2 Corinthians 6:3

2Co_6:3-5

Giving no offence .

.. that the ministry be not blamed.

Ministers cautioned against giving offence

To preach and to act so that none shall be offended would indeed be an impossible task; and that can never be our duty, which is wholly out of our power. The tastes of our hearers are so opposite and so changeable. The captious will censure our not doing what was either impossible or unfit to be done. Even truth and holiness give offence. But if men take umbrage at us for doing our duty, it becomes us to offend man rather than God. It is evident, therefore, the duty of giving no offence only means the giving no just cause of offence.

I. Our life and conversation should be inoffensive. Many eyes are upon us; and the same allowances will not be made for our miscarriages as for those of others. When our practice is manifestly inconsistent with our doctrines, the finest accomplishments will not screen us from deserved reproach. We move in a more exalted sphere than others; and, if we would shine as lights of the world, we had need to avoid every appearance of evil. The world expects that we should do honour to our profession. Many things, abstractly considered, may be lawful, which yet are not expedient.

II. We should give no offence by choosing injudiciously the subjects of our sermons.

III. We give offence if we do not insist on subjects suited to the spiritual state of our flocks, and to the dispensations of Providence towards them. A well-timed discourse bids fairest to strike and edify. In many cases we will instruct and admonish in vain, if we stay not till mens minds are in proper temper to give us a fair hearing.

IV. We may give offence by a neglect or undue performance of the other public offices of our station. In leading the devotions of the Church, we give offence when either the matter, expression, or manner, is unsuitable. As to the discipline of the Church, we give offence if we exercise it with respect of persons; and, through a mistaken tenderness for any, or a fear of incurring their displeasure, allow them to live without due censure, who live inconsistently.

V. We give offence by the neglect or undue performance of the more private duties of our calling. (J. Erskine, D. D.)

In all things approving ourselves as the ministers of God, in much patience, in afflictions.--

Ministerial duties

(Ordination charge):--

I. The nature of our office. We are the ministers of God. This implies--

1. That we are sent by God.

2. That you are to labour for God. If for God, then not surely for yourself. Some serve themselves by entering upon it merely with a view to temporal support; others, by entering it chiefly with a view to literary leisure and scientific pursuits. Draw by all means the waters of the Castalian fountain, cull the flowers of Parnassus, explore the world of mind with Locke, and the laws of matter with Newton; but not as the end of your entering the ministry. Not a few make the ministerial office tributary to the acquisition of mere popular applause. They ascend the pulpit with the same object which conducts the actor to the stage.

3. That you are responsible to God.

II. In what way the duties of our office should be discharged. Approve yourself the minister of God--

1. By faithfully preaching His Word. The pulpit is the chair neither of philosophy nor of literature, and therefore never act there the pedant. Nor is it merely the seat of the moralist, but it is the oracle of heaven.

(1) As to the matter of your preaching, take care that it is truly and faithfully the word of God. Beware of substituting the inventions of ignorance for the doctrines of inspiration. Pray to be led into all truth. Preach the whole counsel of God. Elucidate its histories; explain its prophecies, etc. As a steward of the mysteries of the kingdom you have access to exhaustless stores. Still, as a minister of the New Testament, remember that Christs Cross is the centre of the whole system, around which all the doctrines and the duties of revelation revolve; from which the former borrow their light, and the latter their energy.

(2) Now as to the manner of your preaching. It should be characterised by--

(a) Deep seriousness.

(b) A holy and moral tendency. The truth as it is in Jesus is according to godliness.

(c) Instructiveness. The preaching of some men reminds us of the breaking open of the cave of AEolus, and letting loose the winds. To a thinking mind, nothing is more ridiculous than to see a man blustering about in a perfect vacuity of ideas.

(d) Plainness. Use great plainness of speech.

2. By the manner in which you preside over the Church.

3. By the character of your visits to the houses of your flock. As an under shepherd of Jesus labour to say, I know my sheep, and am known of mine. Let all your visits be--

(1) Appropriate. Go as the minister of God, and go to approve yourself such.

(2) Brief. Avoid the character of a lounger and a gossip. You are to teach the value of time, and will do this best, practically.

(3) Impartial. Especially remember the sick and the poor.

(4) Seasonable; and certainly not late in the evening.

4. By your general conduct, spirit, and habits.

(1) By the unsullied purity of your outward conduct.

(2) By the prosperous state of your personal piety. Seek to have all your intellectual attainments consecrated by a proportionate growth in grace.

(3) By exemplary diligence.

(4) By prudence.

(5) By a kind, affectionate disposition.

