2 Corinthians Chapter 6:1-7:1: An Exegesis – Don Smith

Don Smith

We then, as workers together with him, beseech you also that ye receive not the grace of God in vain (2 Cor. 6:1).

Ignoring the chapter divisions, it is apparent that “workers together with him” is a reference to the apostles being the “ambassadors for Christ” (5:20). Paul is putting forth that he is speaking in the stead of Christ. In essence, he is saying, “We are speaking for Christ, so please hear us out.” The Corinthians had already received the grace of God – they had been saved, they were Christians. However, Paul pleaded with them that they not receive this grace in vain, indicating they could fall away and be lost. It is clear from the immediate context before and after this passage that Paul is warning them of their need to depart from the false Judaizing teachers who had infiltrated the Corinthian church (5:12; 6:14ff).

For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation. (v. 2)

Paul, here, quotes from Isaiah 49:8 and is relating it to not receiving “the grace of God in vain”—not throwing away their salvation. The word succour means to aid or help. In this context, it refers to the help or aid in the day of salvation. Noting the context of the Isaiah passage, the apostles were the light to the Gentiles (Acts 13:47; Isa. 49:6). Therefore, God aided the apostles in bringing in the “day of salvation” and light to the Gentiles. “The day of salvation” then refers to the time period of the Christian age—the dispensation that has continued for the past 2,000 years that we currently live in.

Giving no offence in any thing, that the ministry be not blamed: But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings. (2 Cor. 6:3-5)

Paul admonishes the Corinthians to live above reproach so that Christianity itself (true Christianity) will not fail under the microscope of scrutiny. In contrast to giving offence, they were rather to show themselves approved of God, doing so “in much patience.” The reason “in much patience” is placed outside of the proceeding list of nine is due to its differing nature to the rest in the list—patience is not something a Christian suffers but is his response to the things we might suffer. This is the “how” that we might approve ourselves. The question then becomes, “Of what do we effect this patience in?” This list of nine “ins” is exactly what we are to be patient in.

1. “In afflictions” – This would be anything and everything that presses upon us contrary to our walk with God.

2. “In necessities” – The example that Paul sets is that even in the necessities of this life that may be lacking, have patience (Phil. 4:11).

3. “In distresses” – There are situations that may tear at the heart; in these we must also be patient.

4. “In stripes” – These are the physical beatings that some must suffer, as Paul certainly did (2 Cor. 11:24-25).

5. “In imprisonments” – Patience dictates that even in imprisonments for the cause of Christ we must keep the ministry unblamed. Paul had his share of these.

6. “In tumults” – Many times such unrest and uprisings were brought about to effect harm on the apostle.

7. “In labours” – This word refers to an intense toil under extreme strain and trouble – exerting all of one’s strength under force. In such situations, we continue with patience.

8. “In watchings” – It has been termed “to chase sleep.” Such watchings would also entail being vigilant, ever watchful that we not slip (1 Pet. 5:8).

9. “In fastings” – Rounding out this list of nine, we must also have patience, even when food is lacking, that the “ministry be not blamed.”

By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left (2 Cor. 6:6-7)

The list moves on to a second round of nine, which are solid, foundational, and uplifting characteristics by which we may approve ourselves of God.

1. “By pureness” – By including this in the list, Paul was showing by example the undefiled nature of the Christian walk that must be undertaken “that the ministry be not blamed” – this, in view of the reputation of Corinth.

2. “By knowledge” – Paul is approved of God by the knowledge God has imparted to him, and we have that knowledge as well (Eph. 3:3-4; 2 Tim. 2:15).

3. “By longsuffering” – This word could be thought of in terms of patience; however, “patience” is not a characteristic attributed to God. Patience indicates the need for self-control, controlling passions that would otherwise be out of control. God is never out of control, not in mind nor spirit. This will help us to understand the difference between “longsuffering” and “patience.” Longsuffering is attributed to God, and we also follow in this characteristic. Longsuffering, then, is the willful holding back of a justified wrath. There would be nothing out of control in releasing such wrath. In counting all the problems with the Corinthian church, Paul certainly exercised this with those brethren.

4. “By kindness” – Kindness, here, indicates the Christian characteristic of gentle nature, again, showing to the world (“approving ourselves as the ministers of God”) and the Corinthians in particular, that he was who he said he was.

5. “By the Holy Ghost” – Need he remind them that he imparted the very supernatural gifts they were able to perform? He also reminds them by this that the fruit of the spirit characterizes the faithful as well (Gal. 5:22-25). Moreover, we are guided by the Holy Ghost in the indirect manner by the written word He has given us.

6. “By love unfeigned” – This is not a fake love, but genuine. It is not an emotionally based love, but one that is based on the actions that are in the best interests of others.

7. “By the word of truth” – This would be the very word of God, that which saves men’s souls (John 17:17).

8. “By the power of God” – In approving himself as a minister of God, he could be referring to the miraculous he was able to perform as an apostle (2 Cor. 12:12). We also must keep in mind that “the power of God unto salvation” is the gospel (Rom. 1:16).

9. “By the armour of righteousness on the right hand and on the left” – Finally, by this characteristic, no justified offense can be given, the ministry cannot be blamed, and Paul is approved as a minister of God in wielding the armour of righteousness – in the left hand the “shield of faith” and the right hand the “sword of the Spirit” (Eph. 6:16-17).

