2 Corinthians 6: “I Will Be a Father to You”

Introduction

Much of the opposition against Paul arose, as noted previously, due to two forces: first, the harsh letter that he had sent to the Corinthian Saints, and second, the perceived breaking of his promise to visit the various branches in the near future. To ascertain the Saints’ current feelings about the Apostle, he sent Titus ahead. He was thrilled when his coworker returned with positive news (7:1–9). That news, however, did not mean that everything was settled and that everyone was anxious for Paul’s return. Thus in this section, he once again appeals to the Saints to receive him in good faith so that he can further clear up any misunderstandings (6:11–13). His posture at this point is, therefore, as if nothing had been resolved and that opposition still remains high. We see this in his rather critical language toward his detractors in this chapter even though these people do not yet take center stage (6:14–7:1).

To gain a hearing, the Apostle does praise his readers for their positive response to Titus’s visit. Paul’s motivation in doing so, though somewhat manipulative, is derived from his genuine love and interest in their physical and spiritual well-being. Indeed, he goes out of his way to communicate this fact (7:2–16). He knows that much still needs to be resolved, and so he holds in reserve his most pointed and direct language against his adversaries until the close of his letter (chaps. 10–13).¹ By this means he is able to effectively defend himself while putting down his detractors.

The basis of his appeal is on the wonder of reconciliation that can take place between God and each Christian. This reconciliation can take place only if Paul’s audience accepts the witness of his testimony and the truthfulness of his doctrine. In sum, his readers must first be reconciled to the Apostle before they can be reconciled to God, because apostolic authority provides the means, and his doctrine necessarily shows the way. For this reason, he commends himself at length (6:3–10). He couches his self-commendation in such a manner that it is subordinate to God and his work. Paul stresses that he is but the messenger—a very committed and self-sacrificing messenger, but a messenger nonetheless—who has been true to his charge to deliver God’s word fully, truthfully, and plainly.²

Four discreet units comprise this chapter. The first unit (6:1–2) contains the applied conclusion that results from the Apostle’s theological reflections on the wonder of reconciliation that he began in 5:18. The application, in the form of an admonition, is for his readers to make that reconciliation a reality in their lives. To give his admonition additional punch, he quotes scripture to stress the idea that “now” is “a day of salvation” and thus the time to act, for that day will come to an end, and with it the opportunity will be lost.

In the second unit, with marked abruptness, Paul lists the condition and character of his ministry (6:3–10), focusing on the fact that though he and his fellow workers give no intentional offense to anyone, they still suffer greatly for the cause of Christ. The Apostle uses a highly crafted and carefully structured writing style that includes rhythmic repetition to capture his readers’ attention and draw them along. In this way, he likely gave them a sense for the depth of the hardships these early missionaries had suffered for Christ’s sake.³ In doing so, he places his readers in a position to yield to the appeal he makes in the ensuing portion.

The third unit (6:11–13) consists of Paul’s sincere, emotional, and powerful appeal (which also acts as a defense) to the members of the Corinthian house churches. He stresses that he and his companions have been transparent in their work with and affection for these people and expresses his desire that they reciprocate. There is good reason for his desire. The tension between Paul and one of the subgroups of Christians who have yielded to Paul’s detractors apparently lies in a low moral posture from which some of these have no desire to repent (12:21). Their adamant stance has resulted in a roadblock to the reconciliation now open to all who will be faithful. The spiritual reunion, however, demands conversion from a mundane and immoral past to a moral and spiritual present and future. Thus, what he says here anticipates the issues he will address in chapters 10–13.⁴ In sum, “the material in this section is the climax of Paul’s exposition of his apostolic ministry, inasmuch as it calls the Corinthians to be reconciled with Christ’s ambassador.”⁵

The final unit (6:14–7:1) begins with another abrupt break in the flow of Paul’s discourse. It consists of a strong warning against having too familiar association with unbelievers who would both hurt the Saints’ spirituality and hinder the work. Apparently, such a condition is a major source of the problems that afflict the Corinthian church. Therefore, Paul demands total separation from these people. Using scripture, he lists God’s promises for those willing to do so. Among these is the Father’s readiness to accept these people in a filial relationship through which they become his sons and daughters. Based on that possibility, Paul ends this section with a strong appeal that they purify themselves, both soul and body. By using their awe-filled reverence for God, he tells them, they can achieve a state of holiness resulting in oneness with the Divine.

“Now Is the Day of Salvation” (6:1–2)

Greek Text

1 Συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ θεοῦ δέξασθαι ὑμᾶς· 2 λέγει γάρ· Καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι· ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας. [SBLGNT]

Translation Notes and Comments

6:1–2 Though the KJV places this section with what follows, the context itself shows that it is the conclusion of Paul’s theological development in 5:18–21.⁶

6:1 as workers together with him / Now since we are coworkers: The Greek of this phrase is very brief: συνεργοῦντες δὲ (synergountes de), literally “now working together.” The conjunction δέ (de) serves to connect one clause to another and can express contrast, “but,” or simple continuation, “now, then, so, that is,”⁷ as is the case here, where it connects 6:1 with 5:18–21.

The verb συνέργω (synergō) has the basic sense of “to work together with, assist, help.”⁸ Its form here is a plural present participle used circumstantially with a causative sense. Since the phrase has no pronoun to indicate who Paul and his companions are working together with, it could apply to the Corinthian Saints or to God. The KJV assumes the latter and thus has added the phrase “with him.” On the other hand, Paul could have his readers in mind, in which case the translation should be “with all of you.” In our translation, we have not added a pronoun, thus preserving the ambiguity. However, because Paul stated in 5:20 that he and his companions were representatives of God, it is most likely that he has the Father in mind here.⁹

We then, . . . beseech you also that ye receive not the grace of God in vain / we also urge you to not receive God’s grace in vain: The conjunction καί (kai) is often translated as “and,” but here it indicates an “additive relation” and is translated “also.”¹⁰ The verb παρακαλέω (parakaleō), “urge, exhort,” carries the idea of making a strong appeal or request.¹¹

The noun χάρις (charis), “grace,” in this instance, denotes the specific favor and care of God for the Saints, through which reconciliation and ultimate salvation can come.¹²

The prepositional phrase εἰς κένον (eis kenon), “in vain,” denotes a complete lack of result or effect.¹³ The verb δέχομαι (dechomai), “to receive,” found here as an aorist infinitive, generally denotes receiving something that is offered by another,¹⁴ but in the present context it nuances an approval or conviction indicated by a willingness to receive what is offered.¹⁵ That offering is the “grace of God.”

6:2 For he saith / For he says: The reference here is to God and introduces a quote from LXX Isaiah 49:8. By using it, Paul gives emphasis to the truthfulness and importance of what he says next.

