2 Corinthians 6

David Lipscomb Commentary On 2nd Corinthians 62 Corinthians 6:1[In the opening chapters of this epistle, Paul has not an­swered his enemies directly, as he does in the four closing chapters. He has rather been supplying his friends, who form the greater part of the Corinthian church, with grounds on which they may repel the attacks which his enemies had been making upon him. This paragraph is inseparable from the one which precedes it. There he describes his ministry as one of reconciliation. As an ambassador in behalf of Christ he has been entreating men to be reconciled to God. Here he shows that his conduct and experiences as an ambassador of God are such as to vindicate fully his claims of genuineness, sincerity, and honesty of purpose.]And working together with him we entreat also—Paul had presented himself as an ambassador sent by God to the Corinthians entreating them to be reconciled to him.

As such he was a colaborer with God to save them. He entreats them not to regard the appeal lightly, and pass it heedlessly, but to hear and respond to it so as to fit themselves to enjoy the glo­ries of the eternal home with God.that ye receive not the grace of God in vain—He fears lest through the influence of the false teachers among them their minds should be corrupted from the simplicity and pur­ity that is toward Christ.

It would be receiving the grace of God in vain, if, after having become obedient to the gospel of Christ which the apostle had taught them, they should turn unto a different gospel; “ which is not another gospel” (Galatians 1:7)— a perverted gospel— in which these truths had no place. This is what he dreads and deprecates, both in Corinth and in Galatia. This is what is meant by receiving “ the grace of God in vain.” [This does not, however, preclude from the edifying application of these words to those who, having received the truth, do not allow it to inspire and control as Paul shows himself to have done in the verses that follow. The failure to do this is too common. But if the mere profession of being a Christian and an immoral life are the ugliest combination of which a human being is capable, the force of this appeal ought to be felt by the weakest and worst.]2 Corinthians 6:2(for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee:—This is quoted from Isaiah 49:8, in which he shows God’ s willing­ness to succor and save those who hearken unto his call and obey him. He does not quote this as a prophecy now fulfilled, but as the statement of God’ s willingness at all times to save.behold, now is the acceptable time; behold, now is the day of salvation):—God is ever ready and willing to save all who will submit to him and be saved in God’ s way. [There is a “ now” running through the ages.

For each church and indi­vidual, there is a golden present which may never again recur, and in which lie boundless possibilities for the future.]2 Corinthians 6:3giving no occasion of stumbling in anything, that our ministration be not blamed;—Paul endeavored to live in such a way that nothing in his ministry would prove an obstruction or a snare in the path of anyone seeking God causing him to fall. [This he did not because he feared censure for himself, but “ that our ministration be not blamed.” ]2 Corinthians 6:4but in everything commending ourselves, as ministers of God,—He showed himself to be a worthy minister of God by teaching the truth under great trials. [Paul’ s letter of com­mendation to the Corinthians is his life. This is the letter that should be presented to the people by all ministers of the word of truth.

That is the one that will be read in preference to any letter that may be given by men. His life is an open book to the church and to the world. It is vain for him to bid men do as he says, not as he does. What he is thunders so loud in men’ s ears that they cannot hear what he says. He must meet life as it is, and Paul is not afraid.]in much patience,—Paul bore patiently all things that came upon him. Jesus forewarned his disciples that they would have much to endure, and had strengthened them by the promise that he that endured to the end would be saved. (Matthew 10:22). [Patience, or steadfastness, is among the chief virtues and describes one who has been tested and who cannot be swerved from his course by any opposition or suf­fering.]in afflictions,—Pressure from without or within, including everything that presses on the heart or tries the power of en­durance or resistance. [This probably includes the griefs en­dured from the ingratitude of some, and the falling away of others.]in necessities,—This describes a condition in which one is taxed to the utmost to know what to do or how to bear.

A straightened place where one has no room on which to stand or turn, and therefore hope seems hopeless.in distresses,—This reveals great perplexity as in sickness, loss of friends, and came on him as a servant of God.2 Corinthians 6:5in stripes,—Paul had already been eight times subjected to ignominy and torture of the lash— five times by the Jews and three times by the heathen. (2 Corinthians 11:24-25). [Stripes were of two kinds— from Jewish whips and Roman rods; but of the five scourgings with Jewish whips not one is mentioned in Acts, and only one of the three scourgings with Roman rods. (Acts 16:23).]in imprisonments,—He was frequently in prison, but Luke only tells us of one of these occasions (Acts 16:24)— at Phi­lippi; the imprisonment at Cesarea and Rome were subse­quent to the time of writing this epistle.in tumults,—These were normal incidents in Paul’ s life, both up to this time and for years afterwards. [The word means “ tossing to and fro,” and refers to his being constantly driven from one place to another, so that he had no quiet abode. (1 Corinthians 4:11). This occurred at Antioch of Pisidia (Acts 13:50); at Iconium (Acts 14:5); at Lystra (Acts 14:19); at Philippi (Acts 16:19); at Thessalonica (Acts 17:5); at Berea (Acts 17:13); at Cor­inth (Acts 18:12); and at Ephesus (Acts 19:29).

Before such manifes­tation of wrath and power the bravest man often quails. What can one do before an infuriated mob? He was calm and adhered to his purpose.]in labors,—Working with his own hands, and also in stren­uous exertions which he was constantly called upon to make, in traveling and preaching and in caring for all the churches. (2 Corinthians 11:28).in watchings,—[Probably not vigils, but suggesting, in a large way, all the night toil which was involved in his ministry of the gospel. (Acts 20:31). This may also include watchings lest he should fall into some snare of his enemies. (Acts 20:19).]in fastings;—Abstinence from food to which he chose to submit rather than to omit some duty or fail to take advan­tage of some opportunity of usefulness. The implication is that these hard experiences were not isolated, but frequent and familiar.2 Corinthians 6:6in pureness,—In this and the following words, he gives qualities he constantly exercised that no reproach be brought on his ministry. He does this by following the guidance of the Holy Spirit, by an earnest and unselfish desire for the good of all. [By pureness he means not only chastity, which is certainly included, but also purity of intention and thought, sincerity and purpose.

There is nowhere any trace of an im­putation against Paul, even from his worst enemies, on the score of licentiousness.]in knowledge,—[Knowledge, in this case goes hand in hand with chastity, and with the requirement of it from all others as strictly incumbent upon all believers. By mentioning knowledge he reminds them that he had exhibited no unen­lightened bigotry in regard to legal cleanness and unclean­ness, and so the warning he delivers cannot be attributed to ignorance or narrow views of moral distinctions.]in longsuffering,—[He patiently submitted to injustice and undeserved injuries heaped upon him, and bore long with the faults and failings of those whom he had converted to the faith.]in kindness,—[He endeavored to manifest a kindly spirit to all, whatever their sin, and whatever might be their treatment of him.

