2 Corinthians 6: Summary and Commentary

Verse 1

6:1-2 To win over the disaffected believers at Corinth, Paul appeals to them to listen to him and Timothy as God’s servants and messengers. • As God’s partners: Literally As we work together, which leaves open the question whether Paul meant that they were working together in a team effort, or that they were working together with God.

Verse 2

6:2 This quotation from Isa 49:8 clinches the point that God’s offer of salvation could secure reconciliation between Paul and the Corinthians; their reconciliation with Paul would follow naturally from their true acceptance of the Good News.

Verse 3

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.

Verse 6

6:6-7 Paul describes the spirit with which he faced suffering, attributing his strength to the presence of the Holy Spirit within us.

Verse 8

6:8-10 Paul’s character as an apostle was often attacked; he and his colleagues were even called imposters. Yet he was honest in spite of people’s attitudes. They must have thought that Paul was a nobody who could be safely ignored, a foolhardy person who ran unnecessary risks that made him as good as dead already. Paul rebuts each of their allegations with insight into spiritual reality.

Verse 11

6:11-13 Paul’s impassioned plea reveals his inner feelings. • our hearts are open to you . . . Open your hearts to us! These sentiments are continued in 7:2 (see study notes on 6:14–7:1; 7:2-4).

Verse 14

6:14–7:1 The connection between 6:13 and 7:2 has led many scholars to conclude that 6:14–7:1 is an inserted fragment from another letter (perhaps the one mentioned in 1 Cor 5:9). However, this section might just as well be a digression in Paul’s writing, a suitable challenge to the Corinthians to forsake their opposition to Paul and his message. Paul was anxious to see relationships restored; here, Paul draws a picture of believers in Christ forming a holy temple. Believers’ identity as the temple of God motivates the need for harmony among them as well as separation from the impurity of unbelieving attitudes and behaviors. Paul therefore draws the contrast between Christian and pagan morality with quotations from the Old Testament.

6:14 Don’t team up with those who are unbelievers: This instruction alludes to the Jewish prohibition of certain mixtures (Lev 19:19; Deut 22:10). Paul was probably referring to how the Corinthians had been involving themselves in idolatrous practices (see 1 Cor 8–10; cp. 1 Cor 10:14-22).

Verse 15

6:15 the devil: Greek Beliar. This Hebrew word means “worthless, good-for-nothing”; in the intertestamental period it came to be used as a name for Satan.

Verse 16

6:16 Believers together are the temple of the living God, indwelt by the Holy Spirit and thus holy (1 Cor 3:16; 1 Pet 2:1-10).

Verse 18

6:18 This quotation is from 2 Sam 7:14, though Paul adds and daughters (cp. Isa 43:6).

Verse 1

In these verses we have an account of the apostle's general errand and exhortation to all to whom he preached in every place where he came, with the several arguments and methods he used. Observe,

I. The errand or exhortation itself, namely, to comply with the gospel offers of reconciliation - that, being favoured with the gospel, they would not receive this grace of God in vain, Co2 6:1. The gospel is a word of grace sounding in our ears; but it will be in vain for us to hear it, unless we believe it, and comply with the end and design of it. And as it is the duty of the ministers of the gospel to exhort and persuade their hearers to accept of grace and mercy which are offered to them, so they are honoured with this high title of co-workers with God. Note, 1. They must work; and must work for God and his glory, for souls and their good: and they are workers with God, yet under him, as instruments only; however, if they be faithful, they may hope to find God working with them, and their labour will be effectual. 2. Observe the language and way of the spirit of the gospel: it is not with roughness and severity, but with all mildness and gentleness, to beseech and entreat, to use exhortations and arguments, in order to prevail with sinners and overcome their natural unwillingness to be reconciled to God and to be happy for ever.

