Paul the Traveller, pp. 34 ff.

ὡς μηδὲν ἔχοντες. Not even himself: οὐκ ἔστε ἑαυτῶν (1Co 6:19). He had given both soul and body to the service of Christ: δοῦλος Χριστοῦ Ἰησοῦ (Rom 1:1; Tit 1:1). The subjective negative does not imply that his adversaries mocked at his poverty, but only that from one point of view he possessed nothing. In the N.T. μή with participles is much more common than οὐ, the latter being used when something is denied of persons who are definitely before the mind (2Co 4:8-9; contrast 2Co 4:2). Winer, p. 609. The ὡς gives a subjective view.

πάντα κατέχοντες. A play on words (ἕχοντες, κατέχοντες) similar to those in 2Co 1:13, 2Co 3:2, 2Co 4:8. The compound implies holding fast as a sure possession (1Co 7:30; 1Co 11:2; 1Th 5:21). For πάντα comp. 1Co 3:22. In accordance with Christ’s promise (Mar 10:27-30) he had received a hundredfold for what he had given up. He had everything that is of real value here, together with an eternal inheritance. As Augustine says, “The whole world is the wealth of the believer” (De Civ. Dei xx. 7). Comp. 2Co 4:6; 2Co 4:18, 2Co 5:1; Php 4:12.

2Co 6:11 to 2Co 7:16. CONCLUSION OF THE APPEAL FOR RECONCILIATION; EXHORTATIONS TO CHRISTIAN HOLINESS; STATEMENT OF THE HAPPY TIDINGS BROUGHT BY TITUS FROM CORINTH

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] Here even more clearly than before, the first member of the clause ὡς λυπ. ἀεὶ δὲ χαίρ. cannot express the opinion of his adversaries. For however παιδευόμενος might be wrested to signify ‘a man under the chastisement of God’ as a ground of reproach, λυπούμενος will surely not bear the meaning solcher der nach gemohnlicher menschlicher Unsicht traurig sehn mußte,’ ‘one in such a situation, that according to ordinary human estimation he must be wretched,’ as De Wette,—but must point to the matter of fact, that he is really ‘afflicted.’ See reff.

πτωχοί again can hardly have been a reproach, but sets forth the fact—as poor men, but enriching (not by distribution of alms, as Chrys., Theodoret, Estius, but by imparting spiritual riches, see 1Co 1:5) many:—as having nothing (in the sense in which οἱ ἔχοντες are ὡς μὴ ἔχοντες, 1Co 7:29,—in the improper sense of ‘to possess’ in which we here use the word—thus, we have nothing, are destitute), but possessing (finally and as our own, our inheritance never to be taken away; in that sense of the word ‘to possess’ which this world’s buyers are not to use—οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες, 1Co 7:30) all things. See a similar ‘possession of all things,’ 1Co 3:22: though this reaches further than even that,—to the boundless riches of the heavenly inheritance.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. Here, at any rate, we may suppose that he has ceased to think of the accusations and insinuations of his adversaries, and is soaring above such distressing memories. It is somewhat far-fetched to see in these contrasts allusions to the sneer that he refused the maintenance of an Apostle, because he knew that he was not an Apostle, and that he took no pay for his teaching, because he knew that it was worthless. Yet B Weiss thinks that Paul and his fellow-workers had been called “doleful, penniless paupers,”— trübselige, armselige Habenichtse,— and that he is alluding to that here. There was plenty of λύπη in his life (Rom 9:2; Php 2:27), and in spite of his labouring with his hands to support himself, he was sometimes in need of help and gratefully accepted it (11:9; Php 4:15).

ἀεὶ χαίροντες. Rom 5:3-5; 1Th 5:16; Php 2:18, Php 3:1, Php 4:4. Such passages illustrate Joh 15:11, Joh 16:33. The thought of God’s goodness to him and to his converts is an inexhaustible source of joy.