I have heard thee in a time accepted / At a favorable time I heard you: The noun καιρός (kairos), “time,” refers to a specific period, often with the implication of it being especially fit or appropriate for something.¹⁶ The adjective δεκτός (dektos), “favorable,” carries the idea of something being pleasing or favorable because it is associated with what God approves.¹⁷ The phrase καιρῷ δεκτῷ (kairō dektō) is a dative of time indicating a “time when” and under what conditions something was done.¹⁸ In this case it is when God favors his people. The verb ἐπακούω (epakouō), “to hear,” denotes listening with “the implication of being responsive”¹⁹ and therefore intimates a willingness to respond to a need. The Masoretic Hebrew of the phrase, בְּעֵת רָצוֹן (bĕʾēt rāṣôn), “at a pleasing/favorable time,”²⁰ indicates the moment when all the necessary pieces come together so that Jehovah can bestow some blessing. As the next phrase shows, that blessing is God’s help.

and in the day of salvation have I succoured thee / and in a day of salvation I helped you: The definite article found in the KJV is absent in the Greek text. Therefore, the phrase ἡμέρᾳ σωτηρίας (hēmera sōtērias), “a day of salvation,” does not point to the Final Judgment but to any time when God reaches out to his people because of their positive response to his will and their need for aid.

The noun σωτηρία (sōtēria), “salvation,” denotes both temporal and spiritual deliverance from adversarial forces, be they satanic, physical, mortal, or temporal.²¹

The verb βοηθέω (boētheō), “to help, aid,” denotes acting in order to relieve a person or people in distress.²²

behold, now is the accepted time; behold, now is the day of salvation / Look, now is “a very favorable time”; now is “a day of salvation”: With the promise of the scripture set before them, Paul makes his appeal using the temporal adverb νῦν (nyn), “now,” twice. The word carries the nuance of “Pay attention! This is important!”²³ and stresses the urgency to act fast, for “there is no time to lose.”²⁴ His first use of the word stresses that the present is one of the promised moments during which salvation is possible.²⁵

He modifies the noun “time” with the adjective εὐπρόσδεκτος (euprosdektos), “very favorable.” The root of the adjective is δεκτός (dektos), “favorable,” found in the above phrase but with two prefixes added. The first, εὐ- (eu-), carries the sense of “well, thoroughly, fortunately, happily,”²⁶ and the second, πρός- (pros-), carries the sense of “besides, over and above.”²⁷ Hence, they combine to give the noun καιρός (kairos), “time,” the quality of being “very favorable.” Noteworthy is that Paul does not use the word σήμερον (sēmeron), “today,” as does the author of Hebrews 3:7–19, but ἡμέρα (hēmera), “a day.” In doing so, Paul broadens out the time period to include his dispensation, or the time when the gospel has again been restored to the earth.²⁸

His second use of the adverb νῦν (nyn), “now,” stresses why the present is so favorable. This is because it is the day in which salvation must be gained. These people live in the new-covenant era (3:6) initiated by the death and Resurrection of the Lord that now opens the opportunity for them to be saved.²⁹ But this opportunity demands an immediate response, or it will be lost, and Paul admonishes them not to let that happen.

Analysis and Summary

Having established the doctrine that reconciliation is possible between each person and God, Paul now makes his point. Since the Saints are living when God’s grace is being extended, they must embrace it before it is too late. To bolster his plea, Paul quotes from LXX Isaiah 49:8. The setting of this verse in the Old Testament is the challenging ministry faced by the Servant of the Lord (Isa. 49–54). More specifically, this section (LXX Isa. 49:7–12) looks at both the role and the result of the Servant’s ministry. Paul likely uses it to place his teachings in “the broader redemptive drama found in Isaiah 40–66, declaring how the covenant-keeping God draws a wayward people back to himself.”³⁰ The Apostle understands fully how this is accomplished—namely, through the ministry and Atonement of Christ Jesus (2 Cor. 5:14–15).

Here Paul uses the scripture to highlight God’s open invitation for the Saints to join him.³¹ They, however, have a responsibility; they have to willingly receive that grace with full conviction.³² There is, however, a message behind the message. It is tacitly implied by the adverb “now.” It is that such a period is not indefinite, and therefore, Paul’s readers must act immediately. His words show that even though the Divine reaches out in grace, the individual must accept it, otherwise God’s effort has, unfortunately, neither result nor effect. The Apostle’s words indicate that, though it is God, and he alone, who extends grace, it is up to each individual to receive it. God does not force his grace upon anyone because he is always respectful of their agency. However, “without a concrete human response, this charis [“grace”] remains just a theoretical possibility, albeit with dire consequences for those who reject it, as Paul implies in his paraenetic call to the Corinthians.”³³ The result of rejection leaves people in their very weak, mortal condition to follow their own devices and to reap the negative consequences that naturally follow.

Given the broader context in which this section lies, it is likely that Paul is addressing the need for the people not only to not miss the opportunity to be reconciled to God by receiving the outpouring of his grace unto salvation but also to live a life worthy of one who follows Christ (5:9–10, 14–15). He seems to be asking them to rededicate their lives to the Christian ideal that he has not only been preaching but also setting the example of (as he shows in 6:14–7:1).³⁴ God, working through Paul, is providing the Corinthians with the best possible prospect of accepting and living under his grace at that very moment.³⁵

Paul’s admonition at the end of 6:2 gives stress to his readers’ need to act willingly and with full commitment without delay. The reason is that the present time, the “now,” demands immediate action. The present holds the very favorable time to act, for God’s grace is being extended, resulting in the present being the time of salvation. The phrase emphasizes Paul’s urgency that the moment be not lost, likely due to his awareness of the all-too-rapidly approaching apostasy (2 Thes. 2:1–12; Acts 20:28–31). He is well aware that “a day of salvation” is coming to an end. When that happens, it will leave all who have not responded to his message, at least for the time being, unsaved.

The Condition and Character of Paul’s Mission (6:3–10)

Greek Text

3 μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, ἵνα μὴ μωμηθῇ ἡ διακονία, 4 ἀλλʼ ἐν παντὶ συνιστάνοντες ἑαυτοὺς ὡς θεοῦ διάκονοι· ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις,5 ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις,6 ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ,7 ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν,8 διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας· ὡς πλάνοι καὶ ἀληθεῖς,9 ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνῄσκοντες καὶ ἰδοὺ ζῶμεν, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι,10 ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες. [SBLGNT]

Translation Notes and Comments

6:3 Giving no offence in any thing / We do not give any offense to anyone: With this verse, Paul begins his defense of the nature of the actions both he and his fellow missionaries have taken. The focus in this clause is on their attempt not to displease or affront anyone. The noun προσκοπή (proskopē) refers to “an occasion for taking offense.”³⁶ It is modified by the adjective μηδείς (mēdeis), “not one, not even one.”³⁷ Paul gives the adjective emphatic force by placing it first in the sentence, thus indicating that he and his coworkers try not to give even a single offense! The nuance of the noun is not of offenses that the spiritually blind or publicly hostile might take toward the gospel but rather of actions, misjudgments, or missteps that could offend moral or cultural sensibilities. Here Paul insists he has never deliberately given offense in anything that he has done.