(6) By a habit of importunate prayer. (J. Angell James.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 6:3-7. Giving, as far as in us lies, no offence in any thing, that the ministry be not blamed — On our account. But in all things — Or in every respect; approving ourselves — To our Divine Master and his church; as the ministers of God, in much patience — Shown, 1st, In afflictions, necessities, distresses — All which are general terms. 2d, In stripes, imprisonments, tumults — Which are particular sorts of affliction, necessity, distress. 3d, In labours, watchings, fastings — Voluntarily endured. All these are expressed in the plural number, to denote a variety of them. The first word, θλιψεις, Dr. Whitby understands to mean affliction in general: the second, αναγκαι, necessities, as signifying more grievous and unavoidable troubles; the third, στενοχωριαι, distresses, such pressures as reduce us to the greatest straits. In the first, several ways to escape may appear, though none without difficulty: in the second, one way only, and that a difficult one: in the last, none at all appears. In tumults — The Greek word, ακαταστασιαι, implies such attacks as a man cannot stand against; but which bear him hither and thither by violence. In labours — Incessantly pursued, either in our ministerial work, or in those secular callings by which we are often obliged to earn our daily bread. In watchings — When, in the prosecution of our various employments, the hours of the night are added to those of the day: in fastings — To which, besides those which devotion chooses, we are often obliged to submit, for want of proper supplies of food. By pureness — Of conduct, and by keeping ourselves unspotted from the world; or by purity of the motives which animate us. By knowledge — Of those divine truths, which it is our great business to teach others. Or, as some render the expression, by prudence; namely, that which is spiritual and divine: not that which the world terms so. Worldly prudence is the practical use of worldly wisdom: divine prudence, of spiritual understanding. By long-suffering — Under affronts and injuries from the people of the world, and amid the weaknesses, failings, and faults of the people of God. By kindness — Χρηστοτητι, gentleness, or goodness of disposition. By the Holy Ghost — Directing, strengthening, supporting, as well as sanctifying us, and by the exercise of his miraculous gifts. By love unfeigned — To God and man, manifested in all our words and actions. By the word of truth — That sword of the Spirit, whereby we repel the tempter; or by preaching the gospel faithfully and zealously. By the power of God — Attesting that word by divers miraculous operations, and rendering it effectual to the conviction and conversion of sinners; and which we know will render it finally victorious over all opposition. By the armour of righteousness — The shield of faith, the helmet of hope, as well as the breastplate of righteousness; on the right hand and on the left — On all sides; the panoply, or whole armour of God, even all Christian virtues. This is said in allusion to the armour of the ancients. For soldiers carried bucklers in their left hands, and swords and javelins in their right. The former were their defensive, the latter their offensive arms. Wherefore the apostle’s expression denotes all the branches of righteousness whereby, in those difficult times, the ministers of the gospel were as effectually enabled to defend themselves, and overcome their enemies, as soldiers were to defend their bodies, and vanquish their foes, by the offensive and defensive armour which they wore.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6. Such appeals to men for reconciliation are sustained by a living example of purity amid calumny, 2Co_6:3-10.

3. Giving—Overleaping verse second as parenthetic, this participle coordinates with beseech in 2Co_6:1, and 2Co_5:20.

The ministry—The preacher’s rank and office. Care less for the men than for the saving power of their apostleship.

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

6:3-10 Paul gives a revealing picture of the hardships of his ministry (cp. 4:7-18). Nine trials are listed; many of these experiences from Paul’s life are recorded in Acts (e.g., Acts 14:5-6, 19-20; 16:19-24; 21:30-36). Through their steadfast suffering for the Good News, Paul and Timothy (2 Cor 1:1) showed that they were true ministers of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 6:3. Ἐν μηδενὶ, in nothing) corresponds to ἐν παντὶ, in every thing, in the following verse.—διδόντες, giving) The participle depends on 2Co 6:1.—προσκοπὴν, offence) which would be the case, if we were without ‘patience’ and the other qualifications, which are presently afterwards mentioned.—ἡ διακονία, the ministry) The Abstract. The ministers of God, the Concrete, 2Co 6:4.

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

2Co_6:3. The participle is not connected with 2Co_6:11, but (in opposition to Hofmann, see on 2Co_6:11) with παρακαλ. in 2Co_6:1, as a qualitative definition of the subject. Grotius aptly says: ostendit enim, quam serio moneat qui ut aliquid proficiat nullis terreatur incommodis, nulla non commoda negligat. Luther finds here an exhortation (let us give no one any kind of offence), which, however, is not allowed either by the construction (διδόντας must have been used) or by the contents of what follow.

ἐν μηδενι] not masculine (Luther) but neuter: in no respect. Comp. ἐν παντί, 2Co_6:4. The μή is here used, neither unsuitably to the connection with 2Co_6:1 (Hofmann), nor instead of οὐ (Rückert), but from a subjective point of view: we exhort … as those, who, etc. Comp. 1Co_10:33, and see Winer, p. 451 [E. T. 608].

προσκοπή), only here in the N. T., not found in the LXX. and Apocr. (Polyb. vi. 6. 8, al.), is equivalent to πρόσκομμα, σκάνδαλον, i.e. an occasion for unbelief and unchristian conduct. This is given by a conduct of the teachers at variance with the doctrine taugh.

μωμηθῇ] be blamed; comp. 1Co_7:20. Paul is conscious that he represents the honour of the ministry entrusted to him. It cannot be proved that μωμ. denotes only light blame (Chrysostom and others, Osiander). See even in Homer, Il. iii. 412. It depends on.the context, as in Pindar, Pyth. i. 160; Lucian, Quom. hist 33: ὃ οὐδεὶς ἂν, ἀλλʼ οὐδʼ ὁ Μῶμος μωμήσασθαι δύναιτο.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 6:3 . μηδεμίαν ἐν μηδενὶ κ . τ . λ .: giving no occasion of stumbling (see reff.; Alford aptly quotes Polybius, xxvii., 6, 10, διδόναι ἀφορμὰς προσκοπῆς ) in anything, that our ministration be not blamed . The clause is parallel with 2Co 6:1 , διδόντες corresponding to συνεργοῦντες , both being descriptive of the way in which παρακαλοῦμεν , etc.; cf. , for like sentiments, 1Co 8:13 ; 1Co 9:12 ; 1Co 9:22 ; 1Co 10:33 . We have μηδεμίαν … μηδενί rather than οὐδεμίαν … οὐδενί , as it is the thought or intention of the preacher which is the point to be brought out.

