2Cor 6:11-18 | Barnes | STEP | Verse 11. O ye Corinthians, our mouth is open unto you . We speak freely and fully. This is an affectionate address to them, and has reference to what he had just said. It means, that when the heart was full on the subject, words would flow freely, and that he had given vent to the fervid language which he had just used because his heart was full. He loved them; he felt deeply; and he spoke to them with the utmost freedom of what he had thought, and purposed, and done. Our heart is enlarged . We have deep feelings, which naturally vent themselves in fervent and glowing language. The main idea here is, that he had a strong affection for them; a heart which embraced and loved them all, and which expressed itself in the language of deep emotion, he had loved them so that he was willing to be reproached, and to be persecuted, and to be poor, and to have his name cast out as evil. "I cannot be silent. I conceal or dissemble nothing. I am full of ardent attachment, and that naturally vents itself in the strong language which I have used." True attachment will find means of expressing itself. A heart full of love will give vent to its feelings. There will be no dissembling and hypocrisy there. And if a minister loves the souls of his people, he will pour out the affections of his heart in strong and glowing language.

2 Corinthians 6:11-18

Verse 11. O ye Corinthians, our mouth is open unto you. We speak freely and fully. This is an affectionate address to them, and has reference to what he had just said. It means, that when the heart was full on the subject, words would flow freely, and that he had given vent to the fervid language which he had just used because his heart was full. He loved them; he felt deeply; and he spoke to them with the utmost freedom of what he had thought, and purposed, and done.

Our heart is enlarged. We have deep feelings, which naturally vent themselves in fervent and glowing language. The main idea here is, that he had a strong affection for them; a heart which embraced and loved them all, and which expressed itself in the language of deep emotion, he had loved them so that he was willing to be reproached, and to be persecuted, and to be poor, and to have his name cast out as evil. "I cannot be silent. I conceal or dissemble nothing. I am full of ardent attachment, and that naturally vents itself in the strong language which I have used." True attachment will find means of expressing itself. A heart full of love will give vent to its feelings. There will be no dissembling and hypocrisy there. And if a minister loves the souls of his people, he will pour out the affections of his heart in strong and glowing language. Verse 12. Ye are not straitened in us. That is, you do not possess a narrow or contracted place in our affections. We love you fully, ardently, and are ready to do all that can be done for your welfare. There is no want of room in our affections towards you. It is not narrow, confined, pent up. It is ample and free.

But ye are straitened in your own bowels. That is, in the affections of your hearts. The word here used (σπλαγχνοις) commonly means, in the Bible, the tender affections. The Greek word properly denotes the upper viscera; the heart, the lungs, the liver. It is applied by Greek writers to denote those parts of victims which were eaten during or after the sacrifice.--Robinson, (Lex.) Hence it is applied to the heart, as the seat of the emotions and passions; and especially the gentler emotions, the tender affections--compassion, pity, love, etc. Our word "bowels" is applied usually to the lower viscera, and by no means expresses the idea of the word which is used in Greek. The idea here is, that they were straitened or were confined in their affections for him. It is the language of reproof, meaning that he had not received from them the demonstrations of attachment which he had a right to expect, and which was a fair and proportionate return for the love bestowed on them. Probably he refers to the fact that they had formed parties; had admitted false teachers; and had not received his instructions as implicitly and as kindly as they ought to have done. Verse 13. Now for a recompence, in the same. "By way of recompense, open your hearts m the same manner towards me as I have done toward you. It is all the reward or compensation which I ask of you; all the return which I desire. I do not ask silver or gold, or any earthly possessions. I ask only a return of love, and a devotedness to the cause which I love, and which I endeavour to promote."

I speak as unto my children. I speak as a parent addressing children. I sustain toward you the relation of a spiritual father, and I have a right to require and expect a return of affection.