He fully realized that if he would do good he must be kind and gentle to all.]in the Holy Spirit,—[By those graces and virtues which it is the Holy Spirit’ s office to produce in the heart. Paul here evidently does not refer to the miraculous agency of the Holy Spirit, but to such feelings as he produces in the heart of the children of God. (Galatians 5:22-23). ]in love unfeigned,—[In the preceding clause he refers to the love manifested to the evil and the good; here it must be that which is due to those in Christ. “ Let love be without hypocrisy. … In love of the brethren be tenderly affectioned one to another; in honor preferring one another.” (Romans 12:9-10).]2 Corinthians 6:7in the word of truth,—Paul had kept his private life in fit condition for the ministry, he had likewise demeaned himself publicly as a true apostle. He had kept his heart loyal to the truth, and likewise his tongue faithful to its proclamation, in the power of God;—[The power of God (2 Corinthians 4:7) comprises the whole of his ministerial activity, and the context shows that the power to which reference is made is his disciplinary courage and firmness. It might have seemed ungracious to allude to this here had he not been charged with weakness on one side and severity on the other. He claimed no power of his own, for it was God’ s, but as he had exercised it decisively in one case (1 Corinthians 5:4), he might use it so again, if his warn­ings were neglected.

At the same time he could not exercise God’ s power, to wrong, to destroy, or to serve grasping pur­poses (2 Corinthians 7:2), as his adversaries employed their power.]by the armor of righteousness—[The power of God sug­gests the weapons by which it is exerted. They are the weap­ons of righteousness, nor could God’ s power be put forth by any other.

The general idea is best explained in another pas­sage. (2 Corinthians 10:3-4). In that passage, “ mighty before God” corre­sponds with the “ power of God” here, and “ we do not war ac­cording to the flesh” there is the opposite of “ the armor of righteousness” here. This comparison indicates that he means weapons of integrity which smite with perfect impar­tiality, undirected, and unhindered by fear or favor or any re­gard for self.]on the right hand and on the left,—[Paul was no more afraid, as was falsely said, to assail with his right hand pagan corruption than he was to pull down Judaizing strongholds (2 Corinthians 10:4-5), and that he was equally ready to meet with his left hand by all righteous means in his power every blow aimed at him in his office or person.]2 Corinthians 6:8by glory and dishonor,—He had often been glorified as god and man. At one time the people were ready to worship him as a god, and immediately afterward they heaped upon him dishonor. (Acts 14:11-19). [Notwithstanding this he was always the same— he preached the same things, urged the same duties, maintained the same principles, whether his preaching was approved or disapproved, whether it secured for him ad­miration or brought down upon him reproach. He does not mean to say he does not care. He does care very greatly.

It stung him to the very depth of his soul. “ Being reviled, we bless; being persecuted, we endure; being defamed, we en­treat: we are made as the filth of the world, the off-scouring of all things, even until now.” (1 Corinthians 4:12-13). He was not disposed to complain of the conditions of service to Christ.

He is the inspiration of all lovers of spiritual truth and freedom in Christ.]by evil report and good report;—He went through both good and evil report without elation or distress of mind. He was often slandered and calumniated. His motives were called in question and his name aspersed. Others spoke well of him and honored him as a faithful servant of God.as deceivers, and yet true;—He was often charged with being a deceiver, yet always faithful and true under all trials and temptations.2 Corinthians 6:9as unknown, and yet well known;—He was the same when unknown and well known. [His enemies accused him of being without standing because he had no letters of com­mendation. To this he replied that he is well known among true believers.]as dying, and behold we live;—He was stoned and left for dead at Lystra, and often suffered the pangs of death, ye he lived.as chastened, and not killed;—He was often chastised, beaten, but not killed. (His enemies said his troubles indi­cated that God was punishing him for his sins. Whether this was true or false, he did not let the opportunity pass to learn what good the chastisement may have for him.

God can use these very enemies as a wholesome discipline for him.]2 Corinthians 6:10as sorrowful, yet always rejoicing;—He was sorrowful under his own sufferings and the wickedness of others, but in it all found joy in suffering for Christ and man. Every Chris­tian finds joy and peace in all the sorrows of life endured for Christ. [Sorrow was a real note in Paul’ s life, but it was in­terwoven with: “ Rejoice in the Lord always: again I will say, Rejoice.” (Philippians 4:4).

To him the sense of the love of God, assurance of his support, confidence in future blessedness, and the persuasion that his present light afflictions would work out for him a far more exceeding and an eternal weight of glory, mingled with his sorrows, gave him a peace which passed all understanding.]as poor, yet making many rich;—While poor and suffering the want of all things, he brought the riches of life eternal to many. [He worked with his own hands as a tent-maker to support himself and fellow workers so that he could preach the gospel to a world that did not want to hear and that was doing its utmost to defeat him in the effort to do it. But he was of the spirit of the ancient worthies of whom it is said: “ They were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; they were destitute, afflicted, ill- treated (of whom the world was not worthy), wandering in deserts and mountains and caves, and the holes of the earth.” (Hebrews 11:37-38). Paul manifested this spirit to make many rich in Christ. Those who accepted the offer of salvation had everything, for they had Christ and God. (1 Corinthians 3:22). This is the spirit of the faithful preachers of the gospel who have carried the message of love all over the world. Paul did not wait for a place to be made ready for him.

He spurned the thought, declaring that he made it his “ aim so to preach the gospel, not where Christ was already named, that I might not build upon another man’ s foundation.” (Romans 15:20).]as having nothing, and yet possessing all things.—While he had nothing of earthly good, the riches of the eternal world were his possession.2 Corinthians 6:11 Our mouth is open unto you, O Corinthians,—Filled to overflowing with the thought of the riches of his possession, he bursts forth into an expression of love for the Corinthians. He was ready to teach them; his affections for them grew mightily.our heart is enlarged.—His heart was enlarged with love for them. [Not that he loved them any more dearly than he had formerly done, but his emotions had broken forth into over­flowing expression, and he took the opportunity to assure them of the great place they had in his heart.]2 Corinthians 6:12 Ye are not straitened in us,—Straitened means com­pressed in a narrow place.