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

He showeth the Corinthians a pattern of a true minister, in his own example, and Timothy and Silvanus, to the end, that (as he purposed from the beginning) he might procure authority to himself and his like.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Resuming the connection with Co2 6:1, interrupted by the parenthetical Co2 6:2. "Giving no offense" (compare Co1 10:33), "approving ourselves," and all the other participles down to Co2 6:10, are nominatives to "we also entreat you" (Co2 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).

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 3. Giving no offence] The word προσκοπη, read προσκομμα, Ro 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 offence, and vilify the Gospel of Christ.

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

3. Giving no offense We have already on several occasions remarked, that Paul sometimes commends the ministry of the gospel generally, and at other times his own integrity. In the present instance, then, he speaks of himself, and sets before us in his own person a living picture of a good and faithful apostle, that the Corinthians may be led to see how unfair they were in their judgment, in preferring before him empty blusterers. For as they assigned the praise to mere pretences, they held in the highest esteem persons that were effeminate and devoid of zeal, while, on the other hand, as to the best ministers, they cherished no views but such as were mean and abject. Nor is there any reason to doubt, that those very things that Paul makes mention of to his own commendation, had been brought forward by them in part as a ground of contempt; and they were so much the more deserving of reproof, inasmuch as they converted into matter of reproach, what was ground of just praise.

Paul, therefore, treats here of three things: In the first place, he shows what are the excellences, on the ground of which preachers of the gospel ought to be esteemed; secondly, he shows that he is himself endowed with those excellences; thirdly, he admonishes the Corinthians not to acknowledge as Christ’s servants those who conduct themselves otherwise than he prescribes here by his example. His design is, that he may procure authority for himself and those that were like him, with a view to the glory of God and the good of the Church, or may restore it where it has fallen into decay; and secondly, that he may call back the Corinthians from an unreasonable attachment to the false apostles, which was a hinderance in the way of their making so much proficiency in the gospel as was necessary. Ministers give occasion of stumbling, when by their own misconduct they hinder the progress of the gospel on the part of their hearers. That Paul says he does not do; for he declares that he carefully takes heed not to stain his apostleship by any spot of disgrace.

For this is the artifice of Satan — to seek some misconduct on the part of ministers, that may tend to the dishonor of the gospel. For when he has been successful in bringing the ministry into contempt, all hope of profit is at an end. Hence the man who would usefully serve Christ, must strive with his whole might to maintain the credit of his ministry. The method is — to take care that he be deserving of honor, for nothing is more ridiculous than striving to maintain your reputation before others, while you call forth upon yourself reproach by a wicked and base life. That man, therefore, will alone be honorable, who will allow himself in nothing that is unworthy of a minister of Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) Giving no offence . . .—The participial construction is resumed from 2Co_6:1, 2Co_6:2 being treated as parenthetical. A subtle distinction in the two forms of the Greek negative suggests the thought that he is here giving, as it were, his own estimate of his aim and endeavour in his work. He avoids all occasion of offence, not because he fears censure for himself, but that “the ministry be not blamed.”

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

3. Giving no offence in any thing] This verse is closely connected in sense with v, 1. St Paul now enters upon a long passage in which he shews how the ‘ministry of reconciliation’ is practically carried on. The demeanour of the Apostles towards those among whom they preached the Gospel is as forcible a mode of proclaiming the reconciliation as their words. Yet he has not lost sight of the vindication of himself, which runs through the whole Epistle. You may judge for yourself, he is saying in effect, whether this be the conduct to expect from one charged with such a mission.

offence] The Greek word is derived from a verb signifying to dash to the ground, and signifies, therefore, anything which causes one to fall.

the ministry] i.e. of reconciliation. See above.

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.

Giving no offence in anything,.... These words are in connection with Co2 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".

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".

2 Corinthians 6:4

co2 6:4

co2 6:4

co2 6:4But 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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 Giving no offence in any thing, that the ministry be not blamed:

Ver. 3. Giving no offence] A minister should be as Absalom was, without blemish from head to foot. His fruit should be, as that of Paradise, fair to the eye and sweet to the taste. A small fault is soon seen in him, and easily either imitated or upbraided. God appointed both the weights and measures of the sanctuary to be twice as large as those of the commonwealth.

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.

Giving no offence in anything - We the ministers of God, 2Co 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; 1Co 8:13; 1Co 10:32-33. See the Phi 2:15 note; 1Th 2:10; 1Th 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 prevent 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 prevents 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.