Be also enlarged. Be not straitened in your affections. Love me as I love you. Give to me the same proofs of attachment which I have given you. The idea in this verse is, that the only compensation or remuneration which he expected for all the love which he had shown them, and for all his toils and self-denials in their behalf, (2Cor 6:4,5,) was, that they would love him, and yield obedience to the laws of the gospel requiring them to be separate from the world, (2Cor 6:14-18.) One ground of the claim which he had to their affection was, that he sustained toward them the relation of a father, and that he had a right to require and to expect such a return of love. The Syriac renders it well, "Enlarge your love towards me." Tindal renders it, "I speak unto you as unto children, which have like reward with us; stretch yourselves therefore out; bear not the yoke with unbelievers." Verse 14. Be ye not unequally yoked together with unbelievers. This is closely connected in sense with the previous verse. The apostle is there stating the nature of the remuneration or recompense which he asks for all the love which he had shown to them, He here says, that one mode of remuneration would be to yield obedience to his commands, and to separate themselves from all improper alliance with unbelievers. "Make me this return for my love. Love me also; and as a proof of your affection, be not improperly united with unbelievers. Listen to me as a father addressing his children, and secure your own happiness and piety by not being unequally yoked with those who are not Christians." The word which is here used (ετεροζυγεω) means, properly, to bear a different yoke, to be yoked heterogeneously.--Robinson, (Lex.) It is applied to the custom of yoking animals of different kinds together, (Passow;) and as used here means not to mingle together, or be united with unbelievers. It is implied in the use of the word that there is a dissimilarity between believers and unbelievers so great, that it is as improper for them to mingle together as it is to yoke animals of different kinds and species. The ground of the injunction is, that there is a difference between Christians and those who are not so great as to render such unions improper and injurious. The direction here refers, doubtless, to all kinds of improper connexions with those who were unbelievers. It has been usually supposed by commentators to refer particularly to marriage. But there is no reason for confining it to marriage. It doubtless includes that; but it may as well refer to any other intimate connexion, or to intimate friendships, or to participation in their amusements and employments, as to marriage. The radical idea is, that they were to abstain from all connexions with unbelievers--with infidels, and heathens, and those who were not Christians---which would identify them with them; or they were to have no connexion with them in anything as unbelievers, heathens, or infidels; they were to partake with them in nothing that was peculiar to them as such. They were to have no part with them in their heathenism, unbelief, and idolatry, and infidelity; they were not to be united with them in any way or sense where it would necessarily be understood that they were partakers with them in those things. This is evidently the principle here laid down, and this principle is as applicable now as it was then. In the remainder of this verse and the following verses, (2Cor 6:15,16,) he states reasons why they should have no such intercourse. There is no principle of Christianity that is more important than that which is here stated by the apostle; and none in which Christians are more in danger of erring, or in which they have more difficulty in determining the exact rule which they are to follow. The questions which arise are very important. Are we to have no intercourse with the people of the world? Are we cut loose from all our friends who are not Christians? Are we to become monks, and live a recluse and unsocial life? Are we never to mingle with the people of the world in business, in innocent recreation, or in the duties of citizens, and as neighbours and friends? It is important, therefore, in the highest degree, to endeavour to ascertain what are the principles on which the New Testament requires us to act in this matter. And in order to a correct understanding of this, the following principles may be suggested:

I. There is a large field of action, pursuit, principle, and thought, over which infidelity, sin, heathenism, and the world as such, have the entire control. It is wholly without the range of Christian law, and stands opposed to Christian law. It pertains to a different kingdom; is conducted by different principles; and tends to destroy and annihilate the kingdom of Christ. It cannot be reconciled with Christian principle, and cannot be conformed to but in entire violation of the influence of religion. Here the prohibition of the New Testament is absolute and entire. Christians are not to mingle with the people of the world in these things; and are not to partake of them. This prohibition, it is supposed, extends to the following, among other things:

(1.) To idolatry. This was plain. On no account or pretence were the early Christians to partake of that, or to countenance it. In primitive times, during the Roman persecutions, all that was asked was that they should cast a little incense on the altar of a heathen god. They refused to do it; and because they refused to do it, thousands perished as martyrs. They judged rightly; and the world has approved their cause.

(2.) Sins vice, licentiousness. This is also plain. Christians are in no way to patronize them, or to lend their influence to them, or to promote them by their name, their presence, or their property. "Neither be partaker of other men's sins," 1Timm 5:22, 2Jn 1:11.

