Conduct in Ministry – 2 Corinthians 6:1-10
Bethel Baptist Church, David Rising,
2 Corinthians 6:1-10, April 8, 2026 Wed PM
Who we are and how we conduct ourselves in ministry is absolutely critical. The ministry of preaching the Word of God, of pastoring, of teaching, of serving the Lord as a Deacon – whatever the ministry – the kind of person we are and the way we do our work is important to God. The character of our lives shapes the way we serve and no Christian can serve the Lord faithfully with horrible flaws in his or her character. This is why the bible lays down minimum qualifications for an overseer and deacon.
In our text today we will see Paul defending himself once again as he writes to the Corinthians who are not quite sure yet about Paul. In these 13 verses we will hear Paul give an urgent call for a timely response to God’s grace and then he will give a list of his conduct as he ministered for the Lord. For our time, this passage will help us see the urgency of preaching and receiving God’s grace as well as our need to serve the Lord with godly character.
1. Urgent Ministry (6:1-2)
2 Corinthians 6:1-10 (NKJV) 1 We then, as workers together with Him also plead with you not to receive the grace of God in vain.
1 Συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ θεοῦ δέξασθαι ὑμᾶς·
Paul identifies himself with a plural “we” and makes an astounding statement here. Actually, it is not that astounding as the previous verses speak about his role as an ambassador of God. Thus, to express himself as a fellow-worker with God (supplied from context) is to say basically the same thing. Those who speak the name of Christ are partners with God and as such are in an important work.
With that as the basis for what follows, he then urges the Corinthians to make use of God’s grace. He wishes them not to receive the grace of God in vain. Apparently Paul was concerned that their reception of what God was graciously offering them in Christ was amounting to nothing to some. When we get to the discussion of 6:14-7:1 we will see that their continuing association with idols was causing their faith to stutter.
Notice in verse two that Paul further explains himself:
2 For He says: “In an acceptable time I have heard you, and in the day of salvation I have helped you.” Behold, now is the accepted time; behold, now is the day of salvation.
2 λέγει γάρ· καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας.
Paul quotes here from Isaiah 49:8. God acted in a merciful way to the prayers of His people. His acceptable time, the time of His favor, was when God rescued them. Back then, it had to do with Babylon and their exile and return. Notice Paul puts it in the present with the adverb “now” – “”Behold, now is the accepted time; behold, now is the day of salvation.” Now speaks about the time that began at the death of Christ. This puts it in the present as well and makes it applicable to our time.
There is urgency in Paul’s words here and an urgency we need to hear. If you were to go back and read Isaiah 49 you would recognize that the first 7 verses of that chapter speak about the work of the Servant who would reconcile the Jews to God and also bring the light of the gospel to the nations. Paul quoting this passage brings it into the present time and points to Christ.
It is also quite interesting that in the Isaiah passage, like the 2 Corinthians passage, the prophet also presents his credentials. This may also be another reason Paul quotes from this portion since he does the same in his letter here.
By nature I am not an urgent person, but this passage needs to fire us up to see what time it really is. Quite often we might be asked to do something, and we give a vague answer. We should hear from Paul an clear time-frame: “now” is the time. Before Paul will defend further his conduct in ministry with a long list, he starts out with this urgent reminder.
2. Honorable Ministry (6:3-10)
3 We give no offense in anything, that our ministry may not be blamed.
3 Μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, ἵνα μὴ μωμηθῇ ἡ διακονία,
This is an honest and bold statement about his/their ministry. He has labored not to give offense in anything. This may draw us back to 1 Corinthians 9 where he defends his action of not taking funds from them when he certainly could have demanded it. His goal has been never to give offense to anyone in his ministry. He worked hard so that his ministry would not be blamed.
There is a lesson here for myself and anyone who works in the ministry and is funded by others. There can be a tendency to coast and expect things, but Paul would have none of that. He wants to distance himself from those frauds that were and are around masquerading as servants of God.
4 But in all things we commend ourselves as ministers of God:
This almost sounds self-serving and could be read with a bit of personal pride, but I do not think this is what this is about. Remember, much of this letter is designed to explain to them why they should be behind him rather than pushing against him. Their very existence is the result of God working through Him in an ambassador ministry that he just explained. They ought to be commending him, but he is left to explain himself. This gives us a model for what may be necessary at times – to defend self against the charges of others who misunderstand or misrepresent.
Notice now the list:
in much patience, in tribulations, in needs, in distresses, 5 in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings;
4 ἀλλʼ ἐν παντὶ συνιστάντες ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις,
5 ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις,
This is a resume for the trouble had had faced. In all of what he faced, he was patient. The opening phrase notes this. This list would make it difficult for others to want to do what he did. It reminds me of the hymn “So Send I You” that is very depressing. And yet, serving the Lord does include these things, but it is not the only way to define it. Paul was not eager to tell these things, but when push came to shove he had to explain. This was all part of his labor as ambassador on their behalf.
These perils – tribulations, needs, distresses, stripes, imprisonments, tumults, labors, sleeplessness, fastings – were realities that accompanied his ministry. Some of these are familiar to me, and perhaps to you, but in large part they are not quite how I would describe pastoral ministry in our time. The part about stripes, imprisonments, fastings – they are unfamiliar. Through all of these conflicts he was patient.
