2 Corinthians 6:6
6. By . . . by, &c.—rather, as Greek, "In . . . in," implying not the instrument, but the sphere or element in which his ministry moved.
knowledge—spiritual: in Gospel mysteries, unattainable by mere reason (1Co 2:6-16; 2Co 3:6, 17, 18). long-suffering . . . kindness—associated with "charity" or "love" (1Co 13:4), as here. by the Holy Ghost—in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.1 Timothy 5:22
22. Lay hands—that is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mt 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Ac 6:6; 13:3; 2Ti 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Ac 8:17), it seems better to take it so here.
suddenly—hastily: 1Ti 5:24, 25 show that waiting for a time is salutary. neither be partaker of other men's sins—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1Ti 5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure—"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20). Thus the transition is easy to 1Ti 5:23, which is concerning Timothy personally; compare also 1Ti 5:24.James 3:17
17. first pure—literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jas 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jas 1:27; 4:4, 8, "purify . . . hearts"; 1Pe 1:22, "purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.
gentle—"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us. easy to be entreated—literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS. full of mercy—as to a neighbor's MISERIES. good fruits—contrasted with "every evil work," Jas 3:16. without partiality—recurring to the warning against partial "respect to persons," Jas 2:1, 4, 9. ALFORD translates as the Greek is translated, Jas 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better. without hypocrisy—Not as ALFORD explains from Jas 1:22, 26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."James 4:8
8. Draw nigh to God—So "cleave unto Him," De 30:20, namely, by prayerfully (Jas 4:2, 3) "resisting Satan," who would oppose our access to God.
he will draw nigh—propitious. Cleanse . . . hands—the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither). purify . . . hearts—literally "make chaste" of your spiritual adultery (Jas 4:4, that is, worldliness) "your hearts": the inward source of all impurity. double-minded—divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.1 Peter 1:22
22. purified . . . in obeying the truth—Greek, "in your (or 'the') obedience of (that is, 'to') the truth (the Gospel way of salvation)," that is, in the fact of your believing. Faith purifies the heart as giving it the only pure motive, love to God (Ac 15:9; Ro 1:5, "obedience to the faith").
through the Spirit—omitted in the oldest manuscripts. The Holy Spirit is the purifier by bestowing the obedience of faith (1Pe 1:2; 1Co 12:3). unto—with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life? That we may thereby be saved? No: but for this, that we may serve our neighbor" [LUTHER]. unfeigned— 1Pe 2:1, 2, "laying aside . . . hypocrisies . . . sincere." love of the brethren—that is, of Christians. Brotherly love is distinct from common love. "The Christian loves primarily those in Christ; secondarily, all who might be in Christ, namely, all men, as Christ as man died for all, and as he hopes that they, too, may become his Christian brethren" [STEIGER]. BENGEL remarks that as here, so in 2Pe 1:5-7, "brotherly love" is preceded by the purifying graces, "faith, knowledge, and godliness," &c. Love to the brethren is the evidence of our regeneration and justification by faith. love one another—When the purifying by faith into love of the brethren has formed the habit, then the act follows, so that the "love" is at once habit and act. with a pure heart—The oldest manuscripts read, "(love) from the heart." fervently—Greek, "intensely": with all the powers on the stretch (1Pe 4:8). "Instantly" (Ac 26:7).