The verb δίδωμι (didōmi), “to give,” found here as a present active participle, we have translated as a finite verb with the understood subject ἡμεῖς (hēmeis), “we,” for clarity and to better conform to contemporary English usage. The tense of the participle likely acts as a customary present, denoting a current pattern of behavior that is ongoing.³⁸

The adjective μηδείς (mēdeis), “not any, no,” is used twice in this clause. The first instance is μηδεμίαν (mēdemian), which modifies the noun προσκοπήν (proskopēn), “offense,” giving the meaning “no offense.” In the second instance is the prepositional phrase ἐν μηδενί (en mēdeni), where it is used pronominally in the dative. The meaning is ambiguous since mēdeni could be either masculine or neuter, so either “to anyone” or “in anything” could be meant. The KJV takes it as neuter, hence its translation, “in anything.” But given the context,³⁹ it is better to take it as masculine since that is much more likely. Thus we have rendered the phrase as “not . . . anyone.”

that the ministry be not blamed / so that no fault may be found with our ministry: Here Paul gives the reason why he has been careful in all his actions. The verb μωμάομαι (mōmaomai) means “to find fault, criticize, or mock.”⁴⁰ Paul’s use of the word reveals the cloud of suspicion his detractors have been able to raise concerning his authority and legitimacy.⁴¹

The noun διακονία (diakonia), “ministry, service,” can denote any service given within a community, but in this case, it references the work of those who, by the command of God, proclaim and promote his message among the people.⁴² There is an important variant to this phrase. Some texts add the pronoun ἡμῶν (hēmōn), “our,”⁴³ thus limiting “the ministry” to the work of Paul and his companions. This reading is likely the more correct since the Apostle is defending not himself here but his position and teachings, and thus we use it in our Rendition.⁴⁴

6:4–10 Paul begins, with 6:4, a section of emotive writing that follows its own logic but in doing so creates a uniform whole that packs quite a punch. It does contain an uneven use of two prepositions and an adverb, making precise interpretation more challenging. The Apostle lists difficulty after difficulty that he and his fellow missionaries have faced. The first set of difficulties he introduces with the preposition ἐν (en), “in” or “with” (6:4–7a); the second with the preposition διά (dia), “by” or “through” (6:7b–8a); and the final set with the adverb ὡς (hōs), “as” or “like” (6:8b–10). Making the switches keeps the rhythm and force of his argument moving and allows him to highlight each difficulty. Though we have done our best to express the force of the Greek, its power cannot be fully captured in translation.

6:4 But in all things approving ourselves as the ministers of God / But in everything we show ourselves to be God’s ministers: The verb συνίστημι (synistēmi), “to show,” is here used with the sense “to provide evidence of a personal characteristic or claim through action,” thus “to demonstrate, show,” with the objective of forming a friendly and trusting relationship.⁴⁵ It is found here as a present active participle used circumstantially, indicating a pattern of behavior.⁴⁶ We have translated it as a finite present tense in our Rendition and added the understood subject ἡμεῖς (hēmeis), “we.”

For an analysis of the noun διάκονος (diakοnos), “minister,” see Translation Notes for 3:6. Here Paul is referring to persons who have been empowered by God to carry out his work, but the emphasis is on the unimpeachable but very challenging life such empowerment demands. The overall effect of the word is that of a positive self-commendation. The genitive form of the word may be taken in two ways: either these servants belong to God (genitive of possession), or they are sent from God (genitive of source). Either way, the phrase shows that God stands behind his missionaries.⁴⁷

in much patience / with great endurance: The noun ὑπομονή (hypomonē), “endurance, patience,” denotes “the capacity to hold out or bear up in the face of difficulties” and thereby carries such additional nuances as “fortitude” and “perseverance.”⁴⁸ The noun “patience” entails calmness and composure in situations that are provocative, stressful, or painful, while the noun “endurance” connotes “stamina and firmness of mind.”⁴⁹ Because the Apostle seldom exhibited the former qualities but did the latter, “endurance” seems the better rendition.

The adjective πολύς (polys), “many, much, great,” acts as a marker for the highest degree of something.⁵⁰ Here it modifies “endurance,” thus stressing the heaviness of the weight the Apostle and his companions continually and unrelentingly bear.

in afflictions / in tribulations: The noun θλίψις (thlipsis), “tribulation, affliction,” denotes any situation that produces distress.⁵¹ While “affliction” refers to imposed suffering that challenges a person’s endurance, “tribulation” refers to a trial of endurance or patience with a heightened sense of suffering and anguish.⁵² The latter seems to best carry Paul’s intent here.

in necessities / in troubles: The noun ἀνάγκη (anankē) denotes a state of distress or trouble, whether imposed by external or internal pressures.⁵³

in distresses / in difficulties: The noun στενοχωρία (stenochōria), literally “narrowness,” denotes “a set of stressful circumstances,” thus “distress, difficulty, anguish, trouble.”⁵⁴

6:5 In stripes / with beatings: The noun πληγή (plēgē) denotes a wound caused by a blow.⁵⁵ As 11:24–25 states, Paul was whipped five times, beaten with rods three times, and, according to Acts 14:19, also stoned nearly to death.

imprisonments: The noun φυλακή (phylakē), “prison,”⁵⁶ denotes a place for guarding people. Such could be pits, caves, or cells. In Roman times, the δεσμωτήριον (desmōntērion), “jail,” consisted of several compartments, with the central one being the most unpleasant but most secure.

Greco-Roman society did not see imprisonment in and of itself as a means of punishment. Such consisted of, among other actions, death, mutilation, flogging, banishment, ostracism, forfeiture of possessions, or fining. People living during New Testament times did not conceive prison as being a place where persons were reformed before re-entering society but where they were held before and during trials or while they arranged to pay imposed debts and meet other obligations to society or to other persons. Prisoners usually had to supply their own food and bedding, along with other necessities and comforts.⁵⁷ Paul was imprisoned in Ephesus, Philippi, Caesarea Maritima, and Rome, but as a citizen he must have received better treatment than most.⁵⁸

tumults / mobbings: The verb ἀκαταστασία (akatastasia) denotes “opposition to established authority,” thus “disorder, anarchy,”⁵⁹ and carries a nuance of unlawful, seditious, or rebellions actions.⁶⁰ Due to that nuance, we have translated the word as “mobbings.”⁶¹ Paul was attacked by unruly crowds a number of times, some leading to bodily injury (see Acts 13:50; 14:5; 16:22; 17:5; 19:29–30; 21:30–31).

labours / hardships: The noun κόπος (kopos), “trouble, difficulty, hardship,” denotes “a state of discomfort or distress.”⁶² Paul had to perform hard manual labor as he hiked from place to place, particularly in Corinth, as he labored to sustain himself so as not to be a burden upon the Saints there (see Acts 18:3 and 1 Cor. 4:12).