II. The arguments and method which the apostle used. And here he tells them,

1. The present time is the only proper season to accept of the grace that is offered, and improve that grace which is afforded: NOW is the accepted time, NOW is the day of salvation, Co2 6:2. The gospel day is a day of salvation, the means of grace the means of salvation, the offers of the gospel the offers of salvation, and the present time the only proper time to accept of these offers: Today, while it is called today. The morrow is none of ours: we know not what will be on the morrow, nor where we shall be; and we should remember that present seasons of grace are short and uncertain, and cannot be recalled when they are past. It is therefore our duty and interest to improve them while we have them, and no less than our salvation depends upon our so doing.

2. What caution they used not to give offence that might hinder the success of their preaching: Giving no offence in any thing, Co2 6:3. The apostle had great difficulty to behave prudently and inoffensively towards the Jews and Gentiles, for many of both sorts watched for his halting, and sought occasion to blame him and his ministry, or his conversation; therefore he was very cautious not to give offence to those who were so apt to take offence, that he might not offend the Jews by unnecessary zeal against the law, nor the Gentiles by unnecessary compliances with such as were zealous for the law. He was careful, in all his words and actions, not to give offence, or occasion of guilt or grief. Note, When others are too apt to take offence, we should be cautious lest we give offence; and ministers especially should be careful lest they do any thing that may bring blame on their ministry or render that unsuccessful.

3. Their constant aim and endeavor in all things to approve themselves faithful, as became the ministers of God, Co2 6:4. We see how much stress the apostle upon all occasions lays on fidelity in our work, because much of our success depends upon that. His eye was single, and his heart upright, in all his ministrations; and his great desire was to be the servant of God, and to approve himself so. Note, Ministers of the gospel should look upon themselves as God's servants or ministers, and act in every thing suitably to that character. So did the apostle, (1.) By much patience in afflictions. He was a great sufferer, and met with many afflictions, was often in necessities, and wanted the conveniences, if not the necessaries, of life; in distresses, being straitened on every side, hardly knowing what to do; in stripes often (Co2 11:24); in imprisonments; in tumults raised by the Jews and Gentiles against him; in labours, not only in preaching the gospel, but in travelling from place to place for that end, and working with his hands to supply his necessities; in watchings and in fastings, either voluntary or upon a religious account, or involuntary for the sake of religion: but he exercised much patience in all, Co2 6:4, Co2 6:5. Note, [1.] It is the lot of faithful ministers often to be reduced to great difficulties, and to stand in need of much patience. [2.] Those who would approve themselves to God must approve themselves faithful in trouble as well as in peace, not only in doing the work of God diligently, but also in bearing the will of God patiently. (2.) By acting from good principles. The apostle went by a good principle in all he did, and tells them what his principles were (Co2 6:6, Co2 6:7); namely, pureness; and there is no piety without purity. A care to keep ourselves unspotted from the world is necessary in order to our acceptance with God. Knowledge was another principle; and zeal without this is but madness. He also acted with long-suffering and kindness, being not easily provoked, but bearing with the hardness of men's hearts, and hard treatment from their hands, to whom he kindly endeavoured to do good. He acted under the influence of the Holy Ghost, from the noble principle of unfeigned love, according to the rule of the word of truth, under the supports and assistances of the power of God, having on the armour of righteousness (a consciousness of universal righteousness and holiness), which is the best defence against the temptations of prosperity on the right hand, and of adversity on the left. (3.) By a due temper and behaviour under all the variety of conditions in this world, Co2 6:8-10. We must expect to meet with many alterations of our circumstances and conditions in this world; and it will be a great evidence of our integrity if we preserve a right temper of mind, and duly behave ourselves, under them all. The apostles met with honour and dishonour, good report and evil report: good men in this world must expect to meet with some dishonour and reproaches, to balance their honour and esteem; and we stand in need of the grace of God to arm us against the temptations of honour on the one hand, so as to bear good report without pride, and of dishonour on the other hand, so as to bear reproaches without impatience or recrimination. It should seem that persons differently represented the apostles in their reports; that some represented them as the best, and others as the worst, of men: by some they were counted deceivers, and run down as such; by others as true, preaching the gospel of truth, and men who were true to the trust reposed in them. They were slighted by the men of the world as unknown, men of no figure or account, not worth taking notice of; yet in all the churches of Christ they were well known, and of great account: they were looked upon as dying, being killed all the day long, and their interest was thought to be a dying interest; "and yet behold," says the apostle, "we live, and live comfortably, and bear up cheerfully under all our hardships, and go on conquering and to conquer." They were chastened, and often fell under the lash of the law, yet not killed: and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the account of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven; and we should be careful in all these things to approve ourselves to God.