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

In this, and in the following verses, St. Paul shews his anxious solicitude not to give any, the least occasion of scandal, lest some reproach might fall upon the ministry of the gospel: for nothing is more likely to cast a blemish on the sanctity of religion, than the want of conduct in any of its ministers. If what they say be true, why do their own lives correspond so little with what they say. This will be the cry of all libertines. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Giving no offence in any thing: to give no offence signifies, to avoid all actions which may be occasion of spiritual stumbling unto others, i.e. to make them to sin against God, or estrange their hearts from Christ, and the owning and profession of his gospel. These words may be understood as a general precept given to all Christians; so it agreeth with 1Co 10:30,32; or (which the following verses seem most to favour) as referring to himself and Timothy, and other ministers of the gospel; like true pastors of the church of Christ, going out before the flock, and showing in their example what they ought to be.

That the ministry be not blamed; the ministry here may either signify the office of the ministry, or the subject of it, the gospel, which, 2Co 5:18, is called the ministry of reconciliation: not only the office of the ministry, but the gospel itself, suffereth by the scandalous conversation of ministers and private Christians; ignorant persons being not able, or not willing, to distinguish between the faults of persons and the faults of a doctrine or office.

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

Giving no offence in anything. An undercurrent of necessary self defence runs through St. Paul"s exhortation. The participle is, like "fellow workers," a nominative to "we exhort you" in ver. 1. Offence. The word here is not skandalon, which is so often rendered "offence," but proskope, which occurs here alone in the New Testament, and is not found in the LXX It means "a cause of stumbling." Proskomma, a stumbling block, is used in 1Co_8:9. Be not blamed. When any just blame can be attached to the minister, the force of the ministry of reconciliation is fatally weakened. (For the word, see 2Co_8:20)

Vers. 3-8.

The highest office injured by its officer.

no offence in any thing," etc. Paul was engaged in the highest office the office of reconciling men to God; in this he was a coworker with the Infinite, and here he refers to

I AN EVIL TO WHICH MINISTERS OF THE GOSPEL ARE LIABLE. The evil referred to is bringing blame upon the ministry. "Giving no offence in anything, that the ministry be not blamed." So perverse is man that he often degrades some of the highest offices he is called to sustain. There are merchants that degrade commerce, doctors that degrade medicine, judges that degrade justice, statesmen that degrade legislation, kings that degrade the throne; but, what is worse far, there have been ministers who have degraded the ministry, and there are such still, ignorant men, intolerant men, worldly men, unspiritual men, blatant dogmatists. Ah me! how the pulpit is often degraded!

II AN EVIL WHICH MUST BE AVOIDED AT ANY COST. See what Paul did and suffered to avoid this stupendous evil. "But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses," etc. Mark:

1. How he suffered in order to maintain the honour of the Ministry."afflictions," "necessities," "distresses," "stripes," "imprisonments," "tumults," labours," "watchings," "fastings," etc.

2. How he wrought in order to maintain the honour of the ministry. By"pureness," "knowledge," "long suffering," "kindness," etc. He learned to labour and to wait. "Neither count I my life dear unto myself, that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God." The ministry in these days is too often degraded into a trade, a profession, a medium for the gratification of the vanity, ambition, and the greed of men. The millions have come to call churches and chapels "preaching shops." One of the greatest trades carried on in this commercial age is, perhaps, the trade in the gospel

Vers. 3-10.

Not hindering the gospel.

I PAUL"S GREAT ANXIETY NOT TO HINDER THE GOSPEL. He preached the gospel faithfully and with utmost earnestness, but:

1. He guarded anxiously against lessening the effect of his preaching by hisconduct.

2. He realized that life speaks as well as verbal utterance.

3. That what is built up by the lip is often pulled down by the life.

II PAUL"S EFFORTS TO AVOID IN LIFE AND CONDUCT THAT WHICH MIGHT HINDER THE GOSPEL. He sought not to give offence in anything (ver. 3). He dreaded proving a stumbling block to his hearers. So in every way he endeavoured to commend himself as a true minister of God, and thus to advance the cause which he had at heart. Illustrated:

1. In his endurance of trial and suffering. Here he exhibited amazing patience and fortitude.

(1) In those of a general kind. Afflictions, necessities, distresses. Of these he had a large share. Ministers, especially very active and devoted ones, must be prepared for a like experience.

(2) In those inflicted by enemies. Stripes, imprisonments, tumults. These were largely occasioned by his faithfulness to the gospel. He was so faithful to the gospel that he would bear these in such a spirit as to further advance that gospel among men. That which his enemies intended as a check he would transform into a help.

(3) In those of voluntary origin. Labours; working with own hands for support, and toiling in the ministry. Watchings; sleepless nights in travel, peril, and sickness occasioned by exposure or excessive effort. Fastings; "foodlessness he was often hungry when, if less devoted, he might have had abundance.

2. In the conduct of his ministry and life.

(1) Pureness. Chaste living. Disinterestedness. Singleness of motive.

(2) Knowledge. Knowledge of gospel truth, and this sincerely conveyed to hearers. A minister is often a hinderer through ignorance, especially through spiritual ignorance. But Paul sought to be thoroughly furnished, so that he might not retard but help forward the truth. To teach others he felt that he himself must be taught, and he was as diligent a learner as a teacher. Paul was well acquainted in every way with the gospel which he preached.

(3) Long suffering. Patient submission to wrongs. Not quick to retaliate. The pulpit may be irritable as well as the pew.