watchings / lack of sleep: The noun ἀγρυπνία (agrypnia) denotes “sleeplessness” either from anxiety or external circumstances.⁶³

fastings / hunger: The noun νηστεία (nēsteia), “hunger,” is most often used in the scriptures to refer to voluntary fasting for religious purposes, but given the parallel idea in 11:27, the present context suggests Paul meant going hungry “brought about by necessity” (see also 1 Cor. 4:11).⁶⁴

6:6 By pureness / by purity: The noun ἁγνότης (hagnotēs) carries the sense of “moral purity and blamelessness.”⁶⁵ The New Testament lists its cognate, the adjective ἁγνός (hagnos), “pure, holy,”⁶⁶ as an attribute of Jesus (1 John 3:3), a virtue to be carefully considered (Philip. 4:8) and one of the important standards of a Christian life (1 Pet. 3:2). Paul demanded this quality of those who bore office in the Christian community (1 Tim. 5:22).⁶⁷

knowledge: The noun γνῶσις (gnōsis), “knowledge,” denotes both “the intellectual grasp of something” and “the content” of what is grasped.⁶⁸ There are degrees of knowledge determined by the depth of study, observations, investigations, and experiences of the person plus the inferences that the person draws from these. In the present context, it “refers specifically to understanding of the Scriptures.”⁶⁹

longsuffering / patience: The noun μακροθυμία (makrothymia) here denotes the “state of being able to bear up under provocation,” thus “forbearance, patience.”⁷⁰

kindness: The noun χρηστότης (chrēstotēs) describes usefulness or “the quality of being helpful or beneficial,” thus “goodness, kindness, generosity.” Together with its cognate adjective χρηστός (chrēstos), it is used to describe an attribute of both God and the best of humankind.⁷¹ It was a very common name for slaves. Its pronunciation in Koine Greek was also very similar to Χριστός (Christos, Christ) and was thus probably associated with the Savior. Whether to translate it as “kindness” or “goodness” is difficult to decide. The English word “goodness” is quite broad, denoting “an excellence so deeply established that it is often felt as inherent or innate rather than acquired or instilled” and includes such virtues as kindness and generosity.⁷² The English word “kindness” is less broad, denoting “a nature that is gentle, considerate, and inclined” to benevolence or beneficence that includes both acts and utterances.⁷³ In this context, it seemed to us that “kindnesses” had the better feel.

the Holy Spirit / the Holy Ghost: This phrase refers to the influence of the Holy Ghost, the third member of the Godhead. The context of the phrase centers on those internal attributes and virtues of a Christian minister. As such, the phrase denotes the power and gifts that flow through this member of the Godhead to the worthy individual as a result of baptism and confirmation.⁷⁴

love unfeigned / genuine love: The noun ἀγάπη (agapē), with its cognate verb ἀγαπάω (agapaō), describes “a warm regard for and interest in another” and a deep affection and high regard for others and, within the Christian context, can also describe the love of and for God and Christ.⁷⁵

The adjective ἀνυπόκριτος (anypokritos), “genuine, unfeigned,” in the present context, denotes a feeling that is without pretense.⁷⁶ This emotion is sincere and authentic, being exactly what it purports to be. The whole phrase emphasizes a pureness of love toward another person, motivated by altruistic reasons and devoid of any self-interest.

6:7 By the word of truth / by truthful speech: The noun λόγος (logos), “speech, word,” denotes the verbal means by which the mind finds expression.⁷⁷ That can include what is false, speculated, or true. The noun ἀλήθεια (alētheia) refers to “the quality of being in accord with what is true.”⁷⁸ The phrase stresses the accuracy, reliability, and inspiration behind what the missionaries speak.

the power of God / by God’s power: Paul uses this phrase, δυνάμει θεοῦ (dynamei theou), in connection with the authority that stands behind the preaching of the gospel and more particularly the Lord’s Atonement (Rom. 1:16; 1 Cor. 1:18, 24).

by the armour of righteousness on the right hand and on the left / by means of weapons of righteousness in the right hand and the left: The noun ὅπλον (hoplon), “weapon,” refers to any defensive or offensive instrument used in a military operation.⁷⁹

The noun δικαιοσύνη (dikaiosynē) denotes “the quality or characteristic of upright behavior, uprightness, righteousness.”⁸⁰ In Romans 6:13, Paul uses a similar phrase, ὅπλων τῆς δικαιοσύνης (hoplōn tēs dikaiosynēs), “weapons of righteousness,” to denote the power of the disciplined physical body as a means of serving God. In the present context, it seems to describe all the tactics and means used by the missionaries to win souls to God and to protect both themselves and the believing community from detractors and enemies.

The adjective δεξιός (dexios) denotes “right,”⁸¹ while ἀριστερός (aristeros) denotes “left.”⁸² The Greek text has no object, but “hand” is implied, which we supply in our Rendition. The Greek idiom denotes weapons that are used for both offense and defense that often consisted of the sword in the right hand and the shield in the left (compare Eph. 6:11–17; 1 Thes. 5:8).⁸³

6:8 By honour and dishonour / through glory and dishonor: The noun δόξα (doxa), “glory,” in the present context, denotes the opinion people have of something, or its reputation, “fame, recognition, renown.”⁸⁴ Many caught up in the honor/fame culture of the day sought for glory above all else, and even the Jews did not escape its effects.⁸⁵

The noun ἀτιμία (atimia) denotes conditions ranging from disgrace through ignominy and stands opposite “glory.” Many in the honor-conscious society of that day felt that bringing dishonor to self, family, or others was abhorrent. Those who fell under such shame were often maltreated.⁸⁶

by evil report and good report / through slander and praise: The noun δυσφημία (dysphēmia), “slander, defamation,” denotes “the act of detracting from or damaging another’s reputation,”⁸⁷ while the noun εὐφημιά (euphēmia) denotes the giving of a favorable report about someone.⁸⁸

as deceivers, and yet true / viewed as deceivers yet honest: The verb “viewed,” is not in the Greek text but we added it to our Rendition for clarity. Paul replaces the preposition, διά (dia), “through,” used in the comparisons above with the comparative adverb ὡς (hos), “as.” The conjunction καί (kai), usually translated “and,” here emphasizes a fact that is surprising or unexpected, thus we have translated it here as “yet.”⁸⁹ The adjective πλάνος (planos), “deceitful,” here acting as a substantive, refers to one considered to be a deceiver or imposter.⁹⁰ The adjective ἀληθής (alēthēs) denotes what conforms to reality, including what is honest, upright, and truthful.⁹¹

6:9 as unknown yet well known: The verb ἀγνοέω (agnoeō), “unknown,” found here as a present passive participle, can refer to people who are unidentified or obscure. The word also carries the inference of persons “without proper credentials.”⁹² This was one of the main attacks Paul’s antagonists used against him (3:1–2). The verb ἐπιγινώσκω (epiginōskō) means “to know completely, recognize,”⁹³ and thus indicates one who is familiar to many.

as dying, and, behold, we live / as dying yet we are alive: The verb ἀποθνῄσκω (apothnēskō), to “die,” found here in the form of a present participle, carries the idea of facing death with the action in process.⁹⁴ The grammar points to the mortal danger (of one kind or another) that the missionaries continually and unrelentingly face.