(3.) Arts and acts of dishonesty, deception, and fraud, in traffic and trade, Here the prohibition also must be absolute. No Christian can have a right to enter into partnership with another where the business is to be conducted on dishonest and unchristian principles, or where it shall lead to the violation of any of the laws of God. If it involves deception and fraud in the principles on which it is conducted; if it spreads ruin and poverty--as the distilling and vending of ardent spirits does; if it leads to the necessary violation of the Christian Sabbath, then the case is plain. A Christian is to have no "fellowship with such unfruitful works of darkness, but is rather to reprove them," Eph 5:11.

(4.) The amusements and pleasures that are entirely worldly, and sinful in their nature; that are wholly under worldly influence, and which cannot be brought under Christian principles. Nearly all amusements are of this description. The rate principle here seems to be, that if a Christian. in such a place is expected to lay aside his Christian principles, and if it would be deemed indecorous and improper for him to introduce the subject of religion, or if religion would be regarded as entirely inconsistent with the nature of the amusement, then he is not to be found there, The world reigns there; and if the principles of his Lord and Master would be excluded, he should not be there. This applies of course to the theatre, the circus, the ball-room, and to large and splendid parties of pleasure. We are not to associate with idolaters in their idolatry; nor with the licentious in their licentiousness; nor with the infidel in his infidelity; nor with the proud in their pride; nor with the gay in their gaiety; nor with the friends of the theatre, or the ball-room, or the circus, in their attachment to these places and pursuits. And whatever other connexion we are to have with them as neighbours, citizens, or members of our families, we are not to participate with them IN these things. Thus far all seems to be clear; and this rule is a plain one, whether it applies to marriage, or to business, or to religion, or to pleasure. Comp. 1Cor 5:10.

II. There is a large field of action, thought, and plan, which may be said to be common with the Christian and the world; that is, where the Christian is not expected to abandon his own principles, and where there will be, or need be, no compromise of the sternest views of truth, or the most upright, serious, and holy conduct. He may carry his principles with him; may always manifest them if necessary; and may even commend them to others. A few of these may be referred to.

(1.) Commercial transactions and professional engagements that are conducted on honest and upright principles, even when those with whom we act are not Christians.

(2.) Literary and scientific pursuits, which never, when pursued with a right spirit, interfere with the principles of Christianity, and never are contrary to it.

(3.) The love and affection which are due to relatives and friends. Nothing in the Bible assuredly will prohibit a pious son from uniting with one who is not pious in supporting an aged and infirm parent, or a much loved and affectionate sister. The same remark is true also respecting the duty which a wife owes to a husband, a husband to a wife, or a parent to a child, though one of them should not be a Christian. And the same observation is true also of neighbours, who are not to be prohibited from uniting as neighbours in social intercourse, and in acts of common kindness and charity, though all are not Christians.

(4.) As citizens. We owe duties to our country; and a Christian need not refuse to act with others in the elective franchise, or in making or administering the laws. Here, however, it is clear that he is not at liberty to violate the laws and the principles of the Bible. He cannot be at liberty to unite with them in political schemes that are contrary to the law of God, or in elevating to office men whom he cannot vote for with a good conscience as qualified for the station.

(5.) In plans of public improvement; in schemes that go to the advancement of the public welfare, when the schemes do not violate the laws of God. But if they involve the necessity of violating the Sabbath, or any of the laws of God, assuredly he cannot consistently participate in them.

(6.) In doing good to others. So the Saviour was with sinners; so he ate, and drank, and conversed with them: So we may mingle with them, without partaking of their wicked feelings and plans, so far as we can do them good, and exert over them a holy and saving influence. In all the situations here referred to, and in all the duties growing out of them the Christian may maintain his principles, and may preserve a good conscience. Indeed, the Saviour evidently contemplated that his people would have such intercourse with the world, and that in it they would do good. But in none of these is there to be any compromise of principle; in none to be any yielding to the opinions and practices that are contrary to the laws of God.