(4) Kindness. Gentleness. Courtesy. Benevolence. A kindness which ever meant usefulness.

(5) In the Holy Ghost. Showing in all utterance and conduct that he was under the influence of the Divine Spirit.

(6) Love unfeigned. A ministry of true love is a ministry of real power. To call our hearers, as some are very fond of doing, "beloved," is one thing; to have them truly in our hearts is another.

(7) The Word of truth. Ever preaching the truth as it is in Jesus. Not proclaiming human theories, but Divine revelations. Holding to the "one thing," and not carried about by every wind of doctrine. The weathercock preacher may be amusing, but he will do little to advance the gospel.

(8) The power of God. Upon this Paul relied. To this he submitted himself. He humbled himself into nothingness, that God might work through him and be all in all. He gave the praise of everything accomplished to the great Worker. And God specially honoured him by manifesting his power in and through him. Some ministers are too strong and great to accomplish anything. They can do without the power of God; they do without it, and then they do nothing except hinder the gospel.

(9) The armour of righteousness on the right hand and on the left. He was clad in the whole armour of God. (Eph_6:13) Offensive and defensive. Himself justified and accepted and living in holiness; and weapons in his hand by which he smote evil wherever he saw it.

1. In the maintenance of consistency and integrity under specially trying circumstances. Whether he was held in honour or dishonour, whether subject to good report or evil, he strove to be ever the same, to preach the same gospel, to manifest the same spirit, to live the same life. His life and ministry were not dependent upon surroundings.

2. By not succumbing to adverse circumstances.

(1) Though branded as a deceiver, he convinced the candid that he was true and sincere.

(2) Though unknown in true character by many, his faithful persistent ministry and life made him well known to multitudes, and won their high regard.

(3) Though chastised by enemies and dying daily, his heroic spirit continued its hold upon God, and he was not overborne.

(4) Though sorrowful as to outward lot, his inward condition enabled him ever to rejoice, and his joy found constant expression and was a powerful tribute to the gospel.

(5) Though poor and outcast, he laboured so zealously in the gospel that many were made rich.

(6) Though seeming to have lost all possessions, he could and,did lay claim to everything. In the spirit of his own words to the Corinthians, "All things are yours". (1Co_3:21) Such conduct, spirit, life, bore the most powerful testimony to the gospel. Paul himself was a great sermon which, under God, shook the world. What Paul was is today one of the mightiest witnesses for Christianity. H.

Vers. 3-10.

The holy power of character.

The subject occupying the attention of the apostle is the "ministry of reconciliation;" the preaching of the gospel of the grace of God unto the forgiveness of sins and restoration of man to the Divine favor. This ministry has been entrusted to him. He had, indeed, no "letters of commendation" to rely on, as had some other teachers, but he could appeal to the character of his ministry, to the sufferings he had endured in fulfilling it, and to the Divine benedictions which had rested upon it. He does, in a sense, commend himself; but how? He looks back on his life of labours and sufferings, and challenges comparison. Can others, with their letters of commendation, point to anything like this? Dean Stanley divides the means by which the apostle commended himself into four classes:

(1) from "patience" (or endurance) to "lastings," referring to the bodily sufferings of the apostle;

(2) from "pureness" to "love unfeigned," referring to the virtues, that is, the manifestations of the Divine presence in St. Paul;

(3) from "by the word of truth" to "by evil report and good report," referring to the means whereby he was enabled to prove himself to be a true minister of God; and

(4) the remainder, relating to the acceptation in which the apostles were held, and its contrast with the reality. St. Paul"s personal appeal presents for our consideration the importance of securing for the gospel a favourable hearing through the consistency and gracious beauty of the character of those who proclaim it. Its spiritual efficiency directly depends on the character of its ambassadors. The three following subjects need careful treatment:

I THE PREACHER OF THE GOSPEL MUST SHOW ITS POWER ON HIS OWN CHARACTER AND LIFE. Illustrate by a man offering an infallible remedy for a skin disease, from which everybody could see he was still suffering. The gospel is life for dead souls, and he who preaches it must be himself "alive unto God." The gospel is healing for sin-sick souls, and he who proclaims it must be able to tell his own experiences of the Balm of Gilead. The gospel provides a regeneration of character, and what it can do for men we expect to see in the men who commend it to us. As a fact, the men who show the power of the gospel in themselves are the men who alone can wield the power of the gospel on others. The preacher must be an ensample of them that believe.

II AS EXAMPLES OF THE CHRISTIAN SPIRIT, MINISTERS MAY EXPECT UNUSUAL TESTINGS. These come in several ways:

(1) in the bodily strain which a Christian ministry involves;

(2) in the more anxious and careful self-culture which the ministry demands;

(3) in the fatigues and perils which come in carrying out the ministry; and

(4) in the difficulties found in dealing pleasantly with all kinds of men. To these should be added those direct dealings of God with his servants, by means of which he prepares them for service, sharpens and furbishes their swords for his war. Even "fiery trial" is not strange for those who have to stand in the chief places of influence. They must have a large experience, if, in measure like their Lord, they are to be fully "touched with the feeling of men"s infirmities.