They were not straitened in a nar­row place in his affections for them (2 Corinthians 7:3; Philippians 1:7); he as­sures them that they had ample room there. If there was in any sense constraint in their relations with him, they could rest assured that it was altogether on their part, and not at all on his.but ye are straitened in your own affections.—They were straitened by the narrowness of their own love.2 Corinthians 6:13 Now for a recompense in like kind (I speak as unto my children), be ye also enlarged.—Now in turn for his overflow­ing love for them, he appealed to them to enlarge their affec­tions for him and love him more devotedly as children should a father— they were his children in the gospel. He asked no more from them than that candor and love which as his chil­dren they should be glad to give. These words show how deeply pained he was by misunderstanding and reserve on the part of those whom he loved, and how sorely he hungered for their affection. He gave them a great place in his own heart, and he could not bear to have but a little place in theirs.2 Corinthians 6:14 Be not unequally yoked with unbelievers:—To be un­equally yoked would be to be so connected with the unbe­liever that the believer would be controlled by the unbeliever. The expression comes from Jehovah’ s command to the Israel­ites: “ Thou shalt not plow with an ox and an ass together.” (Deuteronomy 22:10).

So persons that do not harmonize in pur­poses, walk, and life should not be so bound together that the believer would be controlled by the unbeliever. The principle laid down certainly embraces all the relationships in which a Christian will be controlled in his life or business by one not a Christian.

While I would not say that this passage is an ab­solute prohibition of the marriage of a believer to an unbe­liever, it certainly discourages it. Paul says: “ If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her. And the woman that hath an un­believing husband, and he is content to dwell with her, let her not leave her husband. For the unbelieving husband is sanc­tified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy.” (1 Corinthians 7:12-14). This is presenting the contingency for a separation where one becomes a believer after marriage in which the believer would be blameless. It seems to me if it had been anticipated that believers would marry unbelievers, such provision would have not have been made for separation when one becomes a believer after marriage.The whole drift and tenor of the scriptures, both of the Old and the New Testament, is that in the close and intimate rela­tions of life the children of God should seek the companion­ship of servants of God, that they might help and encourage each other in the service of God.

When both are working to­gether, man in his weakness often becomes discouraged; it is greatly worse when the nearest and dearest one pulls from Christ and duty. Then, too, when people marry, they ought to consider the probability of rearing children.

It is the duty of Christian parents to rear their children in the nurture and admonition of the Lord. How can one do this when the other sets the example of unbelief and disobedience to God? This passage certainly forbids persons so tying themselves to unbe­lievers in any business or any relation by which the believer is influenced or controlled by the unbeliever. How can a rela­tionship be found that does this more effectually than the marriage relation? for what fellowship have righteousness and iniquity?—How can righteousness and iniquity harmonize in the same person and in the same life? Righteousness dwells in the heart and directs the life of the Christian; iniquity in that of the unbe­liever. [By righteousness as opposed to iniquity is meant moral excellence in general, conformity to the law of God as opposed to opposition to that law. The opposition intended is that which exists between the righteous and the wicked. People are said to be in fellowship when they are so united that what belongs to the one belongs to the other, or what is true of the other. Incongruous elements cannot be thus united.]or what communion hath light with darkness?—Since the heart of the believer is filled with light, and that of the unbe­liever with darkness, there can be no interest in common be­tween them. [Paul was sent to the Gentiles “ to open their eyes, that they may turn from darkness to light and from the power of Satan unto God.” (Acts 26:18). Of Christians the Holy Spirit said: “ Ye are all sons of light, and sons of the day: we are not of the night, nor of darkness.” (1 Thessalonians 5:5).

The attempt, therefore, of Christians to remain Chris­tians, and retain their inward state as such, and yet to enter voluntarily into intimate fellowship with the world, is as im­possible as to combine light and darkness, holiness and sin, happiness and misery.]2 Corinthians 6:15 And what concord hath Christ with Belial?—The be­liever in heart and life serves Christ. Belial means a worth­less fellow; here it is evil personified and means Satan, the great antagonist of Christ, and between them there can be no concord whatever.or what portion hath a believer with an unbeliever?—The believer serves God, the unbeliever Satan; hence, with God di­recting the one and Satan the other, there can be no harmony or common feeling and interest between them.

To the one Christ is the Son of God, the object of supreme reverence and love; to the other, he is a mere man. To the one, the great object is to promote the glory of God and to secure his favor; to the other, these are objects of indifference.2 Corinthians 6:16 And what agreement hath a temple of God with idols?—[Were it not for the fact that believers are God’ s temple, there would be no propriety in this question. A building conse­crated to the service of God is no place for idols. The service of idols and that of God cannot be combined. Idolatry is such an insult to God that when an idol comes in God goes out. We cannot combine the worship of God and the worship of idols.

Idolatry is everywhere in the scriptures represented as the greatest insult the creature can offer the Creator; and the grossest form of that insult is to erect idols in God’ s own tem­ple. Such is the indignity of those, who, while professing to be Christians, associate themselves with the wicked in their inward and outward life.

It is the introduction of idols into God’ s temple. (Colossians 3:5-9). ]for we are a temple of the living God;—The church is the temple of God. The temple in Jerusalem, with its corner and foundation stones, and the comely stones in its walls, was typical of the temple not made with hands, “ built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; in whom each several building, fitly framed together, groweth into a holy temple in the Lord; in whom ye also are builded together for a habitation of God in the Spirit.” (Ephesians 2:20-22).even as God said, I will dwell in them, and walk in them;—[God is said to dwell where he specially and permanently manifests his presence. And since he thus manifests his pres­ence in his people collectively and individually, he is said to dwell in all and in each. These words are cited from Leviti­cus 26: 11, 12, and as they stand here mean something more intimate and profound than they did to Israel. What God speaks, he speaks to his people, and speaks once for all. And if the divine presence in the camp of Israel— a presence repre­sented by the Ark and the Tabernacle— was to consecrate the nation to Jehovah, and inspire them to keep the camp clean, that they might not offend the eyes of his glory, how much more ought those whom God has visited in the person of his Son to cleanse themselves from every defilement and make their hearts a fit place for his habitation.

The expression “ I will walk in them’” is not simply among them because the presence of God is represented as internal, in the heart: “ And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he . . . shall give life also to your mortal bodies through his Spirit that dwelleth in you.” (Romans 8:10-11).

And the Lord says the same of every true believer: “ If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23). So the human soul is said to be full of God when its inward state, its affection, and its acts are directed and controlled by him so as to be a constant manifestation of his presence.]and I will be their God, and they shall be my people.—Not only the God whom they worship, but the God who will pro­tect and bless them. This is the great promise of the cove­nant with Abraham, and with all the true Israel of God. It is for God to be to his people what he designed to be to man when he created him in his own image. The promise contains more than it has ever entered into the heart of man to con­ceive. The promise that all the nations should be blessed in the seed of Abraham, as unfolded in the mission of Jesus Christ, comprehends all the blessings in the scheme of re­demption.2 Corinthians 6:17 Wherefore come ye out from among them, and be ye separate, saith the Lord,—Since God and Satan cannot walk together, he tells his children to come out from among them and be separated and touch no unclean thing.and touch no unclean thing; and I will receive you,—In the Mosaic dispensation, the man who touched any unclean thing could not come into the congregation of Israel until he puri­fied himself.