III. There is a large field of action, conduct, and plan, where Christians only will act together. These relate to the peculiar duties of religion--to prayer, Christian fellowship, the ordinances of the gospel, and most of the plans of Christian beneficence. Here the world will not intrude; and here assuredly there will be no necessity of any compromise of Christian principle.

For what fellowship. Paul proceeds here to state reasons why there should be no such improper connexion with the world. The main reason, though under various forms, is, that there can be no fellowship, no communion, nothing in common between them; and that therefore they should be separate. The word fellowship (μετοχη) means partnership, participation. What is there in common? or how can the one partake with the other? The interrogative form here is designed to be emphatic, and to declare, in the strongest terms, that there can be no such partnership.

Righteousness. Such as you Christians are required to practise; implying that all were to be governed by the stern and uncompromising principles of honesty and justice.

With unrighteousness. Dishonesty, injustice, sin; implying that the world is governed by such principles.

And what communion, κοινωνια. Participation, communion--that which is in common. What is there in common between light and darkness? What common principle is there of which they both partake? There is none. There is a total and eternal separation.

Light. The emblem of truth, virtue, holiness. Mt 4:16; Jn 5:16 Jn 1:4; Romm 2:19 2Cor 4:4,6. It is implied here that Christians are enlightened, and walk in the light. Their principles are pure and holy-- principles of which light is the proper emblem.

Darkness. The emblem of sin, corruption, ignorance; implying that the world to which Paul refers was governed and influenced by these. The idea is, that as there is an entire separation between light and darkness in their nature--as they have nothing in common--so it is and should be between Christians and sinners. There should be a separation. There can be nothing in common between holiness and sin; and Christians should have nothing to do "with the unfruitful works of darkness," Eph 5:11.

(b) "Be ye not" De 7:2,3, 1Cor 7:29 Verse 15. And what concord. συμφωνησις. Sympathy; unison. This word refers, properly, to the unison or harmony produced by musical instruments, where there is a chord. What accordance, what unison is there; what strings are there which being struck will produce a chord of harmony? The idea is, then, there is as much that is discordant between Christ and Belial as there is between instruments of music that produce only discordant and jarring sounds.

Hath Christ. What is there in common between Christ and Belial, implying that Christians are governed by the principles, and that they follow the example of Christ.

Belial. βελιαλ, or βελιαρ, as it is found in some of the late editions. The form Beliar is Syriac. The Hebrew word () means, literally, without profit; worthlessness; wickedness. It is here evidently applied to Satan. The Syriac translates it "Satan." The idea is, that the persons to whom Paul referred, the heathen wicked unbelieving world, were governed by the principles of Satan, and were "taken captive by him at his will. (2Ti 2:26; comp. Jn 8:44); and that Christians should be separate from the wicked world, as Christ was separate from all the feelings, purposes, and plans of Satan. He had no participation in them; he formed no union with them; and so it should be with the followers of the one in relation to the followers of the other.

Or what part. μερις. Portion, share, participation, fellowship. This word refers usually to a division of an estate, Lk 10:42; Acts 8:21; Col 1:12. There is no participation; nothing in common.

He that believeth. A Christian; a man the characteristic of whom it is that he believes on the Lord Jesus.

With an infidel. A man who does not believe--whether a heathen idolater, a profane man, a scoffer, a philosopher, a man of science, a moral man, or a son or daughter of gaiety. The idea is, that on the subject of religion there is no union; nothing in common; no participation. They are governed by different principles; have different feelings; are looking to different rewards; and are tending to a different destiny. The believer, therefore, should not select his partner in life and his chosen companions and friends from this class, but from those with whom he has sympathy, and with whom he has common feelings and hopes.

(*) "infidel" "unbeliever" Verse 16. And what agreement. συγκαταθεσις. Assent, accord, agreement;

what putting or laying down together is there? What is there in one that resembles the other?

The temple of God. What has a temple of God to do with idol worship? It is erected for a different purpose, and the worship of idols in it would not be tolerated. It is implied here that Christians are themselves the temple of God--a fact which Paul proceeds immediately to illustrate; and that it is as absurd for them to mingle with the infidel world, as it would be to erect the image of a heathen god in the temple of JEHOVAH. This is strong language; and we cannot but admire the energy and copiousness of the expressions used by Paul, "which cannot," says Bloomfield, "be easily paralleled in the best classical writers."