III THEIR EXPERIENCES WILL GIVE THE TRUE POWER TO THEIR PUBLIC PLEADINGS. Illustrate in the case of the Apostle Paul, who could not have written such letters if he had not passed through such trials. Experience is the secret of power. It gives the tone of tenderness and sympathy to a minister"s work. It gives confidence in speaking of the comforting and sustaining power of Divine grace. It is the true power on our fellow men to be enabled to speak to them of "that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." But if all this be, in high degrees, true of the recognized ministry, it is true of all who seek to influence others for God and goodness. The world which we long and strive to save very properly asks of us this most searching question, "What has this gospel done for you? R.T.

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

Giving, as far as in us lies, no offense, that the ministry be not blamed on our account.

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

The example of Paul in the midst of difficulties:

v. 3. Giving no offense in anything, that the ministry be not blamed;

v. 4. but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,

v. 5. in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings;

v. 6. by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned,

v. 7. by the Word of Truth, by the power of God, by the armor of righteousness on the right hand and on the left,

v. 8. by honor and dishonor, by evil report and good report: as deceivers, and yet true;

v. 9. as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;

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

Paul here sets forth his own example, partly in vindication of his own conduct, partly with the intention of stimulating emulation. He conducts himself so that he gives no one an occasion for stumbling, since any deliberate act of that kind would have reacted upon the Gospel. He could not indeed hinder the self-righteous and self-conceited from taking offense at the Word of the Cross and blaspheming both the office and its ministers, 1Co 4:12-13. But he made use of the most untiring vigilance in doctrine and life, lest someone should find a reason for censuring him; he took heed to himself in the most scrupulous manner, lest on his account someone should stumble and fall.

The apostle now speaks of the distinctive characteristics of his apostolic office in detail: But in all things commending ourselves as God’s servants do, He acted so conscientiously in all things pertaining to his office and to his whole life that his boast of proving his worth was not too strong. He and his fellow-workers were examples of all that was good in their office as well as in their daily conduct. As it was appropriate for the ministers of God, their whole life was a testimony to the office with which they had been entrusted. This was true, first of all, in the enduring of outward hardships. They did their work in great patience, in determined perseverance, in steadfast calmness, since this was necessary for enduring and conquering the peculiar difficulties which they were obliged to encounter. They worked in afflictions occasioned by the hatred of their enemies; in distresses, in various troubles which fall to the lot of the persecuted; in straits of perplexities, from which there seemed to be no escape, which left them at a loss as to how they might proceed. The enemies of the Gospel also succeeded in making their enmity felt in the person of Paul, in stripes, when he was beaten, Act 22:24; in imprisonments, Act 16:24; in tumults, when the people did not wait for the judgment of the authorities, but aroused the rabble in a demonstration against the person and work of the Christian teachers, Act 13:50; Act 14:5-19; Act 16:22; Act 17:5; Act 18:12. He was troubled also in hard labors, both in preaching the Gospel and in supporting himself while so doing, making his body weary and sapping his strength, 1Co 15:10; Act 20:26; in watchings, many a sleepless night being credited to his account, since he was active day and night, Act 20:7-31, in behalf of the souls entrusted to him; in fastings, which he undertook voluntarily, partly as a fine outward training, Act 14:23, partly to keep his body in subjection, 1Co 9:27, partly also to strengthen his body for the endurance of hardships, chap. 11:27. What an example for all ministers of all times! And how earnestly does this account rebuke the superficiality and externalism of many modern Christians!

The apostle next shows his behavior as a true minister of Christ in inward gifts and qualities: in integrity of mind and life, in the moral purity which cleanses itself from all contamination of flesh and spirit; in knowledge, which is essentially the right understanding of the good, acceptable, and perfect will of God, the ability to form the proper judgment regarding the various conditions and circumstances of men in the light of God’s Word; in long-suffering, an attribute of especial value in a missionary, since it enables him to bear the weaknesses of those deficient in knowledge and to hold back his righteous indignation on account of insults; in kindness, according to which the apostle showed his benignant gentleness in seeking and promoting the welfare of his neighbor, whether friend or enemy. All these qualities are not natural abilities of the apostle, but they are gifts of the Holy Ghost, who also works love unfeigned, true, genuine love, which knows nothing of hypocrisy and dissimulation, 1Co 13:1-13: Col 3:12. And as a possessor of these gifts and qualities, Paul does his work in the Word of Truth, in his activity as a messenger of the Lord, for he preached only the pure, unadulterated, divine doctrine, chap. 4:2; in the power of God which enables him to do the work of his ministry, which causes him to take all his own reason and ability captive under the obedience of Christ, 2Co 10:5; Rom 1:16.

A further feature of the apostle’s work was this, that he commended himself as a minister of God through the weapons of righteousness on the right and on the left, carrying on the warfare of the Lord not with carnal instruments, but with those means that are appropriate for the justice of the Lord’s cause, using them for offense as well as for defense. In doing this, he was undaunted, no matter whether the way of his ministry led through honor or dishonor, through evil reports or good reports; exposed a she was to slanderous, malicious tongues, he accepted it in the spirit which characterized his Lord, as a testimony for the fact that he was doing his work as a servant of God and not of men, Gal 1:10; Joh 15:18.