The uncleanness there was of the flesh, now it is of the spirit. Do not be led into evil associations by the cor­rupting servants of Satan, for God cannot receive you unless you be clean from them.2 Corinthians 6:18and will be to you a Father,—God promised that if they would keep themselves faithful and true to him, he would love and care for them, with the tender care of a loving Father for his sons and daughters.and ye shall be to me sons and daughters,—[The ideal rela­tion of Israel to Jehovah was that of a son to a father; but the full meaning of such words was reserved for Jesus Christ to teach who came to reveal the Father (Matthew 11:27), as their full blessedness can be realized only by the heirs of the Fa­ther’ s kingdom who overcome at last (Revelation 21:7).

It is characteristic of Christianity that it was the first sys­tem that ever recognized the dignity of women and raised them generally to the same moral and spiritual level with men. It was very suitable to notice the unhappy women at Corinth, where, above all other places in the world, they were lured to ruin by organized immoralities under the cloak of re­ligion.]saith the Lord Almighty.—[He has all power, and the term is applied to God in contrast with the helplessness of idols that are weak and powerless. The Lord is able to protect his people, and they who put their trust in him shall never be confounded.] Verse 1 2 Corinthians 6Paul here discussed the trials of ambassadors for Christ (2 Corinthians 6:1-10), made a strong emotional appeal to the Corinthians (2 Corinthians 6:11-13), and gave instructions against Christians mixing with the pagans (2 Corinthians 6:14-18). And working together with him we entreat also that ye receive not the grace of God in vain. (2 Corinthians 6:1) The words WITH HIM are italicized in the English Revised Version (1885), indicating that they are not a part of the Greek text; and, as often in such additions, the meaning is obscured rather than clarified. The thought is that Paul himself was working together with both God and the Corinthians, which work was necessary even for an apostle, that he might not have received the grace of God in vain. He entreated them also to observe the same diligent activity on behalf of the gospel that he was demonstrating in his own life. THE GRACE OF GOD IN VAINGrace of God in vain … No apostle could have warned against such a possibility if it never existed; and the words of Olshausen (quoted by Hughes) on this passage are true. He said: Paul unquestionably considers the possibility of grace received by the individual being again lost … the dangerous error of predestination, which asserts that grace cannot be lost, is unknown to Scripture.[1]In fairness to Hughes, it should be noted that he rejected this, declaring that Olshausen’s opinion “can only have been dictated by prejudice … the doctrine of predestination is certainly not unknown in Scripture."[2] Such a rebuttal to obvious truth, however, is typical; but it is not prejudice to read the Holy Scriptures exactly as they are written; and, while it is true enough that predestination is taught in the Scriptures (as regards the body of Christ, and not as it regards individuals), it is not predestination which is denied, but the ERROR OF IT (as Olshausen said) which interprets the doctrine as teaching that a true Christian CANNOT fall from grace and be eternally lost. The is plainly inferred in the strongest possible manner by Paul in this very verse. Receiving God’s grace in vain was a fate with which the Corinthians were flirting in a most dangerous manner through their close association with the pagan society around them; and McGarvey accurately viewed this verse as “an introduction” to the stern admonitions beginning in 2 Corinthians 6:14; but “Before giving the warning (2 Corinthians 6:14 ff), he paused to establish his character, influence and authority among them."[3]As Plumptre said: The Corinthians had believed and been baptized, and so they “had received the grace”; but the freedom to choose good or evil still remained, and if they chose evil they would frustrate the end for which the grace was given.[4]There is nothing unbiblical in the concept of a Christian’s “working” to avoid receiving the grace of God in vain. Did not this same apostle command the Philippians to “work out your own salvation with fear and trembling” (Philippians 2:12)? Was Paul not himself “working together” with God, with the Corinthians, or with his fellow apostles (as variously interpreted) as stated in this very verse. And in such work is there the slightest hint of the grace of God being denied as the true source of salvation? How preposterous, therefore, is the remark of Tasker to the effect that these Corinthians were already working and even depending on their works for salvation! He said: “Perhaps they still clung to the belief that they could achieve their own salvation; and to harbor any such delusion is to receive the grace of God IN VAIN!"[5] It is much more likely that the Corinthians were suffering from the delusion that they would be saved “by faith alone” even while linking up in the most shameful manner with pagan associates. [1] Philip E. Hughes, Paul’s Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 217. [2] Ibid. [3] J. W. McGarvey, Second Epistle to the Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 199. [4] E. H. Plumptre, Ellicott’s Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. 8, p. 383. [5] R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 92. Verse 2 (For he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation).The passage in Isaiah from which this comes is: Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: I will preserve thee and give thee for a covenant of the people, to establish the earth (Isaiah 49:8). This passage was addressed “To the Servant of Jehovah, the type primarily of Christ, and then of all who are `in Christ.’"[6] Thus it is clear that in his appeal to this scripture, Paul was referring to the gospel age as “the day of salvation” and the “acceptable time.” However, Paul at once added some inspired comment of his own making the application personal and immediate. Now is the acceptable time … now is the day of salvation … The urgency of immediate acceptance of the gospel was also stressed by the author of Hebrews (Hebrews 3:7-8 Hebrews 3:13), and for discussion of this subject, see my Commentary on Hebrews, pp. 74-75. Now … It should be noted that this tightens the urgency even beyond the passage of Hebrews. There, the message is “TODAY … harden not your hearts”; here it is “NOW is the day of salvation.” ENDNOTE: [6] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19,2Cor., p. 144. Verse 3 Giving no occasion of stumbling in anything, that our ministration be not blamed.Hillyer has a quotation which catches the background of Paul’s thought in this place. “There are people who will be glad of an excuse not to listen to the gospel or to take it seriously, and they will look for such an excuse in the conduct of its ministers."[7] It was precisely to avoid giving anyone such an excuse that Paul so strenuously defended his own reputation. No minister can be careless of the opinion that others may hold concerning his life and conduct. ENDNOTE: [7] Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1081. Verse 4 But in everything commending ourselves as ministers of God, in much patience, in afflictions, in necessities, in distresses.Commending ourselves … refers to the exhibition and demonstration in Paul’s life of the utmost integrity of character which was daily exemplified in all of the patterns of his total behavior. Ministers of God … Paul included other apostles with himself in this, as “ministers of God”; but he also called himself the “servant of Christ” (Romans 1:1). In this, of course, he could not have meant that he was the servant of two masters, because Jesus had flatly declared that “No man can serve two masters” (Matthew 6:24). The meaning is plain. Paul considered God and Christ as one. In much patience … Regarding the word thus rendered, Barclay said: It is an untranslatable word … It describes the ability to bear things in such a triumphant way that it transfigures them and transmutes them. Chrysostom has a great panegyric on this [@hupomone], this triumphant Christian endurance. He calls it the root of all goods, the mother of piety, the fruit that never withers, a fortress that is never taken, a harbor that knows no storms.[8]This great word flies like a banner over the whole succeeding list. All of the following difficult circumstances, called by Chrysostom “a blizzard of troubles,"[9] and by Broomall “a multicolored rainbow glowing with the graces of Paul’s ministry”[10] are listed by Paul without regard to any strict outline. It should be remembered that Paul was writing a letter by dictation and that he was not formulating some classical essay. A failure to do this very thing is responsible for most of the wild speculation by scholars regarding this epistle. In afflictions … Paul was beset by countless hazards and difficulties, all of which, in a sense, were afflictions. In necessities … could refer to practically anything that Paul was compelled, by necessity, to do in order to further the gospel. In distresses … These were of every kind: (1) personal rejection by former friends; (2) disease; (3) shipwrecks; (4) plots to murder him; (5) charges laid against him before governors; (6) anxieties for the churches; (7) travel delays, etc., etc. [8] William Barclay, The Letters to the Corinthians (Philadelphia: The Westminster Press, 1954), p. 237. [9] Ibid. [10] Wick Broomall, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 670. Verse 5 In stripes, in imprisonments, in tumults, in labors, in watchings, in fastings.In stripes … “These were of two kinds, from Jewish whips, and Roman rods; but of the five scourgings (by the Jews), not one is mentioned in Acts, and only one of the Roman scourgings."[11] In this connection, it is mandatory to understand the New Testament as a very fractional record of all that either Jesus Christ or his apostles did. Any total record would have required more than a library (John 20:30 John 21:25). The sacred narrative of all historical and personal data pertaining to that sacred company who brought mankind the gospel is piecemeal, only the tip of the iceberg. Therefore, arguments from the silence of the word of God on any subject are not merely unreliable, but are extremely foolish. In imprisonments … By this, Paul did not refer to either his imprisonment in Caesarea, or that in Rome, for they were subsequent to this letter. The imprisonment in Philippi had already occurred. “Clement of Rome states that Paul was in prison no fewer than seven times."[12]; In tumults … All of the early preachers, especially the apostles, often found their services broken up with riots. “Paul was assaulted in Iconium, Lystra, Philippi, Thessalonica, Corinth, Ephesus and Jerusalem."[13] The New Testament records all of those instances, but no one knows how many were left unrecorded. In labors … This would include many and diverse activities; but the thought is that Paul pressed the work of preaching the gospel with the utmost vigor and perseverance. He constantly WORKED AT IT. In watchings … The Greek word here, according to Hughes, shows that we should understand this as “times of sleeplessness”;[14] but certainly not as insomnia. Paul watched all night on the occasion of the shipwreck (Acts 27:29); and this may be taken as an example of things that often occurred in which Paul would have had no opportunity to sleep. His arduous physical labors would have made it certain that he could sleep when he had the chance! In fastings … has no reference to formal or religious fasts of any kind, but to periods of hunger brought on by times when he had insufficient money, or when incessant labor delayed the opportunity to eat. [11] F. W. Farrar, op. cit., p. 145. [12] William Barclay, op. cit., p. 238. [13] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), Vol. II, p. 376. [14] Philip E. Hughes, op. cit., p. 225. Verse 6 In pureness, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned.Paul’s total lack of any classical classification of the things he was mentioning is revealed here by his inclusion of the Holy Spirit in a list of the Spirit’s gifts. This has so frustrated some commentators that they have rendered it “a spirit that is holy."