With idols. Those objects which God hates, and on which he cannot look but with abhorrence. The sense is, that for Christians to mingle with the sinful world--to partake of their pleasures, pursuits, and follies--is as detestable and hateful in the sight of God, as if his temple were profaned by erecting a deformed, and shapeless, and senseless block in it as an object of worship. And assuredly, if Christians had such a sense of the abomination of mingling with the world, they would feel the obligation to be separate and pure.

For ye are the temple of the living God. See this explained 1Cor 3:16, 1Cor 3:17 The idea is, that as God dwells with his people, they ought to be separated from a sinful and polluted world.

As God hath said. The words here quoted are taken substantially from Ex 29:45, Lev 26:12, Eze 37:27. They are not literally quoted, but Paul has thrown together the substance of what occurs in several places. The sense, however, is the same as occurs in the places referred to.

I will dwell in them. ενοικησω. I will take up my indwelling in them. There is an allusion, doubtless, to the fact that he would be present among his people by the Shechinah, or the visible symbol of his presence. 1Cor 3:16, 1Cor 3:17. It implies, when used with reference to Christians, that the Holy Spirit would abide with them, and that the blessing of God would attend them. See Rom 8, Col 3:16, 2Ti 1:14.

And walk in them. That is, I will walk among them. I will be one of their number. He was present among the Jews by the public manifestation of his presence by a symbol; he is present with Christians by the presence and guidance of his Holy Spirit.

And I will be their God. Not only the God whom they worship, but the God who will protect and bless them. I will take them under my peculiar protection, and they shall enjoy my favour. This is certainly as true of Christians as it was of the Jews, and Paul has not departed from the spirit of the promise in applying it to the Christian character. His object in quoting these passages is to impress on Christians the solemnity and importance of the truth that God dwelt among them and with them; that they were under his care and protection; that they belonged to him, and that they therefore should be separate from the world.

(a) "ye are the temple" 1Cor 3:16,17, 6:19, Eph 2:21,22 (b) "I will dwell " Ex 29:45, Lev 26:12, Jer 31:1,33, 32:38, Eze 11:20 Eze 36:28, 27:26,27, Zech 8:8 (**) "in" "among" Verse 17. Wherefore. Since you are a peculiar people. Since God, the holy and blessed God, dwells with you and among you.

Come out from among them. That is, from among idolaters and unbelievers; from a gay and vicious world. These words are taken, by a slight change, from Isa 52:11. They are there applied to the Jews in Babylon, and are a solemn call which God makes on them to leave the place of their exile, to come out from among the idolaters of that city, and return to their own land. Isa 52:11. Babylon, in the Scriptures, is the emblem of whatever is proud, arrogant, wicked, and opposed to God; and Paul, therefore, applies the words here with great beauty and force to illustrate the duty of Christians in separating themselves from a vain, idolatrous, and wicked world.

And be ye separate. Separate from the world, and all its corrupting influences.

Saith the Lord. See Isa 52:11. Paul does not use this language as if it had original reference to Christians, but he applies it as containing an important principle that was applicable to the case which he was considering, or as language that would appropriately express the idea which he wished to convey. The language of the Old Testament is often used in this manner by the writers of the New.

And touch not the unclean thing. In Isaiah, "touch no unclean thing;" that is, they were to be pure, and to have no connexion with idolatry in any of its forms. So Christians were to avoid all unholy contact with a vain and polluted world. The sense is, "Have no close connexion with an idolater, or an unholy person. Be pure; and feel that you belong to a community that is under its own laws, and that is to be distinguished in moral purity from all the rest of the world."

