True Christian Ministry (2 Cor 6:1-13)

Reconciliation practised (6:1-7:4). God's reconciling activity and Paul as ambassador of Christ and messenger of reconciliation, is followed by his role for their benefit (6:1-7:4). Paul knows of the strains in their relationship with him because of the actions of the 'offender' and the influence of intruders. For their relationship to be fully restored, he exhorts them not to receive the grace of God in vain (2 Cor 6:1-2). He makes another defence of his ministry (6:3-10), and appeals to them to open their hearts to him so as to be fully reconciled to him (6:11-13; 7:2-4), interspersing a call to holy living (6:14-7:1).

Appeal for reconciliation (6:1-13). "As God's fellow workers ..." (2 Cor 6:1a). Picking up the theme of 2 Cor 5:20 [after the theologically profound parenthesis of 2 Cor 5:21], Paul appeals to them to be reconciled to God. God's fellow workers is 1 Gk word synergountes ('working together with') referring not to God but to his colleagues (2 Cor 8:23; Rom 16:3, 9, 21; 1 Cor 3:9; Phil 2:25; 4:3; Col 4:11; 1 Th 3:2; Phlm 1, 24). He is God's ambassador (2 Cor 5:20), but God is not his co-worker.

"We urge you not to receive God's grace in vain" (2 Cor 6:1b). God's grace may be all that was proclaimed in the 'message of reconciliation' (2 Cor 5:19), what God wrought through Christ and the benefits he offers people through the preaching of the gospel, including the forgiveness of sins and reconciliation. They had accepted this gospel and experienced the grace of God. Now he exhorts them to make sure their acceptance of it is not in vain (1 Cor 15:2).

Paul wasn't implying that their acceptance was superficial (like seed sown on rocky ground), but about how easily they were influenced by the offender who personally attacked Paul (2 Cor 2:5; 7:12) or by his critics. Paul doesn't want them to be marred by entertaining criticisms of him and of the gospel he preached to them.

To underline the gravity and urgency of his appeal: "For he says, 'In the time of my favor I heard you, and in the day of salvation I helped you' " (2 Cor 6:2; Isa 49:8). Isaiah addresses the Servant of the Lord and refers to the time of Israel's release from exile in Babylon. Paul's application: "I tell you, now is the time of God's favor, now is the day of salvation" (2 Cor 6:2b). [If the time of the exiles' return was a day of salvation, then the time when God acted in Christ to reconcile the world to himself is the day of salvation par excellence, and when you heard the gospel, that was the day of salvation for you."] If 'today' is the time of God's favor, it's imperative that they respond to his grace 'today.' 'We know that as long as the Gospel is preached to us, the door to the kingdom of God is open to us, and there is raised up before us a sign of God's kindness to invite us to accept salvation, for when we are called to receive it, we may be sure that we have an opportunity of doing so' [Calvin]. The day of salvation is not exhausted by "already," for Paul and NT writers looked forward to the return of Christ as the day on which salvation would be consummated (Rom 13:11; 1 Th 5:8-9; Heb 9:28; 1 Pet 1:5).

"We put no stumbling-block in anyone's path" (2 Cor 6:3a). Paul insists that his own conduct was not a stumbling-block that hinders their acceptance of God's grace. "so that our [lit. 'the'] ministry will not be discredited" 2 Cor 6:3b). If fault could be found in his ministry, and there were those ready to find fault, that could be used as an excuse to reject his message. 'The principle in 2 Cor 6:3 is timeless and universally relevant. Christian ministry is discredited when the Christian gives offense by un-Christian conduct' [Harris].

"Rather, as servants of God we commend ourselves in every way" (2 Cor 6:4a). This isn't primarily personal commendation, something which Paul eschews (2 Cor 3:1; 5:12), but the commendation of a ministry. 6:4b-10 explains what Paul means by "in every way."

"In great endurance" (2 Cor 6:4b) appears to be the general heading for 9 factors Paul adduces to commend his ministry, comprising 3 sets of 3.

1. 1st set, "in troubles, hardships and distresses" (2 Cor 6:4c), is expressed in general terms.
2. 2nd set represents particular examples, "beatings, imprisonments and riots" (2 Cor 6:5a).
3. 3rd set speaks of hardships voluntarily undertaken, "hard work, sleepless nights and hunger" (2 Cor 6:5b). Ch. 11 and Paul's ministry in Acts (Acts 13:50; 14:19; 17:5; 18:12; 19:29) provide the best commentary on this.

3 of the factors need explanation. 

• By riots Paul means 'civil disorders' (Acts 13:50; 14:19; 16:19; 19:29), 
• his sleepless nights (2 Cor 11:27) were probably due to the pressures of travel, ministry and his concern for the churches, and 
• hunger could refer either to fasting or lack of food.

It's strange that Paul appeals to such hardships to commend his ministry. But underlying the appeal is the recognition that Jesus, the true Servant of God, was the Suffering Servant, and that loyal followers of Christ must be prepared to share his fate: 'The student is not above the teacher, nor a servant above his master' (Mt 10:24; Acts 20:19).

Then Paul commends his ministry of moral integrity and the weapons employed in his ministry: "in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God" (2 Cor 6:6-7a). They're self- explanatory. The Holy Spirit may be understood as an indication that these virtues are fostered and enhanced by the work of the Spirit, or referring to the gifts of the Spirit (Gal 3:5; 5:22-23).