[15]In pureness … The primary meaning of this would be “chastity,” especially in a place like Corinth; but the sincerity and integrity of the total life are also included by it. In this verse Paul has moved from a catalogue of difficulties to a record of the inward qualities of his own life which had enabled him to attain the victory through so many hardships. In knowledge … This is a tribute to the word of God, in Paul’s case largely the Old Testament scriptures, which had provided the power to understand and overcome all hardships. Many of the greatest problems of the Old Testament would probably never have been explained without the matchless learning and perceptive powers of this great apostle. Justification by faith, the spiritual body of Christ, the significance of “in Christ,” the mystery of the hardening of Israel - and many other subjects are singularly illuminated by the mind of Paul. In longsuffering … Even yet, after so many centuries, the amazing forbearance and tenderness of Paul’s dealings with “babes in Christ” like those in Corinth are evident for all to see. No matter what was wrong, or how often difficulties came, Paul always had time to try to put it all back together again. In kindness … in the Holy Spirit … in love unfeigned … Both kindness and love are among the fruits of the Spirit (Galatians 5:22); but Paul was merely mentioning everything that had helped him through the storms. ENDNOTE: [15] Norman Hillyer, op. cit., p. 1081. Verse 7 In the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left.The word of truth … Although some have seen this as a mere affirmation of Paul that he always spoke the truth, it is more likely that it means “the gospel” (Colossians 1:5), the divine body of truth which Paul customarily preached. In the power of God … God had worked with Paul, as in the case of all the other apostles, enabling him to perform signs and wonders and mighty deeds, thus “confirming the word” (Mark 16:20). This, of course, was one of the secret springs of his power and endurance. By the armor of righteousness … Paul loved this figure and developed it fully in Ephesians 6:13-17. Every item in the whole panoply answers finally for identification as “the word of God.” This mention of the right hand and left hand refers to offensive weapons (like the sword in the right hand), and defensive weapons (like the shield borne by the left hand), as more fully evident in Ephesians. Verse 8 By glory and dishonor, by evil report and good report; as deceivers, and yet true.The uninhibited nature of Paul’s letter shines here. In the case of “glory and dishonor,” it is the good which is mentioned first; but in the next pairing, it is the evil which is first mentioned. All of these expressions have the weight of declaring Paul’s fidelity to the faith and constant prosecution of his labors as an apostle regardless of all circumstances. Verse 9 As unknown, and yet well known; as dying, and behold we live; as chastened, and not killed.To Paul’s enemies, especially among the hierarchy in Jerusalem, he had become a “nobody”; he was dead, the custom of having a funeral for defectors from Judaism having in all probability been observed in regard to Paul; and no less than five times they had beaten him unmercifully. But, actually, far from being a nobody, Paul became the most famous man of all ages, other than the Christ himself. And as for his being dead, the funeral for Paul (if they had one) was premature. At Lystra they stoned him and dragged him out of the city; but he rose up to claim Timothy from that environment and to make his letters to him a part of the word of God for twenty centuries! Verse 10 As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.Sorrowful … rejoicing … This dual quality of the Christian life pertains to all believers, and not merely to Paul. In a world of sin, mortality, and many frustrations, “sorrow” is inevitable; but the distinguishing characteristic of faith in Christ is joy. Paul exemplified this as did no other. In his Philippian letter, for example, written from a dungeon in Rome, the words, “Rejoice, and again I say, Rejoice” are almost a litany throughout it. How marvelous are the joys in Christ! The knowledge of the Savior’s love, the consciousness of sins forgiven, the confident hope of everlasting life, and the present possession of the blessed Holy Spirit within - such things surcharge the soul with joy unspeakable. “Solid joys and lasting pleasures only Zion’s children know.” Poor … many rich … Clarke commented on this thus: The gospel faithfully preached betters the condition of the poor. It makes them sober, frugal, dependable and diligent. They therefore both have and gain by religion, and this must lead to increase of property. They are thus made rich in comparison with their state of drunkenness, wastefulness and laziness before they became Christians? (Condensed and paraphrased.)[16]This must be reckoned among the most astounding comments ever made on a passage of scripture; and, despite the fact that it focuses on a secular meaning that Paul never intended, it is nothing but blunt, unequivocal truth; and the lives of countless thousands of people have dramatically demonstrated it. It must be admitted, however, that Paul was not speaking of material riches at all, but of the unsearchable riches in Christ Jesus. Verse 11 Our mouth is opened unto you, O Corinthians, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own affections. Now for a recompense in like kind (I speak as unto my own children), be ye also enlarged.Our mouth is opened unto you … means “I have spoken fully and frankly to you.” Our heart is enlarged … means “We have great affection for you.” Ye are not straitened in us … means “My affection for you is not diminished.” Ye are straitened in your affections … means “You do not love us fully as you should.” Now for a recompense in like kind … means “I ask you to love me fully, as I love you.” Be ye enlarged … means “Let your affections for me abound.” This shows how a literal translation sometimes fails to carry the true meaning to people whose manner of speech is so different from that which prevailed in the first century. Therefore, despite our deep mistrust of all paraphrases, we shall attempt one for these three verses: Paraphrase: We have spoken fully and frankly to you, O Corinthians, and our heart goes out to you and takes you in. Our love for you is not diminished, but rather increased; but you do not love me as you should (otherwise, you would do a better job of defending me against my enemies). Now, why do you not repay me with the kind of love I have lavished upon you? I am speaking to you as my own children. Let your love for me, therefore, be multiplied, even as mine is for you. It is the plaintive note in the meaning here which probably colored to some extent what Paul was about to say; and the realization, as he spoke these words, that the false teachers at Corinth had succeeded in stealing the affections of the Corinthians away from Paul (at least to some extent) - that sudden realization triggered the devastating attack he now delivered against those sons of the devil in Corinth. ENDNOTE: [16] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1829), Vol. VI, p. 340. Verse 14 Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? Or what communion hath light with darkness?This apostolic order has at least two anchors in what Paul had just written: (1) He had just warned them against receiving the grace of God “in vain” (2 Corinthians 6:1); and (2) he had just touched upon a truth which undoubtedly had superlative impact upon his emotions, that being the loss of love for Paul on the part of the Corinthians. It was the encroachment of paganism against the holy faith which was the ground of the warning in 2 Corinthians 6:1 and the cause of the defection mentioned in 2 Corinthians 6:11-13; and it was directly in response to both of these that the scathing attack on paganism was delivered. Scholars who see some unreasonable break here and start prattling about “interpolations” have just failed to read the sacred text. YOKEDUnequally yoked with unbelievers … This meant that no Christian had any business making alliances of any kind with pagans; and yes, that certainly includes marriage. Why should any Christian wife accept a pagan for a husband? This writer has known many who did it to their sorrow; but it was never anything but a sin. Paul was not here discussing the situation where one of a pagan couple had obeyed the gospel and the other had not; he had already dealt with that. Here he was laying down a rule that forbade such alliances in the first place. Furthermore, there is nothing here that limits the application to marriage. Any close alliance with a pagan partner in business, recreation, marriage, or any other kind of union can mean nothing but disaster for the Christian. Illustration: Two men went in business together; one had the money, and the other had the experience. After about a year, the one who had the experience had the money, and the one who had had the money had the experience! With a little distortion, the above is a good example of every partnership with a pagan. And, as for the question of whether or not there are any pagans today, the answer must be that there are many whose morals and ideals are as pagan as those of the days of Aphrodite Pandemos. What fellowship … what communion …? Christianity and paganism are antithetical, as diverse as righteousness and wickedness, or light and darkness. Verse 15 And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever?The two questions here and the other two in the preceding verse are so stated as to require the negative answer. They are all four, in fact, intended as affirmations that Christ has no concord with Belial … etc. Belial … This is a synonym for “Satan.” Verse 16 And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.As Plumptre said: “We see clearly the drift of the apostle’s thought. His mind travels back to the controversy about things sacrificed to idols. [17] Paul no doubt remembered those broadminded “Christians” who could sit down in an idol’s temple; but the bitter fruit of it was the rejection of himself by those who should have loved him. He had never intended any license whatever in regard to idols; but he had done his best in that first letter to keep from saying anything that might be construed as a denial of Christian liberty; but no such necessity is upon him now. Their liberty had become license, their love hatred, or at best lukewarmness; and their Christianity had degenerated until they stood in danger of having received the grace of God in vain. We are a temple of the living God … This is the basis of Paul’s demand that no compromise whatever be made with paganism. He had developed that metaphor extensively in the first letter; but he reinforced it here with the quotation from Exodus 29:45, deriving from it the principle that “wherever God dwells is the true temple of God.” As Tasker expressed it, “There is still a temple of God, but it consists of the whole company of Christian believers."[18] For further discussion of the church as God’s true temple, see my Commentary on Acts, pp. 142-144. Not only did Paul view the church as God’s true temple as contrasted with the idol temples of Corinth, but it was also God’s true temple with respect to the great temple of the Jews in Jerusalem. [17] E. H. Plumptre, op. cit., p. 386. [18] R. V. G. Tasker, op. cit., p. 99. Verse 17 Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing; And I will receive you. And will be to you a Father, And ye shall be to me sons and daughters, saith the Almighty.Many have spoken of the fact that Paul here combined the thought of several Old Testament passages, even adding some words of his own (i.e. daughters); but it seems best to view this passage not as a blundering effort of the apostle to quote the Old Testament, but as his own inspired words, which quite naturally, of course, used some of the terminology of previous holy writings. Come ye out … touch no unclean thing …; Isaiah 52:11 has this: Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. However, as cited above, Paul was not “quoting Scripture” here; he was WRITING . The difference is apparent in the formula by which he introduced this paragraph. He did not say, “Thus it is written,” but “Thus saith the Lord” the magnificent formula used a thousand times by the holy prophets of the Old Testament, and here used by the blessed Paul, and for exactly the same purpose! It is from this evident truth that we feel compelled to reject as irreverent and inaccurate such a comment as the following: Paul quoted from memory, and so long as he got the substance right he did not worry about the actual wording. It was not the letter of the Scripture but the message of the scripture which mattered to Paul[19]The denial of any validity to such a view is implicit in the fact that nobody ever got the message of the scripture without getting it from the words of scripture. As further proof that Paul was writing, and not merely quoting God’s word, the mention of “daughters” must be considered conclusive. That did not come out of any of the passages suggested by Paul’s words here, but it was a brand new revelation by the Spirit of God through the apostle Paul. Concerning this inclusion of the word “daughters,” David Lipscomb said: It is characteristic of Christianity that it was the first system that ever recognized the dignity of women and raised them generally to the same moral and spiritual level with men. This was very suitable at Corinth, where above all other places in the world, women were lured to their ruin by organized immoralities under the cloak of religion.[20]Regarding the application of this paragraph, which is actually concluded in 2 Corinthians 7:1, it must be said that the same principles are binding today. It is true that paganism has lost its old forms; but no person in his right mind can be unaware of the neo-paganism which today threatens to engulf the world. All of the old essentials of paganism are still operative. The deification of humanity, the gross emphasis upon the secular, the material, the sensual and devilish are still struggling to dominate the minds of mankind. The so-called sex liberation, the abandonment of ancient moral values, and the encroaching dishonesty, selfishness and libertinism even in the highest echelons of government - all of these and many other things proclaim in tones of thunder that paganism is still around. [19] William Barclay, op. cit., p. 249. [20] David Lipscomb, Second Corinthians (Nashville: The Gospel Advocate Company), p. 97.