The phrase καὶ ἰδοὺ ζῶμεν (kai idou zōmen), “yet we are alive,” carries a sense of irony. Though the threat of death is very real and ever present, it has, almost surprisingly, never been able to take them.

as chastened, and not killed / as scourged yet not put to death: The verb παιδεύω (paideuō) has nuances that range from gentle teaching through moderate admonishing and strict chastising to cruel scourging. It primarily refers to those methods used to teach children, including general instruction, reprimand, and punishment. Blows, when necessary, would also be invoked. The most severe nuance would be of the brutal act of scourging.⁹⁵

The verb θανατόω (thanatoō), “to die,” found here as a present passive participle, means “to be put to death.”⁹⁶ Due to scourging often being a prelude to death by crucifixion, and following Paul’s strong imagery, we have translated παιδέω (paideuō) with the verb “scourge.” The idea certainly suggests how painful and hard to bear Paul felt his life was. The continual accusations with the mistrust they generated were mentally like being continually scourged. His words echo that of LXX Psalm 117:18 (Ps. 118:18, KJV), where the Psalmist declares, “The Lord has sorely chastened me, but he has not given me over unto death” (our translation).

6:10 As sorrowful, yet alway rejoicing / as sorrowful yet ever rejoicing: The verb λυπέω (lypeō), “to feel sorrow,” found here as a present passive participle, means to be placed in a state of sorrow, sadness, or distress.⁹⁷

On the other hand, the verb χαίρω (chairō), “to rejoice,” found here as a present active participle, denotes being in a state of happiness or gladness that causes one to rejoice.⁹⁸ In the New Testament context, this near-euphoric state is grounded in the uplifting aspects of the gospel of Jesus Christ.⁹⁹ For Paul, this state takes on the dimension of a Christian duty he gladly performs (see 1:24; 7:4).

as poor, yet making many rich: The adjective πτωχός (ptōchos), “poor,” denotes not just the lack of material goods but also the dependence one must have on others for one’s sustenance. Thus, the word carries the nuance of having to beg.¹⁰⁰

The verb πλουτίζω (ploutizō), “to be rich,” found here as a present participle, refers to making someone else rich.¹⁰¹ In this case it refers to the heavenly riches that Paul and his companions have brought to their converts (see 1 Cor. 1:5; compare Matt. 5:3; Paul’s imagery seems to be based on Prov. 13:7). The way Paul juxtaposes the words in this phrase emphasizes the irony of his situation and highlights his point.

having nothing, and yet possessing all things / as having nothing yet possessing everything: The nominalized neuter adjective μηδέν (mēden), “nothing,”¹⁰² in the present context, looks to worldly possessions. That Paul often had to work while serving as a missionary as well as receive benefices from the branches suggests his lack of sustained earthly goods.

The verb κατέχω (katechō), found here as a present active participle, means “to keep in one’s possession, possess.”¹⁰³ The nuance that the verb carries suggests the value or importance of the thing possessed. Paul describes what he possesses with the adjective πάντα (panta), “all things,” which emphasizes the wholeness, fullness, or totality of what he has been given.¹⁰⁴ Paul has already witnessed to these people that “everything belongs to you, whether Paul or Apollos or Cephas or the world or life or death, or the present or the future, everything belongs to you, and you belong to Christ, and Christ belongs to God” (1 Cor. 3:21–23, NR).¹⁰⁵

Analysis and Summary

This section (6:3–10) marks a rather abrupt change in Paul’s focus. Just before, he was admonishing the Corinthians to be reconciled to God, and then suddenly he begins a long catalogue of his credentials. Though the transition is abrupt, the content of this section actually continues a theme that he has been developing beginning in 2:14—namely, the nature of an authentic ministry. This section ties directly to the desire he expressed in 5:18 to give the Corinthian Saints a reason to be proud of him and his associates. Thus, the catalogue of his hardships, along with his list of the manner and means of the ministry, all show his excellence as a disciple of the Savior and lay the foundation for his beloved converts to appreciate and even be proud of him.¹⁰⁶ Thus, it is not surprising that here we find “a characteristic outburst of impassioned eloquence on a topic in which the Apostle [feels] an intense personal interest. But its [fervor] has not been permitted to interfere with the careful choice of words: the balanced antithesis, the rhythmic cadences and assonances, which abound throughout, betray the literary training of the writer.”¹⁰⁷

That Paul does not list the influence of “the Holy Ghost” until verse 6 seems odd, since this gift is paramount and often a precursor, if not the generator, of the other virtues and would seem best to be named first. Paul does not, however, order these virtues by their importance or other logical considerations but rather by the “sound and rhythm” each produces.¹⁰⁸

He lists here those characteristics that are the basis of a true and valid commendation (see 3:1) by which authentic ministers can be known. The description breaks into four units: (1) the outward hardships (6:4b–5), (2) the inward and saintly characteristics (6:6–7a), (3) the armor of righteousness whether well or ill spoken of (6:7b–8ab), and (4) the characteristics just the opposite of those Paul’s detractors ascribe to him (6:8c–10).¹⁰⁹

In 5:3, the Apostle stresses that he and the others are striving to behave in such a way that no one should have been able to take cultural or public offense at anything he or his companions have done. The reason they have acted as they did, he emphasizes, is to avoid bringing any justified criticism of the ministry. He then, on the flipside of the argument, states what they have done—namely, “in everything we show ourselves to be God’s ministers” (6:4a, NR).¹¹⁰ His point is that he and his companions have both acted appropriately in social and cultural ways and exemplified the laudatory pattern of life expected of the Lord’s servants. By providing this imposing list of evidence of the validity of the ministry that he and his coworkers have carried out, Paul picks up a vitally important thread that he has been weaving and continues to weave throughout his epistle (3:1; 4:2; 5:12; 10:12, 18; 12:11), and one that is at the heart of his contentions with the fractious branch of the Corinthian Christians—namely, whether he really needs to prove the validity of his ministry to these people given all he has given of himself for their sake.¹¹¹

Paul’s antagonists may have argued that his ministry did not paint a picture of an effective, successful, and blessed work. All his suffering and sacrificing seems to suggest just the opposite. In presenting his list as credentials of an authentic and faithful ministry, Paul “offers a countercultural picture of ‘success’ when it comes to carrying out God’s work in the world, one that follows in the footsteps of the Suffering Servant, whose authentic ministry led to the cross. Such a ministry makes clear the power of God rather than the prominence of the individual. In carrying around ‘the dying of Jesus’ in his ministry, Paul points to Jesus’s life in a way that marks [Paul’s] ministry as an exemplar of true Christian mission (4:7–12).”¹¹²

It would appear the Apostle is concerned with more than mere finger pointing. His message, after all, was continually inalienably offensive, being based on the ignominy of the cross (1 Cor. 1:23), and for it he took a lot of heat (Gal. 5:11). Rather, his concern may have been that some were trying to make his ministry that of a fool (that is, a senseless or absurd person; see 11:16) because, given his physical weakness and continual state of distress, it did not seem to come with divine sanction. He needed to convince his larger audience that his work did not lead people (whether believers or nonbelievers) away from God. If his detractors could prove his work did so, he should indeed be an object of ridicule. He simply could not let that happen.¹¹³ His defense is, therefore, that he has done nothing by way of self-promotion and has been open and transparent in all his dealings and teachings. Thus, his ministry should stand clear of any disparagement.¹¹⁴ In sum, this portion of the epistle goes a long way toward affirming the Apostle’s work, ministry, and especially teachings.¹¹⁵ To emphasize what living in such a way has cost, Paul lists, in two sets of phrases, all that he and the others have endured for the sake of the ministry.