πολλοὺς πλουτίζοντες. dagger; Chrys. refers to the collections for the poor saints; but they made no one rich, and such an explanation is almost a bathos in a pæan of so lofty a strain. It was spiritual riches which he bestowed with such profusion; of silver and gold he had little or none. “Apart from 1Ti 6:17. no instance of πλοῦτος in the sense of material wealth is to be found in St Paul’s writings. On the other hand, his figurative use of the word has no parallel in the rest of the Greek Bible. Of fourteen instances of it, five occur in Ephesians. In the use of the derivatives πλούσιος, πλουσίως, πλουτεῖν, πλουτίζειν, the same rule will be found to hold, though there are some interesting exceptions” (J. A. Robinson on Eph. iii. 8).

ὡς μηδὲν ἔχοντες. ‘As having nothing’; not even himself. In becoming the bondservant of Jesus Christ, he had given both soul and body to Him, and he was no longer his own (Rom 1:1; 1Co 6:19). The μηδέν may have its proper subjective force, but this view of the case is his own, not that of his adversaries.

καὶ πάντα κατέχοντες. The word—play between simple and compound resembles that in 3:2 and 4:8. The compound implies ‘keeping fast hold upon, having as a secure possession’. See Milligan, Thessalonians, p. 155. Bachmann quotes Ephraim; omnia possidemus per potestatem, quam in coelis et in terris habemus. Meyer quotes Gemara Nedarim, f. 40. 2; Recipimus non esse pauperem nisi in scientia. In Occidente seu terra Israel dixerunt; in quo scientia est, is est ut ille, in quo omnia sunt; in quo illa deest, quid est in eo? What the Stoic claimed for the wise man is true of the Christian; πάντα γὰρ ὑμῶν ἐστίν (1Co 3:21). “The whole world is the wealth of the believer,” says Aug. in reference to this verse (De Civ. Dei, xx. 7); and in showing that evil may have its uses in the world he says of these last four verses; “As then these oppositions of contraries lend beauty to the language, so the beauty of the course of this world is achieved by the opposition of contraries, arranged, as it were, by an eloquence not of words, but of things” (ibid. ix. 18). Jerome says on v. 10; “The believer has a whole world of wealth; the unbeliever has not a single farthing” (Ep. liii. 11, in Migne, 10).

6:11-7:16. THE RESTORATION OF CONFIDENCE BETWEEN THE APOSTLE AND THE CORINTHIANS

Under the impulse of strong feeling the Apostle has been opening his heart with great frankness to his converts. He now asks them with great earnestness to make a similar return and to treat him with affectionate candour. The appeal is conveniently regarded as in two parts (6:11-7:4, 5-16), but the first part is rather violently interrupted by the interjection of a sudden warning against heathen modes of life which are sure to pollute the lives of the Corinthians (6:14-7:1), and would impede their reconciliation with the Apostle.

6:11-7:4. Appeal of the Reconciled Apostle to the Corinthians

Let me have some return for my affectionate frankness. Close intimacy with heathen life is impossible for you. Open your hearts to me as mine is ever open to you.

11O men of Corinth, my lips are unlocked to tell you everything about myself; my heart stands wide open to receive you and your confidences. 12There is no restraint in my feeling towards you; the restraint is in your own affections. 13But love should awaken love in return—I appeal to you as my children—let your hearts also be opened wide to receive me.

Warning against Intimacy with Heathen (6:14-7:1).

14 Come not into close fellowship with unbelievers who are no fit yokefellows for you. For

What partnership can righteousness have with iniquity?

Or how can light associate with darkness?

15What concord can there be between Purity and pollution?

Or what portion can a believer have with an unbeliever?

16And what agreement can God’s sanctuary have with idols?

For we, yes we, are a sanctuary of the living God. This is just what was meant when God said,

I will dwell in them and move among them,

And I will be their God, and they will be My people.

17Therefore come out from the midst of them,

And sever yourselves, saith the Lord,

And lay hold of nothing that is unclean:

And I will give you a welcome.

18And I will be to you a Father,

And ye shall be to Me sons and daughters,

Saith the Lord Almighty.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Having - possessing [εχοντες - κατεχοντες] . The contrast is twofold : between having and not having, and between temporary and permanent having, or having and keeping. Compare Luk 8:15; 1Co 14:2; 1Th 5:21; Heb 3:6.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.