Questions by E.M. Zerr On 2nd Corinthians 61. Who are the workers meant in verse one? 2. What request does he make as part of his work? 3. How could grace of God prove vain for any one ? 4. Under what kind of time will God hear the sinner 5. In what day will he be succored? 6. How far off was this accepted time ? 7. What should not be given in anything? 8. In order to avoid what? 9. To what is reference made by ‘ The ministry” ? 10. How does Paul endeavor to manifest himself? 11. Were the circumstances round him favorable? 12. State some of the trials he was under. 13. What knowledge is meant in verse 6 ? 14. Tell what the Holy Ghost had to do with it. 15. What is meant by love unfeigned? 16. By what word was he approved? 17. How did he use power of God, verse 7 ? 18. By what armor was he shielded? 19. How complete was this protection? 20. Why both honor and dishonor? 21. Explain evil report and good report. 22. Was he both deceived and true? 23. How be unknown and yet well known ? 24. Was he dying and living at the same time? 25. Why did his chastening not kill him ? 26. Harmonize his sorrow and joy. 27. How could a poor man make another rich? 28. How could he have nothing and yet something? 29. What was open to the Corinthians? 30. How about his heart? 31. Had they enlarged enough to fill the place offered ? 32. In what were they “straitened” or cramped ? 33. What does he ask them to do about it ? 34. State the sort of character forming unequal yoke. 35. Relate Paul’ s reasoning as to fellowship. 36. Does this reasoning class unbelievers as evil ? 37. What kind of light and darkness is meant verse 14 38. Who is here represented as against Christ? 39. Who is an infidel ? 40. What is placed as against temple of God? 41. Who compose this temple? 42. Name the inhabitant of this temple. 43. State the relation between God and this temple. 44. Does above apply to conditions already formed ? 45. What was the command to God’ s people in them ? 46. State what they were to be. 47. What not to do to the unclean thing? 48. On such condition what did God promise? 49. What divine relation would He then acknowledge? 50. What word describes the Lord here ?