The first set (6:4b) looks at what Paul and the others have had to suffer generally—namely, tribulations, distresses, and calamities. Common to all the words in this set is the idea of pressure and confinement, with each one listed becoming ever narrower with the last suggesting no room for movement or escape.¹¹⁶ It is little wonder, then, that Paul emphasizes that what he and his people had to deal with required “great endurance” (ὑπομονὴ πολλή, hypomonē pollē).

The next set (6:5a), beatings, imprisonments, and mobbings, appears to relate to unpleasant, even dangerous, encounters met by Paul and the others as they acted as missionaries. The following set (6:5b), hard unavoidable work, anxious sleeplessness, and hunger, gives a feeling for the bodily hardships they voluntarily endured for the ministry.

Having catalogued the sufferings that he and his companions have endured, the Apostle next presents two sets of traits or qualities he and his companions have striven to emulate. The first set (6:6a) enumerates four of those inward qualities that Christian ministers should display in order to best commend themselves—namely, purity, knowledge, forbearance, and kindness, all of which describe aspects of the inner being. The first denotes an uprightness in a person’s life that expresses itself in moral faultlessness. The second suggests a testimony or inborn witness that has a Spirit-derived depth, breadth, and sureness. The third denotes the ability “to bear up against provocation.” And the final one refers to a virtue that encompasses the whole nature of the Saint, causing her or him to be mellow, gentle, charming, calm, and agreeable. These virtues become the seed of enduring friendships.

The next set of traits (6:6b–7a) Paul describes with just two words each and in doing so keeps the rhythm of his piece moving. Those traits—the gifts associated with the possession of the Holy Ghost, genuine love, truthfulness, and godly power—go to the heart of what the gospel is all about. Though the “good news” centers on overcoming death and hell, it is how these are accomplished that is the central message that the missionaries proclaim and that touches, draws, and holds both the investigator and member. An indispensable characteristic of the message is its truthfulness. This truthfulness can be authenticated by what it produces. This includes the other three virtues and the supernal traits Paul lists here.

Having finished his list of Christian virtues, the Apostle next responds to the two ways people have treated him (6:7b–9a). He begins each clause with the preposition διά (dia), “by” or “through,” identifying the means by which the acts were done. Almost from the beginning of his ministry, he has faced opposition, distrust, slander, and misrepresentation. He has not taken these lightly (note his response in 1 Cor. 4:12–13), and though he has defended himself—sometimes with a rather sharp quill—his motives have always been driven by the hope of winning people over through sincere caring. Many have positively responded to his attempts, even defending him. Here he contrasts these two very different responses, one consisting of the attacks made against him by his detractors and the other consisting of the defense made by his friends in his behalf. Nothing stops him. He ministers through dishonor and glory as well as slander and praise. He has been viewed as a deceiver while actually being true to his mission and has been branded a nobody without credentials while actually being well-known and validated by God.

The final section (6:9b–10) looks at the physical conditions under which Paul labored and his attitude concerning them. He faced not only the continual threat of death but also the pain and sorrow attached to an unappreciated ministry along with the lack of temporal resources that can make life easier. Yet he rejoiced that despite the threat of death and the accompanying pain, even anguish, that it caused, he yet lived, possessed the fullness of the gospel, and thereby made others rich in spiritual power and knowledge.

Paul’s Appeal to the Corinthian Saints (6:11–13)

Greek Text

11 Τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται· 12 οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν·13 τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς. [SBLGNT]

Translation Notes and Comments

6:11 O Corinthians: The phrase introduces a plea.

our mouth is open unto you / our mouth is open to you: The noun στόμα (stoma), “mouth,”¹¹⁷ when used metaphorically, refers to speaking.¹¹⁸ The idiom “to speak with an open mouth” denotes being “completely open with, to conceal nothing from, to speak the whole truth” to others.¹¹⁹

our heart is enlarged / our heart is open wide: The noun καρδία (kardia), “heart,” when used metaphorically, as noted in 3:15, connotes the very core of the person. It is here where we find both the rational and emotional elements that define all that the person is.¹²⁰

The verb πλατύνω (platynō), found here in the perfect tense, means “to cause something to be broad, to enlarge,” and in the passive voice, as here, “to be enlarged, to open wide.”¹²¹ With the use of the perfect tense, Paul stresses the continuous nature of his deep affection for the members of his audience.¹²²

6:12 Ye are not straitened in us, but ye are straitened in your own bowels / There is no restraint in our affection for you, but there is restraint in your affection for us: The Greek of this sentence translates literally “You are not restricted in us, rather you are restricted in your own hearts.” The verb στενοχωρέω (stenochōreō), “restraint,” in the passive voice, as found here, means “to be confined, restricted.”¹²³ The noun σπλάγχνον (splangchnon), “affection,” refers literally to “the inward parts of the body,” but it is often used metaphorically, especially in the plural, as here, for “love, affection.”¹²⁴ In the previous verse, Paul stresses that he and his coworkers had “opened their hearts” to the Corinthians. This affection, Paul states here, has not, however, been reciprocated.

6:13 Now for a recompence in the same / As a fair exchange: The noun ἀντιμισθία (antimisthia), “reciprocal exchange,” denotes “a recompense based upon what one deserves, either positive or negative, but with emphasis on the reciprocal nature of the recompense.”¹²⁵ In the present context, the reference is to the affection Paul and his companions have freely given to the Corinthian Saints. Paul is appealing to the custom at the time that constrained a person upon whom a benefice was given to return the same.

I speak as unto my children / I speak as to my own children: Though the Greek phrase translates literally “I speak as to children,” such a strict reading misses the force of Paul’s point, suggesting as it does that Paul is speaking down to or castigating his audience. Such is not the case. When the noun was used to describe the near-spiritual relationship of a student to a teacher or honored leader, “child” (τένον, teknon) carried an endearing, personal connection.¹²⁶ Thus, we translate the plural as “my own children.”

be ye also enlarged / open wide your heart also: Paul again uses the passive form of the verb πλατύνω (platynō), “to cause something to be broad, . . . enlarge,”¹²⁷ as he appeals for his readers to feel and express the same affection toward him and his companions as they have to them.