And I will receive you. That is, I will receive and recognize you as my friends and my adopted children. This could not be done until they were separated from an idolatrous and wicked world. The fact of their being received by God, and recognized as his children, depended on their coming out from the world. These words, with the verse following, though used evidently somewhat in the form of a quotation, yet are not to be found in any single place in the Old Testament. In 2Sam 7:14, God says of Solomon, "I will be his Father, and he shall be my son." In Jer 31:9, God says, "For I am a Father to Israel, and Ephraim is my first-born." It is probable that Paul had such passages in his eye, yet he doubtless designed rather to express the general sense of the promises of the Old Testament than to quote any single passage. Or why may it not be that we should regard Paul here himself as speaking as an inspired man directly, and making a promise then first communicated immediately from the Lord? Paul was inspired as well as the prophets; and it may be that he meant to communicate a promise directly from God. Grotius supposes that it was not taken from any particular place in the Old Testament, but was a part of a hymn that was in use among the Hebrews.

(c) "come out from" Isa 52:11, 2Cor 7:1, Rev 18:4 Verse 18. And will be a Father unto you. A father is the protector, counsellor, and guide of his children, he instructs them, provides for them, and counsels them in time of perplexity. No relation is more tender than this. In accordance with this, God says, that he will be to his people their Protector, Counsellor, Guide, and Friend. He will cherish towards them the feelings of a father; he will provide for them, he will acknowledge them as his children. No higher honour can be conferred on mortals than to be adopted into the family of God, and to be permitted to call the Most High our Father. No rank is so elevated as that of being the sons and the daughters of the Lord Almighty. Yet this is the common appellation by which God addresses his people; and the most humble in rank, the most poor and ignorant of his friends on earth, the most despised among men, may reflect that they are the children of the ever-living God, and have the Maker of the heavens and the earth as their Father and their eternal Friend. How poor are all the honours of the world compared with this!

The Lord Almighty. The word here used (παντοκρατωρ) occurs nowhere except in this place and in the book of Revelation, Rev 1:8, 4:8; Rev 11:17, 15:3, 16:7,14, 19:6,15, 21:22. It means one who has all power; and is applied to God in contradistinction from idols that are weak and powerless. God is able to protect his people, and they who put their trust in him shall never be confounded. What has he to fear who has a Friend of almighty power?

(d) "will be a Father" Jer 31:1,9, Rev 21:7

REMARKS on 2nd Corinthians Chapter 6

(1.) It is right and proper to exhort Christians not to receive the grace of God in vain, 2Cor 6:1. Even they sometimes abuse their privileges; become neglectful of the mercy of God; undervalue the truths of religion, and do not make as much as they should do of the glorious truths that are fitted to sanctify and to save. Every Christian should endeavour to make just as much as possible of his privileges, and to become just as eminent as he can possibly be in his Christian profession.

(2.) The benefits of salvation to this world come through the intercession of Jesus Christ, 2Cor 6:2. It is because God is pleased to hear him; because he calls on God in an accepted time, that we have any hope of pardon. The sinner enjoys no offer of mercy, and no possibility of pardon, except what he owes to Jesus Christ. Should he cease to plead for men, the offers of salvation would be withdrawn, and the race would perish for ever.

(3.) The world is under a dispensation of mercy, 2Cor 6:2. Men maybe saved. God is willing to show compassion, and to rescue them from ruin.

(4.) How important is the present moment! 2Cor 6:2. How important is each moment! It may be the last period of mercy. No sinner can calculate with any certainty on another instant of time. God holds his breath, and with infinite ease he can remove him to eternity. Eternal results hang on the present, the fleeting moment--and yet how unconcerned are the mass of men about their present condition; how unanxious about what may possibly or probably occur the next moment! Now the sinner may be pardoned; the next moment he may be beyond the reach of forgiveness. This instant the bliss of heaven is offered him; the next he may be solemnly excluded from hope and heaven!

(5.) The ministers of the gospel should give no occasion of offence to any one, 2Cor 6:3. On each one of them depends a portion of the honour of the ministry in this world, and of the honour of Jesus Christ among men. How solemn is this responsibility! How pure, and holy, and unblamable should they be!

(6.) Ministers and all Christians should be willing to suffer in the cause of the Redeemer, 2Cor 6:4,5. If the early ministers and other Christians were called to endure the pains of imprisonment and persecution for the honour of the gospel, assuredly we should be willing also to suffer. Why should there be any more reason for their suffering than for ours?