2 Corinthians 6:1

2 Corinthians 6:1. We has reference to Paul and the teachers associated with him. The important truth is stated that the workers were acting together; cooperation is an essential thing in the work of the Lord. Receive not . . . in vain. This is an exhortation for his readers to make good use of their opportunities in the cause of the Lord. It is a great, favor (grace) to be given such an opportunity, but if they are neglectful in their duty, the whole proposition will be fruitless as far as their salvation is concerned.

2 Corinthians 6:2

2 Corinthians 6:2. The present verse is enclosed in parentheses; however, it is directly related to verse 1. In that place the apostle exhorts the Corinthians not to let the offer of salvation to them be in vain. The present one is a quotation from Isaiah 49:8, and the connection of that passage shows the prophet was predicting the offer of salvation to the Gentiles. The Corinthians were Gentiles and hence were among the ones to whom the prediction applied. That prediction was in effect at the time Paul was writing, hence he informs them now is the accepted time. That is why he insists that they make good use of the oppor-tunity.

2 Corinthians 6:3

2 Corinthians 6:3. This verse goes back to the first one and connects the actions with the “workers together” who were Paul and the other preachers of the Gospel. Offence is from , which Thayer defines, “an occasion of stumbling,” and explains it to mean, “to do some-ting which causes others to stumble.” One meaning of the original word for ministry is “service,” and Paul means the service of preaching the Gospel. If the preachers were to set a bad example and cause others to do wrong, then the very truth they were preaching would be blamed for it, though unjustly. But Christians should “practice what they preach,” and thus not give others any excuse for doing wrong.

2 Corinthians 6:4

2 Corinthians 6:4. Instead of giving offence (see preceding verse), Paul and his coworkers were striving to live in such a way that others would approve them, and regard them as true ministers of God. Such approved conduct was patiently maintained even when conditions were unfavorable. Afflictions were sometimes imposed upon them by their enemies. The original for necessities is defined by Thayer, “calamity, distress, straits.” Distresses is similar to the preceding word but not quite as physical. It has special reference to situations where the mind is in a state of perplexity, being anxious about what is coming next.

2 Corinthians 6:5

2 Corinthians 6:5. Stripes means blows or wounds inflicted with a heavy rope or leather thong (Acts 16:23 Acts 16:33). Imprisonments refers to those unjustly imposed on him, such as that in the passage in Acts just cited. Tumults means “disturbances, disorders,” such as are recorded in Acts 14:19 Acts 19:29 Acts 21:30, which were caused by the presence and teaching of Paul. Labors is from an original that means any intense activities, whether in body or mind, that are caused by the service to Christ. Watchings and fastings pertain to the many seasons of anxiety that Paul was forced to undergo, occasioned by the uncertainties in the activities of the foe.