Analysis and Summary

Having listed both the difficulties he has faced and is facing (to which some of his readers have contributed to a lesser or greater degree) and his own positive attitude toward them, Paul makes a plea to his readers. He bases his plea not only on his outward openness to them, in which he has hidden nothing, but also on his inward openness through which he has fully exposed his feelings to them. He uses the verb “to restrain” (στενοχωρέω, stenochōreō) three times to refer to both his attitude and theirs. The verb carries the idea of being “narrow, cramped, or constricted” in one’s feelings. He assures his readers that such a condition has not been his, but he fears that it has been theirs and worries that they have closed off their hearts to him. Though Paul assures them of his love for them, he also lets them know that he will not back down from telling them what God wants for them.¹²⁸ The restraint can only be overcome, as Paul emphasizes in the next section of his address, through a process of reconciliation between the Corinthian branches, himself, and God. Further, their salvation depends on it. He stresses that he has already done his part by being as open and loving toward them as he wishes them to be toward him and assures them that his paternal feelings for them continue.¹²⁹ In sum, “Paul’s basic point in vv. 11b and 12a is that his ‘heart’ for the Corinthians is wide open, not constricted. In medical terms, an enlarged heart is a dangerous liability; in spiritual terms, an enlarged heart is a productive asset.”¹³⁰

A Warning against Too-Familiar Association with Unbelievers (6:14–18)

Greek Text

14 Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, ἢ τίς κοινωνία φωτὶ πρὸς σκότος; 15 τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου;16 τίς δὲ συγκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι Ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός.17 διὸ ἐξέλθατε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· κἀγὼ εἰσδέξομαι ὑμᾶς·18 καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει κύριος παντοκράτωρ. [SBLGNT]

Translation Notes and Comments

6:14 Be ye not unequally yoked together with unbelievers / Do not be yoked in an unequal partnership with unbelievers: This verse begins a rather abrupt change of topic and direction. The noun ζυγός (zygos) refers to a wooden collar used to couple two animals together that they might work as a team.¹³¹ The verb ἑτεροζυγέω (heterzygeō) denotes the mismatching of animals of different species to a yoke, such as an ox and a donkey, which makes work difficult, if not impossible, because the yoke does not properly fit the pair.¹³²

Metaphorically, the verb refers to entering into an unequal partnership where one person does more work than the other. It is found here in the present tense, “indicating the beginning of a state,” and thus signifying that Paul’s readers should not become entangled with certain people.¹³³ The adjective ἄπιστος (apistos) is formed from the adjective πιστός (pistos), “faithful, believing,” prefixed by the alpha privative ἀ- (a-), which negates the meaning of the word. It refers to a person who is faithless or unbelieving, and in the present context it carries the connotation of evildoing.¹³⁴ People of this caliber could easily draw unsuspecting victims into a very bad situation and then abandon them such that they have to bear the full weight of the consequences.

what fellowship hath righteousness with unrighteousness / What do righteousness and lawlessness have in common: The noun δικαιοςύνη (dikaiosynē), “righteousness,” denotes that which is right with the law and is thus in a state of judicial correctness.¹³⁵ The noun ἀνομίᾳ (anomia), “lawlessness,” is formed from the noun νομία (nomia), “lawfulness,”¹³⁶ prefixed by the alpha privative ἀ- (a-), which negates the meaning of the word, thus yielding the idea of that which is unbound by law.¹³⁷ The noun μετοχή (metochē) denotes “sharing, participation,” or having something in common.¹³⁸ The implied answer to Paul’s question is “nothing.”

and what communion hath light with darkness? / what fellowship does light have with darkness?: The noun κοινωνία (koinōnia), “fellowship,” denotes a relationship that involves “mutual interest and sharing.”¹³⁹ The noun φῶς (phōs), “light,” metaphorically refers to that which is “the element and sphere of the divine,”¹⁴⁰ while σκότος (skotos), “darkness,” metaphorically refers to “the state of disbelievers and the godless” (compare 4:6; 11:14).¹⁴¹ The implied answer to Paul’s query is “none.”

6:15 what concord hath Christ with Belial / what agreement does Christ have with Beliar: The noun συμφώνησις (symphōnēsis), “agreement,” denotes “a state of shared interest.”¹⁴² The proper noun Βελιάρ (Beliar) comes from the Hebrew בְּלִיַּעַל (bĕliyaʿal), meaning “worthlessness.”¹⁴³ Paul uses it only here and apparently does so to refer to the devil. Its use in Hebrew scriptures, however, shows that it does not point exclusively to Satan, for it is also used to denote the homosexuals at Gibeah as well as people who worked to convince others to worship false gods. “In the Qumran texts, beliya’al is the angel of enmity whose domain is darkness and who counsels evil and superintends angels of destruction.”¹⁴⁴ These angels are his portion of humankind, and they fight against the sons of light who are God’s portion. Broadly, Belial refers to anyone who tempts others towards sin, and in Pseudepigrapha, the term is sometimes identified with the anti-Christ.¹⁴⁵ Even so, the nuance of the term fits Satan very well, and it is not surprising Paul would use it to designate him (compare 1 Cor. 10:21).

or what part hath he that believeth with an infidel? / or what does a believer have in common with an unbeliever? The adjective πιστός (pistos), “trusting, believing, faithful,” is here used nominally to refer to a Christian believer.¹⁴⁶ For the nominalized adjective ἄπιστος (apistos), “unbeliever,” see Translation Notes for 6:14. The noun μερίς (meris) describes a “share, portion.”¹⁴⁷ The entire phrase translated literally is “or what share/portion to believer with unbeliever?” Our translation gives the sense of the Greek in contemporary English.

6:16 what agreement hath the temple of God with idols? / what agreement is there between God’s temple and idols? The noun συγκατάθεσις (synkatathesis), “agreement, union,”¹⁴⁸ carries the idea of two entities coming to a mutual arrangement.¹⁴⁹ In the present context, the phrase ναῷ θεοῦ (naō theou), “temple of God,” does not refer to an actual sanctuary. In Paul’s writings, there is but one authorized and functioning temple, and that one consists of those who belong to the body of believers (see 1 Cor. 3:16–17; 6:19). The noun εἴδωλον (eidōlon), “idol,”¹⁵⁰ often refers to the image or statue Gentiles created as an object of worship. However, by the process of metonymy, it gained the nuance not only of the spuriousness of the object worshipped but also of its unreality. Paul previously stressed that idols were nothing—that is, they had no substance or greater reality than the material from which they were made. He did, however, see the likelihood that devils were using them to captivate the people (1 Cor. 8:4; 10:20–21; compare Rom. 1:18–32). Paul makes his point here by contrasting the real with the unreal, the substantial with the unsubstantial.¹⁵¹

for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. / For we are a temple of the living God, even as God said, “I will dwell among them and walk with them, and I will be their God, and they will be my people”: There is a variant reading to this phrase. The reading ἡμεῖς . . . ἐσμεν (hēmeis . . . esmen), “we . . . are,” is strongly supported by both Alexandrian and Western manuscripts and is preferable to ὑμεῖς . . . ἐστε (humeis . . . este), “you . . . are,” which the KJV follows.¹⁵²

The conjunction γάρ (gar), “for,”¹⁵³ acts as a marker of clarification and, thus, signals that Paul is going to elucidate his point. He does so in two ways: identifying who the Christians are and using three scriptures as proof texts to shore up his point. His focus is on an aspect of the nature of God, namely, that he is living. The verb ζάω (zaō), “living,”¹⁵⁴ found here as a present active participle, denotes that which can act, move, and affect its surroundings. By placing it last in the clause, Paul gives it an emphatic position, thus stressing not only God’s reality but also his ability to be with and bless his people.