Thus Paul proved his character to be diametrically opposite to that which was ascribed to him by his enemies. He was defamed as a deceiver, just as his Master was before him. Joh 7:12, as one that was trying to defraud the people by false doctrines, by teaching new gods, Act 17:18; and yet he was true, in the eyes of God as well as in those of men that were won by the Word of Truth. He was unknown, misjudged, misunderstood, represented as an obscure person without proper credentials, as the teacher of a sect which was everywhere spoken against, Act 28:22; Act 24:14; and yet he was well known before Him who had inscribed his name in heaven, Luk 12:20, as well as to them that had felt the power of the Gospel in their hearts, Gal 4:15. He was dying, surrounded on all sides by enemies that sought his life, and may often have been reported dead, and he himself often gave up all hope of life, Act 27:21; 2Co 1:8: and yet, behold, by a miracle of God he was living, he had till now triumphed over death. He carried on his work as chastened, stricken with the consequences of sin in his body, as his adversaries were sure to sneer of him, 2Co 12:7, and yet the chastening of the Lord did not kill him, Psa 118:18, its intention rather being to purify him in life and work, to make him more valuable for the ministry which was entrusted to him. Sorrowful indeed he was; for the enmity of men, the evil reports, the distresses and perplexities, the chastenings of the Lord caused him sorrow according to the flesh; and yet he was always rejoicing, for all the troubles of this present life could not rob him of his joy in the Lord and his blessed hope of salvation, Php 4:4. Poor he was in this world’s goods, a pauper so far as the money of this life was concerned, yet he made many rich, beyond the dreams of avarice, in spiritual blessings, in the treasures of heaven. Yea, he was one of those that had nothing which is counted in the eyes of this world, neither wealth nor social position; and yet he possessed all things, 1Co 3:22, having the riches of the grace of God in Christ Jesus as a treasure which no man could take from him. Note: What Paul here says of himself and of his fellow-ministers is true of all messengers of the Gospel at all times, and, in a degree, of all true believers. It therefore behooves them to pass through the dangers and persecutions, through the trials and distresses of the world, with their eyes fixed upon the heavenly glory which is promised them as a reward of mercy, in their Redeemer, Jesus Christ. It is worthwhile to notice also in this section how the enthusiasm of the apostle carries him forward on a wave of eloquence: "When Paul’s heart was all ablaze with passion, as in Second Corinthians, he did pile up participles like boulders on a mountainside, a sort of volcanic eruption... But there is always a path through these participles. Paul would not let himself be caught in a net of mere grammatical niceties. If necessary, he broke the rule and went on. But Moulton is right in saying that all this is ’more a matter of style than of grammar. ’ It is rhetoric."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The nature and quality of the work which the ambassadors of Christ are called to and do labour in; a ministry.

Observe, 2. What was the desire and aim, the care and endeavour of the apostles then, ought to be the study of every minister now; namely, to avoid offence, and that universally, both as to persons and things, giving no offence in any thing.

Observe, 3. What was the ground and reason of this care and endeavour to give no offence; namely, that the ministry be not blamed.

Learn, That it is the standing duty of all the ministers of Christ so to perform their ministerial office, that they give no just offence in any thing to any person, that so the ministry committed to them may not be blamed. We must give no offence by our words and speeches in common conversation, no offence by unsound doctrine, by personal reflections, no offence by gross, careless, and negligent omissions, or by rude and irreverent indecencies, or by any affected singularities in our administrations; but especially give no offence by a bad life and scandalous conversation.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

giving no occasion of stumbling in anything, that our ministration be not blamed [The participle "giving" co-ordinates with "entreats" found in verse 1. To give force and effect to his entreaty, Paul conducted himself in the manner described in this and the following verses. It is a well-recognized fact that whenever blame attaches to a minister, his ministry will be weakened, if not neutralized. Without the confidence of the people the minister possesses little power, no matter how extraordinary his talent. Therefore, before proceeding to fully express the matter of his beseeching, the apostle pauses to fully set forth all the pains, cares, suffering, etc., which he had habitually undergone in order to make his beseeching effective];

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.

3. Giving no offence in any thing. The participle “giving” refers to “we” (verse 1). Paul describes the manner of life of himself and fellow ministers. They were careful that the ministry be not blamed. It matters not what be the talents of a minister, if there be no confidence in his purity of life his influence will be neutralized. Every one should be anxious that his life hinder not the gospel.

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.

3. ἡ διακονία (אBCKLP, Copt.) rather than ἡ διακονία ἡμῶν (DFG, Latt. Syrr.).

3. μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν. Coordinate with συνεργοῦντες (2Co 6:1). Comp. ἐν μηδενὶ λειπόμενοι (Jas 1:4). Winer, p. 608. On the relation of πρόσκομμα to σκάνδαλον see Ellicott on 1Co 8:9. In the N.T. πρόσκομμα is more common (1Co 8:9; Rom 9:32-33, &c.) than προσκοπή, which in the LXX. does not occur. The Vulgate has offendiculum for πρόσκομμα, except in lapis offensionis for λίθος προσκόμματος, and offensio for προσκοπή.

ἵνα μὴ μωμηθῇ ἡ διακονία. See critical note. The rare verb (2Co 8:20; Pro 9:7; Wis 10:14) states that he strives not to be a disfiguring blemish (2Pe 2:13), a disgrace to his profession. In him the reputation, not merely of all ministers, but of the cause for which they worked was at stake: tunc enim vituperaretur ministerium, si aliter quam praedicabant viverent (Atto Verc.). Vituperabitur enim, non si fecerimus mala solum quae improbamus, sed etiam si non fecerimus bona quae docemus (Herveius Burgidolensis).