2 Corinthians 6:6

2 Corinthians 6:6. This and the next verse should be connected with “approving ourselves” in verse 4. The verses are to specify the items in their conduct by which they were to be “approved.” Pureness literally means “without mixture.” Paul endeavored to lead a life “unspotted from the world” (James 1:27). Knowledge denotes the information that had been received from the Lord by inspiration. Longsuffering means patience in dealing with the rebellious, and kindness indicates a gentle attitude toward those who would mistreat the apostle. By the Holy Ghost (or Spirit) means he regulated his work for the Lord by being thus divinely guided. Love unfeigned signifies a genuine interest in the welfare of others and not merely a pretended one.

2 Corinthians 6:7

2 Corinthians 6:7. Word of truth was that offered in the Gospel, as opposed to the false theories of the Greek philosophers. Power of God was given credit for his success and not placing it on his individual ability. Armor of righteousness. The strongest protection one can have against any successful attack upon his character that the enemy may make, is a life of constant righteousness. That is why it is called a “breastplate” in Ephesians 6:14.

2 Corinthians 6:8

2 Corinthians 6:8. Paul reverts to the line of thought presented in verses 4 and 5, with the exception that he states both favorable &.,./1 unfavorable conditions in contrast with each other. He was shown honor by some and dishonor by others. Evil report means he was slandered by his enemies, but was commended given good report by others. Was accused of being a deceiver although he never was guilty of falsehood.

2 Corinthians 6:9

2 Corinthians 6:9. He was unknown from the standpoint of worldly fame, yet was well known to God and many faithful disciples. Dying in that he was threatened with death daily, yet was able to live through the grace of God. Chastened with many trials and persecutions, but not suffered to be physically put to death.

2 Corinthians 6:10

2 Corinthians 6:10. As sorrowful. The conduct of wicked people and the prospect of their terrible future, caused Paul to be affected with sorrow for them; yet he rejoiced over the reward that he believed was awaiting himself and all other faithful disciples of Christ. He was poor in this world’s goods, yet in giving the Gospel to mankind he bestowed upon them the spiritual riches that cannot be valued in gold (1 Pete 1.:7). The last clause is virtually the same in meaning as the preceding one, except Paul applies the possession of the spiritual riches to himself and his co-workers.

2 Corinthians 6:11

2 Corinthians 6:11. The plural pronoun has been used through many of the passages in this book, because Timothy and other workers were associated with Paul in most of the experiences mentioned. However, they have a special application to the apostle, and some things would have been true of him only. The reader should bear these remarks in mind, regardless of which form of pronoun is used in the comments. Mouth is open signifies that Paul spoke freely to the Corinthians. Enlarged is from PLATUNO, which Thayer defines, “to make broad, to enlarge,” and he explains it at this place to mean “our heart expands itself to receive you into it, i. e., to welcome and embrace you in love.”

2 Corinthians 6:12

2 Corinthians 6:12. Straitened means to be cramped or restricted, and bowels is used figuratively in reference to the affections. Paul is complaining of the lack of affection mainfested by the Corinthians. (See chapter 12:15.) He means to tell them their lack of affectionate expression for him is not his fault, for his heart was large enough for all their love (preceding verse); the fault is their own restriction.

2 Corinthians 6:13

2 Corinthians 6:13. This verse requests the Corinthians to “loosen up” or enlarge their heart to make room for the apostle’s affections, and thus recompence (or reward) him for the love he has been showing for them.

2 Corinthians 6:14

2 Corinthians 6:14. Notwithstanding all that can justly be said against Christians marrying those who are not, it is a perversion to apply this passage to that subject. The same subject is under consideration in verse 17, where the apostle commands them to come out from among them. If Paul was writing in view of the marriage relation, then the command would require Christian husbands or wives to separate from their companions who were not Christians. But that would contradict 1 Corinthians 7:12-16 and 1 Peter 3:1-2, and we are sure the Bible does not contradict itself. The passage at hand refers to religious organizations, or any such that profess to offer religious benefits to the world.

That would include the ones that make direct professions of a religious character, such as the sectarian organizations, also those whose claims for spiritual rewards are only a part of their avowed purpose, such as the various fraternal organizations. The New Testament church is the only organization that has any scriptural right to offer spiritual instructions and other benefits to the world. (See Ephesians 3:10-11 Ephesians 3:21, and 1 Timothy 3:15.) Unequally yoked is from , and this is the only place the word is is used in the Greek New Testament.

Thayer defines it, “to come under an unequal or different yoke; to have fellowship with one who is not an equal.” He then explains it to mean, “the apostle is forbidding Christians to have intercourse [familiar association] with idolaters.” Robinson’s explanation of the word is virtually the same as that of Thayer. The remainder of the verse (and several verses following) shows specific reasons for the command. Idolatrous teaching and practices certainly constitute unright-eousness, and Christians can have nothing in common with such a system. Light and darkness are used figuratively, referring to truth and error as pertaining to spiritual matters. Communion means fellowship, indicating a common sharing in the same thing. Christians believe in the truth of the Lord and hence cannot be a partner with those who teach error.

2 Corinthians 6:15

2 Corinthians 6:15. There are several words that have similar meanings, but Paul uses the various ones for the sake of completeness in thought, and also for the sake of being more pleasant to the ear of the reader. Concord is virtually the same as “agreement,” which is used later in the chapter. Thayer says Belial is “a name of Satan,” and he is placed as opposed to Christ because there is no unity between them. Infidel is the same as believer in the Greek with a negative prefix.

2 Corinthians 6:16

2 Corinthians 6:16. Temple of God is contrasted with idols because those heathen objects of worship were usually housed in buildings. in which the idolaters gathered for their religious exercises. Ye are the temple refers to the disciples as a congregation in which God dwells as the “guest of honor.” It is true that 1 Corinthians 6:19 says the bodies of Christians are temples of the Holy Ghost, but there is no difficulty, for the church is made up of individual disciples. Their God . . . my people. In the national life of the various groups of people existing in olden times, each group claimed some par ticular deity as its head or ruling spirit. By the same token, if Christians will be separate from all heathen and other unlawful religious associations, God will claim them as his people, and will allow them to own Him as their God.

2 Corinthians 6:17

2 Corinthians 6:17. Come out from among them denotes a complete separation from the thing spoken of, having nothing to do with any of its activities, nor having any interests in common with it. The Gentiles were largely given to the practices of idolatry, and the Corinthians had been mixed up with such relations. Unclean means to be foul in a ceremonial as well as literal sense, and the practices of idolatrous nations were defiled in both senses. Their complete separation from all such was a condition on which the Lord would be willing to receive them.

2 Corinthians 6:18

2 Corinthians 6:18. The relation of parent and child is one of the most intimate ones possible to mankind. Sons and daughters are terms that apply to individuals, but it is true that the church which is the temple of God is composed of individuals, hence the terms are entirely appropriate here. This relation is assured the Corinthians on condition that they maintain a complete separation from all alliances that would corrupt them ceremonially or physically.