At this point, Paul conflates three Old Testament scriptures (LXX Lev. 26:12; LXX Jer. 39:38 [Jer. 32:38, KJV], and LXX Ezek. 37:27).¹⁵⁵ He begins his paraphrase with God’s word that “I will dwell among them” and then continues echoing the promise found in Leviticus, Jeremiah, and Ezekiel that those with whom God dwells will be his people. Paul uses the verb ἐνοικέω (enoikeō), “live, dwell in,”¹⁵⁶ to refer to God’s indwelling spiritual presence within his people both as individuals and as a community (see 1 Cor. 3:16–17; 10:20–21; compare Rom. 8:11 and 2 Tim. 1:14). Here the entire community is the focus.

The verb ἐμπεριπατέω (emperipateō) has the meaning “to walk about, move.”¹⁵⁷ It is because Jehovah will dwell among the people and walk with them that a mutual relationship is formed by which he becomes their God and they become his people. This relationship can happen because they walk as he does (compare Ex. 6:7; Jer. 31:33; Ezek. 11:20; and Zech. 8:8).

6:17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you / Therefore, “Come out from among them and be separate,” says the Lord, “and do not touch any unclean thing,” “and I will receive you”: The conjunction διό (dio), “therefore,”¹⁵⁸ acts inferentially to denote a point arrived at based on a previously established truth. That truth is that God can dwell among his people. To indicate how this can happen, the Apostle refers to two more Old Testament scriptures (Isa. 52:11; Ezek. 20:41).

Paul’s paraphrases indicate that the Saints must leave behind that which is unclean. The adjective ἀκάθαρτος (akathartos), “unclean,” denotes what is morally impure, defiled, or ritually unclean.¹⁵⁹ The noun “thing” is not in the Greek text but is implicit since the gender of the adjective is neuter.

The verb ἅπτω (haptō), “touch,”¹⁶⁰ carries the nuance of contacting and even clinging to something. Here it refers more specifically to uncritical association with unbelievers.

The verb εἰσδέχομαι (eisdechomai), “to receive,” denotes the gracious reception of someone into the presence of another. ¹⁶¹

6:18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty / “and I will be a father to you, and you will be my sons and daughters, says the Lord Almighty”: In this verse, Paul does not quote entire verses from the Bible but rather paraphrases words and ideas found in 2 Samuel 7:8, 14 and Isaiah 43:6. The account in 2 Samuel 7:4–16 retains the words of the prophet Nathan that God commanded him to tell David, but Paul applies them to the Corinthian Saints. Both these passages in the Old Testament are explicitly attributed to God’s spoken words,¹⁶² allowing the Apostle to have no compunction in ascribing his reconstruction to the Divine.

Paul’s words emphasize the warm and filial relationship the Lord designs to have with his children. This idea is expanded since neither the MT nor the LXX has the phrase “and daughters” in them. Thus, Paul gives a broader reading so that the whole of his audience is included, both men and women.

The phrase κύριος παντοκράτωρ (kyrios pantokratōr), literally “Lord Almighty One,” comes from 2 Samuel 7:8. The phrase combines two nouns, but we have translated them “Lord Almighty,” with the second treated as an adjective modifying the first. In both the LXX and the Greek New Testament, the noun παντοκράτωρ (pantokratōr)¹⁶³ is used exclusively for the Divine¹⁶⁴ or, as here, to point to a godly attribute—namely, that of “the immense greatness of God, whose power prevails over all.”¹⁶⁵ Paul uses the phrase to emphasize the supremacy of God, thereby showing that he can accomplish all his will, including dwelling with his people and accepting them as his sons and daughters.

Analysis and Summary

This section presents a translation problem in that it seems to break up the flow of Paul’s argument by introducing an irrelevant warning in the middle of his appeal. Indeed, his argument flows better if these verses are dropped and one begins reading again at 7:2. Because of this seeming interjection, some scholars see this section of 2 Corinthians as supporting the position that the epistle is a composite of several Pauline letters.¹⁶⁶ They note further that this section possesses a number of words that do not occur elsewhere in Paul’s epistles.¹⁶⁷ Though this assertion cannot be disproved, it is not particularly strong. First, the rare words that the Apostle uses here either derive from Old Testament passages that stand behind his appeal or are synonyms of words he has used and, to avoid repetition while continuing the flow and rhythm of his argument, he picks up. Further, this section contains quite a number of Pauline phrases.

Second, the seemingly abrupt change in flow may have arisen due to information that Titus brought back to Paul and that the Apostle paused to address at this point. It is more likely, however, that Paul may have realized that his admonition for the Saints to “enlarge their hearts” actually had a very negative connotation if viewed through the lens of the Mosaic Law (see Deut. 11:16). Such a view could be seen as allowing for the worship of false gods and participating in pagan practices. If that is the case, the Apostle may have sensed the need to give a warning that his words should not be taken as license to tolerate idolatry or indiscriminate association with gentile neighbors, friends, or associates.¹⁶⁸

To emphasize his point, Paul uses five sets of images that effectively contrast the marked difference that should exist between the Corinthian Christians and their unredeemed neighbors (6:14a–17a).¹⁶⁹ He uses them to underscore his insistence that his readers guard against being unequally yoked (ἑτεροζυγέω, heterozygeō) in partnerships with others (6:14). The term “unequally yoked” designates the teaming of animals so different that they cannot effectively do the necessary work.¹⁷⁰ The various examples given by the Apostle all emphasize the need for the Christian to dissociate him- or herself from the unfaithful. To further push this point, Paul paraphrases certain Old Testament scriptures that all show the need for his readers to separate themselves from any who would harm them or the work. Using symbolism, he stresses the nature of the Corinthian branches. They are, as he states, the temple of God wherein the spirit of the Divine resides (6:16). He clearly points out the result of living in this state: God will not only dwell with his people but also establish a filial relationship in which he will claim them as his sons and daughters (6:18). That Paul adds the phrase “and daughters” to the passage he quotes (2 Sam. 7:14) should not be overlooked. Since the temple God is now building consists of all those who at the time enter the new covenant, then women must be included because they have indispensable standing in God’s community. Indeed, they participate in very meaningful ways, giving life to the community as a whole. This addition also reveals Paul’s desire to be reconciled to all members of the Corinthian community.¹⁷¹