(7.) We see what our religion has cost, 2Cor 6:4,5. It has come down to us through suffering. All the privileges that we enjoy have been the fruit of toil, and blood, and tears, and sighs. The best blood in human veins has flowed to procure these blessings; the holiest men on earth have wept, and been scourged, and tortured, that we might possess these privileges. What thanks should we give to God for all this! How highly should we prize the religion that has cost so much!

(8.) In trial we should evince such a spirit as not to dishonour, but to honour our religion, 2Cor 6:3-5. This is as incumbent on all Christians as it is on ministers of the gospel. It is in such scenes that the reality of religion is tested. It is then that its power is seen. It is then that its value may be known. Christians and Christian ministers often do good in circumstances of poverty, persecution, and sickness, which they never do in health, and in popular favour, and in prosperity. And God often places his people in trial that they may do good then, expecting that they will accomplish more then than they could in prosperous circumstances. They whose aim it is to do good have often occasion to bless God that they were subjected to trial. Bunyan wrote the "Pilgrim's Progress" in a dungeon; and almost all the works of Baxter were written when he was suffering under persecution, and forbidden to preach the gospel. The devil is often foiled in this way. He persecutes and opposes Christians --and on the rack and at the stake they do most to destroy his kingdom; he throws them into dungeons--and they make books which go down even to the millennium, making successful war on the empire of darkness. Christians, therefore, should esteem it a privilege to be permitted to suffer on account of Christ, Php 1:29.

(9.) If ministers and other Christians do any good, they must be pure, 2Cor 6:6,7. The gospel is to be commended by pureness, and knowledge, and the word of truth, and the armour of righteousness. It is in this way that they are to meet opposition; in this way that they are to propagate their sentiments. No man need expect to do good in the ministry or as a private Christian, who is not a holy man. No man who is a holy man can help doing good. It will be a matter of course that he will shed a healthful moral influence around him. And he will no more live without effect, than the sun sheds its steady beams on the earth without effect. His influence may be very noiseless and still, like the sunbeams or the dew, but it will be felt in the world. Wicked men can resist anything else better than they can a holy example. They can make a mock of preaching; they can deride exhortation; they can throw away a tract; they can burn the Bible; but what can they do against a holy example? No more than they can against the vivifying and enlightening beams of the sun; and a man who leads a holy life cannot help doing good, and cannot be prevented from doing good.

(10.) They who are Christians must expect to meet with much dishonour, and to be subjected often to the influence of evil report, 2Cor 6:8. The world is unfriendly to religion, and its friends must never be surprised if their motives are impeached, and their names calumniated.

(11.) Especially is this the case with ministers, 2Cor 6:8. They should make up their minds to it, and they should not suppose that any strange thing had happened to them if they are called thus to suffer.

(12.) They who are about to make a profession of religion, and they who are about entering on the work of the ministry, or who are agitating the question whether they should be ministers, should ask themselves whether they are prepared for this. They should count the cost; nor should they either make a profession of religion or think of the ministry as a profession, unless they are willing to meet with dishonour, and to go through evil report; to be poor, (2Cor 6:10,) and to be despised and persecuted, or to die in the cause which they embrace.

(13.) Religion has power to sustain the soul in trials, 2Cor 6:10. Why should he be sad who has occasion to rejoice always? Why should he deem himself poor, though he has slender earthly possessions, who is able to make many rich? Why should he be melancholy as if he had nothing, who has Christ as his portion, and who is an heir of all things? Let not the poor, who are rich in faith, despond as though they had nothing. They have a treasure which gold cannot purchase, and which will be of infinite value when all other treasure fails. He that has an everlasting inheritance in heaven cannot be called a poor man. And he that can look to such an inheritance should not be unwilling to part with his earthly possessions. Those who seem to be most wealthy are often the poorest of mortals; and those who seem to be poor, or who are in humble circumstances, often have an enjoyment of even this world which is unknown in the palaces and at the tables of the great. They look on all things as the work of their Father; and in their humble dwellings, and with their humble fare, they have an enjoyment of the bounties of their heavenly Benefactor, which is not experienced often in the dwellings of the great and the rich.