He used the night hours to work at his trade, or perhaps to preach and teach “because others, too, would be work-bound from dawn to dusk” (see Acts 20:7–12). The word translated “hunger” is used elsewhere in the New Testament for fasting. It may refer to the times “he neglected to eat to give more time to his evangelistic task. Or, it may mean that he went hungry (see 1 Cor 4:11 and 11:27) because he refused to accept support from others. The hardships reveal that he has received crushing blows that have not crushed him.[1]
In verse six we now have another kind of list and it describes his moral character:
6 by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love,
6 ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ,
Paul believed, before God, that he had served the Lord with these characteristics. He believed he had done it in purity. He was guiltless. He did it with knowledge; doing what he believed was right before God and the word. He did not give up or give in as he persevered with patience and kindness. He served by the power of the Holy Spirit rather than his own strength. He served with love that was sincere, not two-faced or false. He said the truth and did not hide it to keep the peace, only to have it fall apart later.
7 by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, 7 ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν,
God’s Word and God’s power directed his steps and his actions. He uses military words here to describe his activity:
The military image … means that Paul does not go out into the world unprotected and dodging Satan’s shafts as best he can. He is armed by God. Why does he say weapons for the left and right? It may be a way of saying that he is fully outfitted or that he has weapons “applicable to every situation.”872 Interpreters have often noted that in combat, the right hand is used for offense (sword, spear, lance) and the left hand for defense (shield). The GNB paraphrases it, “We have righteousness for our weapon, both to attack and to defend ourselves. Barclay translates it, “Goodness has been our armour both to commend and to defend the faith.” But some have interpreted left and right allegorically to represent adversity and prosperity. If so, then Paul would be saying that with righteousness in his arsenal adversity does not fell him and make him despondent, nor does prosperity overly elate him.[2]
Verse 8 shifts and now makes comparitive statements
8 by honor and dishonor, by evil report and good report; as deceivers, and yet true;
8 διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας· ὡς πλάνοι καὶ ἀληθεῖς,
No matter what the situation, Paul persevered. How many of us could say the same thing? I want to give up way too easily when things begin to get difficult. Does Paul think that the Corinthians are the ones with this low opinion?
The Corinthians do not regard him as an impostor. Paul has in mind the opinions of outsiders. Most commentators, however, think that Paul has his rival apostles in the back of his mind who “refused to recognize his apostleship.”878 Paul is not commending himself to the Corinthians, but outlining how he commends himself to the conscience of others. The Corinthians do not deny that he is a genuine apostle; they simply choose to differ with him on certain issues and to follow their own spiritual insights. Churches who have difficulty with pastors whose style of ministry they do not like, for whatever reason, do not deny that such pastors were ever called to ministry. They only wish that they were called to serve somewhere else. If the Corinthians thought that Paul was some kind of imposter, they would never bother to read his letters or heed his emissaries. This passage is not part of a “long apologia for the apostolic office (2:14–7:4),” as some declare, but a defense of his frank criticism of the Corinthians.879 Paul is talking about how most of the world evaluates him. From the hostile world’s point of view, he is no minister from God, only a fraud who preaches foolishness and leads his followers down the garden path to destruction.[3]
9 as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
9 ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνῄσκοντες καὶ ἰδοὺ ζῶμεν, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι,
10 ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.
He is including just about everyone here. Some have no clue who Paul is, while others do and do not like it. Paul reminds them of his close calls at times with those who beat and left him for dead. He continues to live and breath. Sorry and rejoicing – two realities in the ministry. He speaks about being poor but making many rich – this points to the fact that he was not making himself rich in the ministry, which is true of most genuine pastors in our time. What they do offer, though, gives to the world what they need most and what makes them the richest people in the world (James 1).
In regard to ‘having nothing, yet possessing all things’ —
This was a current adage applied to popular philosophers, but Paul understands it from a religious point of view. Philo’s application of the adage to Moses fits Paul’s conviction:
For if, as the proverb says, what belongs to friends is common, and the prophet is called the friend of God, it would follow that he shares also God’s possessions, so far as it is serviceable. For God possesses all things, but needs nothing; while the good man, though possessing nothing in the proper sense, not even himself, partakes of the precious things of God so far as he is capable.[4]
We will pick up verses 11 and following next time.
1. How would we describe ourselves and our ministry?
2. How would others describe us and our ministries?
May we have honorable and commendable lives and ministries before God.
[1]Garland, D. E. (2001, c1999). Vol. 29: 2 Corinthians (electronic ed.). Logos Library System; The New American Commentary (308). Nashville: Broadman & Holman Publishers.
872 Danker, II Corinthians, 93.
GNB Good News Bible
[1]Garland, D. E. (2001, c1999). Vol. 29: 2 Corinthians (electronic ed.). Logos Library System; The New American Commentary (310). Nashville: Broadman & Holman Publishers.
878 Barrett, The Second Epistle to the Corinthians, 189.
879 Contra Barnett, The Second Epistle to the Corinthians, 317.
[1]Garland, D. E. (2001, c1999). Vol. 29: 2 Corinthians (electronic ed.). Logos Library System; The New American Commentary (312). Nashville: Broadman & Holman Publishers.
[1]Garland, D. E. (2001, c1999). Vol. 29: 2 Corinthians (electronic ed.). Logos Library System; The New American Commentary (314). Nashville: Broadman & Holman Publishers.