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.

3-10.] And this doing, he approves himself as the minister of God by various characteristics, and under manifold circumstances in life.

3.] διδόντες, resumed from συνεργοῦντες, ver. 1: ver. 2 being parenthetic. It, and all the following participles, vv. 9, 10, qualify παρακαλοῦμεν, shewing the pains and caution used by him to enforce this exhortation by his example as well as his precept. So Grot.: ‘ostendit enim, quam serio moneat, qui, ut aliquid proficiat, nullis terreatur incommodis, nulla non commoda negligat.’ But evidently, before the list is exhausted, he passes beyond the mere confirmation of his preaching, and is speaking generally of the characteristics of the Christian ministry.

ἐν μηδενί, in nothing, compare ἐν παντί, below: not, ‘in no man’s estimation,’ as Luther. μηδεμ.,—μηδενί, are not = οὐδεμ.—οὐδενί, but, see on ch. 5:21, subjectively said—we exhort, being such as give, &c.: so 1Co 10:33, ἐγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν κ.τ.λ.

προσκοπή = σκάνδαλον, or πρόσκομμα, Rom 14:13. μωμηθῇ] μωμᾶσθαι, ‘to reproach’ (see Winer, edn. 6, § 38. 7. a, and Moulton’s note), is one of those deponent verbs which have an aorist passive: so διαλέγεσθαι, βούλεσθαι, δύνασθαι, σπλαγχνίζεσθαι, &c.

The διακονία, the office itself, would be reproached, if cause of offence were found in the character of its bearers.

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

3. μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν The construction shows that v. 2 is a parenthesis, the participles in vv. 3 and 4 being co-ordinate with συνεργοῦντες in v. 1. Aug. (De Doc. Chris. xx. 42) has nullam in quoquam dantes offensionem, which is more accurate than Vulg. nemini dantes ullam offensionem. Luther follows in making ἐν μηδενί masc., and he makes δίδοντες an exhortation; lasset uns aber niemand irgend ein Aergerniss geben. Both context and construction show that this is wrong. It is the exhorters themselves who aim at ‘giving no cause of stumbling in anything whatever.’ Ἐν μηδενί embraces πρεσβεύομεν, δεόμεθα, παρακαλοῦμεν, and all the details of the διακονία τῆς καταλλαγῆς. Here again, as in 5:21, the μή probably has its subjective force: ‘not giving what could be regarded as a προσκοπή.’ Note the Pauline alliteration; cf. 8:22, 4:5, 8, 10:6. Nowhere else in Bibl. Grk. does προσκοπή occur; πρόσκομμα and σκάνδαλον are the usual words. All three denote what causes others to stumble, in behaviour or belief, such as vainglory, self-seeking, insincerity, inconsistency of life. Necesse est ejus praedicationem negligi, cujus vita despicitur (Greg. M.).

ἵνα μὴ μωμηθῇ ἥ διακονία. ‘That the ministry may not be vilified,’ vituperetur (Vulg.), verspottet. The verb is rare (Pro 4:7); St Paul, who has it again 8:20, may have got it from Wisd. 10:14, Ψευδεῖς τε ἔδειξεν τοὺς μωμησαμένους αὐτόν (Joseph), which AV vaguely renders ‘those that accused him.’ Heinrici quotes Lucian, Quom. hist. 33, ὃ οὐδεὶς ἄν, ἀλλʼ οὐδʼ ὁ Μῶμος μωμήσασθαι δύναιτο where Μῶμος is mocking criticism personified. Wetstein quotes Apollonius, Lex. μωμήσονται, οἱονεὶ καταπαίξονται· μώμος γὰρ ὁ μετὰ ψόγου καταπαιγμός. In class. Grk. the verb is mostly poetical (Hom. Aesch. Aristoph.), and in late prose it often implies ridicule as well as blame, with disgrace as a result. Here the thought of being made a laughing stock may be included. * In any case, it is man’s criticism and abuse that is meant, not Divine condemnation. The Apostle is not thinking of the Judgment-seat of Christ (5:10); neither προσκοπή nor μωμηθῇ would be used in reference to that. He may be thinking of the insults offered to him by ὁ ἀδικήσας (7:12).

After διακονία, D E F G, Latt. Syrr. Sah. Goth. add ἡμῶν: א B C K L P, Copt. omit. The insertion spoils the sense. He is thinking of the Apostolic office in general; his conduct must not cause it to be reviled. In what was done at Corinth, the credit of the cause for which all ministers laboured was at stake. RV. wrongly substitutes ‘our ministration’ for ‘the ministry.’

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

Ministry. Rev., ministration. See on Rom 12:7.

Blamed [μωμηθη] . Only here and ch. 8 20. The kindred mwmov blemish, is found 2Pe 2:13, and in the Septuagint of bodily defects. Similarly the Septuagint amwmov spotless, without bodily defect; and, in the moral sense, 1Pe 1:19, applied to Christ. Compare Heb 9:14; Eph 5:27; Jude 1:24.

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