(14.) A people should render to a minister and a pastor a return of love and confidence that shall be proportionate to the love which is shown to them, 2Cor 6:12. This is but a reasonable and fair requital; and this is necessary, not only to the comfort, but to the success of a minister. What good can he do unless he has the affections and confidence of his people?

(15.) The compensation or recompense which a minister has a right to expect and require for arduous toil, is that his people should be "enlarged" in love towards him, and that they should yield themselves to the laws of the Redeemer, and be separate from the world, 2Cor 6:13. And this is an ample reward. It is what he seeks, what he prays for, what he most ardently desires. If he is worthy of his office, he will seek not theirs but them, (2Cor 12:14,) and he will be satisfied for all his toils if he sees them walking in the truth, (3Jn 1:4,) and showing in their lives the pure and elevated principles of the gospel which they profess to love.

(16.) The welfare of religion depends on the fact that Christians should be separate from a vain, and gay, and wicked world, 2Cor 6:14-16. Why should they partake of those things in which they can, if Christians, have nothing in common? Why attempt to mingle light with darkness? to form a compact between Christ and Belial? or to set up a polluted idol in the temple of the living God? The truth is, there are great and eternal principles in the gospel which should not be surrendered, and which cannot be broken down. Christ intended to set up a kingdom that should be unlike the kingdoms of this world. And he designed that his people should be governed by different principles from the people of this world.

(17.) They who are about to make a profession of religion, should resolve to separate themselves from the world, 2Cor 6:14,15. Religion cannot exist where there is no such separation; and they who are unwilling to forsake infidel companions and the gay amusements and vanities of life, and to find their chosen friends and pleasures among the people of God, can have no evidence that they are Christians. The world, with all its wickedness and its gay pleasures, must be forsaken, and there must be an effectual line drawn between the friends of God and the friends of sin.

Let us, then, who profess to be the friends of the Redeemer, remember how pure and holy we should be. It should not be indeed with the spirit of the Pharisee; it should not be with a spirit that will lead us to say, Stand by, for I am holier than thou;" but it should be, while we discharge all our duties to our impenitent friends, and while in all our intercourse with the world we should be honest and true, and while we do not refuse to mingle with them as neighbours and citizens as far as we can without compromitting Christian principles, still our chosen friends and our dearest friendships should be with the people of God. For, his friends should be our friends; our happiness should be with them, and the world should see that we prefer the friends of the Redeemer to the friends of gaiety, ambition, and sin.

(18.) Christians are the holy temple of God, 2Cor 6:16. How pure should they be! How free should they be from sin! How careful to maintain consciences void of offence!

(19.) What an inestimable privilege it is to be a Christian! (2Cor 6:18;) to be a child of God! to feel that he is a Father and a Friend! to feel that though we may be forsaken by all others, though poor and despised, yet there is one who never forsakes--one who never forgets that he has sons and daughters dependent on him, and who need his constant care! Compared with this, how small the honour of being permitted to call the rich our friends, or to be regarded as the sons or daughters of nobles and of princes! Let the Christian then most highly prize his privileges, and feel that he is raised above all the elevations of rank and honour which this world can bestow. All these shall fade away, and the highest and the lowest shall meet on the same level in the grave, and alike return to dust. But the elevation of the child of God shall only begin to be visible and appreciated when all other honours fade away.

(20.) Let all seek to become the sons and daughters of the Lord Almighty. Let us aspire to this rather than to earthly honours; let us seek this rather than to be numbered with the rich and the great. All cannot be honoured in this world, and few are they who can be regarded as belonging to elevated ranks here. But all may be the children of the living God, and be permitted to call the Lord Almighty their Father and their Friend. Oh! if men could as easily be permitted to call themselves the sons of monarchs and princes; if they could as easily be admitted to the palaces of the great, and sit down at their tables, as they can enter heaven, how greedily would they embrace it! And yet how poor and paltry would be such honour and pleasure compared with that of feeling that we are the adopted children of the great and the eternal God!