Verse 11

The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe,

I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children, Co2 6:11-13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you: we are desirous to promote the spiritual and eternal welfare of all to whom we preach, yet our mouth is open unto you, and our heart is enlarged unto you, in a special manner." And, because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations: "You are not," says he, "straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves; it is because you are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us; and all we desire as a recompense is only that you would be proportionably affected towards us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage.

II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, Co2 6:14. Either,

1. In stated relations. It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise; for there is more danger that the bad will damage the good than hope that the good will benefit the bad.

2. In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends.

3. Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture. (1.) It is a very great absurdity, Co2 6:14, Co2 6:15. It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together. (2.) It is a dishonour to the Christian's profession (Co2 6:16); for Christians are by profession, and should be in reality, the temples of the living God - dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and walk in them, to stand in a special relation to them, and take a special care of them, that he will be their God and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a jealous God, and will not give his glory to another. (3.) There is a great deal of danger in communicating with unbelievers and idolators, danger of being defiled and of being rejected; therefore the exhortation is (Co2 6:17) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be defiled. Who can touch pitch, and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by him. (4.) It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, Co2 6:18. God has promised to be a Father to them, and that they shall be his sons and his daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise?

Verse 2

For—God's own promise is the ground of our exhortation.

he saith—God the Father saith to God the Son, and so to all believers who are regarded as one with Him.

heard thee—In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare Joh 17:9, Joh 17:15, Joh 17:20, Joh 17:24).

accepted . . . accepted—The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (Isa 49:8, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Psa 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (Co2 6:1) the word of reconciliation in His accepted time.

in the day of salvation—"in a day of salvation" (Luk 4:18-19, Luk 4:21; Luk 19:42; Heb 3:7).

Verse 3

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).

Verse 4

Translate, to mark the true order of the Greek words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to Co2 3:1, he implies, We commend ourselves, not like them by word, but by deed.

patience— (Co2 12:12). Put first. "Pure-minded" follows (Co2 6:6). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.

Verse 5

stripes— (Co2 11:23-24; Act 16:23).

imprisonments— (Co2 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle.

tumults— (Act 13:50; Act 14:5, Act 14:19; Act 16:22; and recently Acts 19:23-41).

labours—in the cause of Christ (Co2 11:23; Rom 16:12).

watchings— (Co2 11:27). Sleepless nights.

fastings—The context here refers to his trials, rather than devotional exercises (compare Co2 11:27). Thus "foodlessness" would seem to be the sense (compare Co1 4:11; Phi 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in Co2 11:27 it is spoken of independently of "hunger and thirst." (Compare Luk 2:37; Act 10:30; Act 14:23). However, Mat 15:32; Mar 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. GAUSSEN remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."

Verse 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 (Co1 2:6-16; Co2 3:6, Co2 3:17-18).

long-suffering . . . kindness—associated with "charity" or "love" (Co1 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.

Verse 7

By the word of truth, by the power of God—rather, "IN . . . in," &c. As to "the word of truth" (compare Co2 4:2; Col 1:5), and "the (miraculous) power of God" (Co2 4:7); Co1 2:4, "in demonstration of the Spirit and of power."

by the armour—Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in Eph 6:13-17, here is made the whole Christian panoply (compare Co2 10:4).

on . . . right . . . and . . . left—that is, guarding on every side.