"With weapons of righteousness in the right hand and in the left" (2 Cor 6:7b). 4 ways weapons of righteousness may be understood: as (i) righteous weapons, (ii) weapons that fight for righteousness, (iii) weapons consisting of righteousness, (iv) weapons supplied by righteousness--regards righteousness as a metonym for God, like believers putting on the armour supplied by God (Eph 6:11-13).

Ministry "with weapons [hoplon] ... in the right hand and in the left" (2 Cor 6:7c) has been interpreted as a ministry that is: (i) ready for an attack from any quarter, (ii) armed with weapons of offence (a sword for the right hand) and defence (a shield for the left), (iii) carried out both in prosperity (the right hand) and adversity (the left hand). Similar military metaphor: 'the weapons [hopla] we fight with' which are not worldly, but 'have divine power to demolish strongholds' (2 Cor 10:3-4). These strongholds are 'arguments and every pretension that sets itself up against the knowledge of God' (2 Cor 10:5a), and the purpose of their destruction is to 'take captive every thought to make it obedient to Christ' (2 Cor 5:10b). It's the offensive weapon of gospel presentation and argumentation (Acts 19:8-10) where the power of God is released to demolish false arguments and bring people to the obedience of faith.

'The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armour [hopla; lit. 'weapons'] of light' (Rom 13:12). It's a call/an exhortation for godly living, cf. revelling and drunkenness. The 'armour of light' stands for Christian character and behaviour. Paul says, 'Put on the full armour [panoplian] of God' (Eph 6:13) [with items of a Roman soldier's equipment forming the description of the Christian's 'armour' (Eph 6:10-20)]. Panoplian is the equipment of a heavily armed soldier. The items of armour are mostly defensive [breastplate, shield, helmet (1 Th 5:8)], with 1 offensive weapon, 'the sword of the Spirit'--'the word of God' (Eph. 6:17). So, weapons of righteousness in the right hand and in the left are weapons of both offence and defence.

9 antitheses (6:8-10) representing Paul's ministry 'from a human point of view', and the view of one 'in Christ' "through glory and dishonour, bad report and good report" (2 Cor 6:8a). Those who judge from a human point of view (outsiders, or his critics) would hold him in dishonour and give him a bad report, but those who no longer view things from a human point of view recognize the glory of the ministry entrusted to him and give it a good report.

"Genuine, yet regarded as impostors" (2 Cor 6:8b). Those who criticized Paul for not carrying letters of recommendation (2 Cor 3:1-3) regard him as an 'impostor', but those with godly discernment recognize him as a 'genuine' apostle.

"Known, yet regarded as unknown" (2 Cor 6:9a). By the world and his critics, Paul was unknown, not 'recognized,' but to those who no longer judge by worldly standards, he was known and his apostleship was recognized. 

"Dying, and yet we live on; beaten, and yet not killed" (2 Cor 6:9b). By worldly standards, Paul's career was miserable--continually exposed to the danger of death, attacked by angry mobs and beaten by civil authorities, but God delivered him again and again (2 Cor 1:8-10), so that contrary to all expectation, he was not killed, but lives.

"Sorrowful, yet always rejoicing" (2 Cor 6:10a). In all his troubles Paul appeared a sorrowful sight from a human point of view, but by the grace of God he was always rejoicing (Acts 16:19-26).

"Poor, yet making many rich; having nothing, and yet possessing everything" (2 Cor 6:10b). It was a commonplace in Paul's day (e.g. among Cynic and Stoic philosophers) to speak of having nothing materially, but possessing everything in a higher sense. Paul's having nothing would be the result in part of refusing either to accept support from them (2 Cor 11:7-9), or to 'peddle' the gospel for financial gain (2 Cor 2:17). Nevertheless, he regarded himself as truly rich, because he was already experiencing as a sort of firstfruits the spiritual blessings of the age to come. And further, he rejoiced that, though materially poor, he could make many rich by enabling them to share in spiritual blessings through Christ.

The purpose of Paul's long commendation (6:3-10) is to show that no fault was to be found in his ministry, and thereby to clear the ground for an appeal to them for a full reconciliation with him. So, he proceeds to his appeal (6:11-13).

"We have spoken freely to you, Corinthians, and opened wide our hearts to you" (2 Cor 6:11). Lit., 'we have spoken freely' is 'we have opened our mouth,' similar to Jesus speaking (Mt 5:2; 13:35). [Gk idiom denoting candor or straightforward speech.] "Opened wide" his heart to them expresses lots of room for them in Paul's affections.

"We are not withholding our affection from you" (2 Cor 6:12a). [Gk--not restricted to a narrow place in Paul's affections.] "...but you are withholding yours from us" [lit. 'but your are restricted in your affections' (2 Cor 6:12b)]--their affections toward Paul being restricted, as it were, to a narrow place. They allowed past events and listening to criticisms against him to restrict their affection for him. 'The heart of one who loves is wide open. He walks with great freedom. But when love is lacking, restrictions appear. Paul didn't accuse them openly of lack of love. He merely points to their behavior and encourages them to perceive it for themselves' (Chrysostom).

"As a fair exchange - I speak as to my children - open wide your hearts also" (2 Cor 6:13). The pastoral concern of a spiritual father is reflected in this verse. Those 'Corinthians' (2 Cor 6:11) are addressed as children [though they have 'ten thousand guardians in Christ', it was only he who became their 'father through the gospel' (1 Cor 4:14-15 ).] "As a fair exchange ... open wide your hearts also," is Paul's appeal to his beloved children to respond to his open-heartedness towards them (2 Cor 6:11b) by being similarly open-hearted towards him. He longs for their reciprocal affection.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.