Verse 8

Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [BENGEL]. Regarded "as deceivers" by those who, not knowing (Co2 6:9), dishonor and give us an evil report; "as true," by those who "know" (Co2 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.

Verse 9

unknown . . . yet well known—"unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (Co2 6:8). CONYBEARE explains, "Unknown by men, yet acknowledged by God" (Co1 13:12). Perhaps both God and men (believers) are intended as knowing him (Co2 5:11; Co2 11:6).

dying . . . live— (Co2 1:9; Co2 4:10-11; Co2 11:23). Compare GAUSSEN'S remark, see on Co2 6:5. "Behold" calls attention to the fact as something beyond all expectation.

chastened . . . not killed—realizing Psa 118:18.

Verse 10

The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.

making many rich—Spiritually (Co1 1:5), after the example of our Lord, who "by His poverty made many rich" (Co2 8:9).

having nothing—Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (Co1 7:30).

possessing all things—The Greek implies firm possession, holding fast in possession (compare Co1 3:21-22). The things both of the present and of the future are, in the truest sense, the believer's in possession, for he possesses them all in Christ, his lasting possession, though the full fruition of them is reserved for the future eternity.

Verse 11

mouth . . . open unto you—I use no concealment, such as some at Corinth have insinuated (Co2 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Phi 4:15). The enlargement of his heart towards them (Co2 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare Kg1 4:29; Psa 119:32; Isa 60:5).

Verse 12

Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.

bowels—that is, affections (compare Co2 12:15).

not straitened in us—that is, for want of room in our hearts to take you in.

Verse 13

Translate, "As a recompense in the same kind . . . be enlarged also yourselves" [ELLICOTT]. "In the same way" as my heart is enlarged towards you (Co2 6:11), and "as a recompense" for it (Gal 4:12).

I speak as unto my children—as children would naturally be expected to recompense their parents' love with similar love.

Verse 14

Be not—Greek, "Become not."

unequally yoked—"yoked with one alien in spirit." The image is from the symbolical precept of the law (Lev 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (Deu 22:10), "Thou shalt not plough with an ox and an ass together." Compare Deu 7:3, forbidding marriages with the heathen; also Co1 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (Co2 6:16; Co1 8:10; Co1 10:14).

fellowship—literally, "share," or "participation."

righteousness—the state of the believer, justified by faith.

unrighteousness—rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.

light—of which believers are the children (Th1 5:5).

Verse 15

Belial—Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [BENGEL].

he that believeth with an infidel—Translate, "a believer with an unbeliever."

Verse 16

agreement—accordance of sentiments (compare Kg1 18:21; Eph 5:7, Eph 5:11).

the temple of God—that is, you believers (Co1 3:16; Co1 6:19).

with idols—Compare Dagon before the ark (Sa1 5:2-4).

as—"even as God said." Quotation from Lev 26:12; Jer 31:33; Jer 32:38; Eze 37:26-27; compare Mat 28:20; Joh 14:23.

walk in them—rather, "among them." As "dwell" implies the divine presence, so "walk," the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.

my people—rather, "they shall be to me a people."

Verse 17

Quoted from Isa 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.

be ye separate—"be separated" (Hos 4:17).

touch not the unclean thing—rather, "anything unclean" (Co2 7:1; Mic 2:10). Touching is more polluting, as implying participation, than seeing.

receive you—The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (Co2 5:1-10). With this accords the clause, "Come out from among them," namely, so as to be received to me. So Eze 20:41, "I will accept you"; and Zep 3:19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (Co1 7:31; Co1 5:9-10).

Verse 18

Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than (Co2 6:16), "I will be their God, and they . . . My people." Compare the promise to Solomon (Ch1 28:6; Isa 43:6; Rev 21:3, Rev 21:7; Jer 31:1, Jer 31:9).

Lord Almighty—The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.

Next: 2 Corinthians Chapter 7