By honour and dishonour, by evil report and good report: as deceivers, and yet true; As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things (2 Cor. 6:8-10).

A final listing of nine is penned by the apostle as contrasting accusations and circumstances that also show him to be approved of God.

1. “By honour and dishonour” – Among the influence within the church at Corinth, Paul was held in honor by some, and the Judaizing teachers had tarnished his repute with others.

2. “By evil report and good report” – Interestingly, each of the words ending with “report” here are from two different Koine Greek words – dusphemia (Strong’s 1426), meaning “defamation,” and euphemia (Strong’s 2162), meaning “praise.” Paul was the focal point of each of these among the Corinthians, and the faithful of today can expect no less (Matt. 5:11-12; John 15:18-20).

3. “As deceivers, and yet true” – Notice the word “as” used here. This indicates that it’s not actual, not actually deceivers. (It would be well to note that when the word “as” is used, it can be interchangeable with the word “like” or the word “while.” The first sense is meaning seen in the likeness of, but not actual; the second is during or parallel with. Uniformity dictates that in this context “as” means “in the likeness of, but not actual”). Paul was not a deceiver, but some saw him that way. However, his word was in truth.

4. “As unknown, and yet well known” – Some of the Corinthians had turned a blind eye to the proofs Paul had effected amongst them, particularly the miraculous (2 Cor. 12:12). They may act as though they didn’t know him in the sense of his apostolic office, but they certainly knew better; they knew him well. Many denominationalists know the truth when it’s taught to them, but they turn a similar blind eye to it.

5. “As dying, and, behold, we live” – His body can be beaten, worn down, and killed, but his spirit is eternal; he’s not really dying. Life is everlasting in Christ.

6. “As chastened, and not killed” – In spite of the sufferings he endured, these were not true chastenings of men (he had done nothing deserving), but that of God. Why? For the purpose of example, encouragement, and growth in others. Moreover, at the moment, his opposers still had not succeeded in their purpose of killing him (Heb. 12:6; Ps. 118:18; Acts 14:19; Acts 22:22).

7. “As sorrowful, yet alway rejoicing” – Some moments in this life may seem to cause sorrow, but to the faithful, we are to remember the everlasting life we have in Christ and always rejoice. This Paul did “giving no offense in any thing, that the ministry be not blamed” and approving himself as a minister of God (Phil. 4:4).

8. “As poor, yet making many rich” – Though Paul seemed as a poor man, yet he, by Christ, provided the greatest riches to all who heard him preach and all who read and abide by his writings today (2 Cor. 8:9).

9. “As having nothing, and yet possessing all things” – Again, looking into his supposed state of poverty, he actually lacked nothing and possessed everything he would ever need, including the eternal hope of heaven (Mark 10:29-30; Matt. 6:33). Consider the following passages:

Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me (Phil. 4:5-9, 11-13).

O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels. Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged (2 Cor. 6:11-13).

Paul is indicating to the Corinthians that he has just spoken boldly and openly to them regarding the characteristics of himself verses the Judaizing teachers, which apparently were still holding some influence over them. He also speaks to the affection he has towards them. The word “straitened” is a nautical term meaning “pressed, difficult, and narrow.” Paul’s feelings for the Corinthians were not strained by what he had to tell them. It does seem, however, that they had a feeling of strain towards Paul, as some of the things he corrected them in may have been difficult to take. “Recompence” means to exact something back. Paul shows deep desire for the same affection from them as he had for them. He had begotten them in the Lord. He had taught them the gospel, as he felt the love for them a father would have for his children. Paul wanted them to enlarge their heart towards him after the same affection.

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? (v. 14-15)

Due to the fact that Paul is making his defense of his apostleship, he makes warning here regarding those who, in truth, do not believe. The Judaizing teachers were only seeking dominance over the Corinthians’ faith for selfish gain. The Judaizing teachers were unbelievers and attempting to take the place of Paul, making themselves out to be something they were not. Paul told them not to be “yoked together with,” literally not to be working together with them towards a common goal. Righteousness is to have no “fellowship,” or joint participation, with unrighteousness (literally lawlessness, or those who will not submit themselves to God’s law) (Eph. 5:11). Even those who are religious are considered to be practicing lawlessness or iniquity, as Paul is dealing with here (Matt. 7:21-23). Communion here, is the term we commonly see translated as fellowship, koinonia. Again, the “light,” or way of Truth, is to have no social intercourse, or common balanced ground, with “darkness” or those of Satan and servants of sin (Acts 26:17-18).

“Concord” indicates harmony, and “Belial” is a reference to an evil one, or Satan himself. Paul is saying here that there is no harmony between Christ and Satan, nor between the people of Christ (Christians) and the people of Satan – a clear reference to those Judaizing teachers who were attempting to derail the Corinthians’ faith. “Belial” would also be a reference to anyone who is not in accordance with God’s will. Those who believe are those who obey the Will of God (1 Pet. 2:7). An “infidel” is one who does not believe and is therefore disobedient. What part/portion/share has one who believes with one who does not?

And what agreement hath the temple of God with idols? 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 (2 Cor. 6:16).

It must be understood that the physical temple of Old Testament times was sacred in that any idols entering it would be of the utmost insult to God. There was absolutely no agreement or mutual connection between the temple of God and idols. Each Christian, now, is the temple of God and makes up a part of the whole of the temple collectively, the church (1 Cor. 3:16; 6:19; Eph. 2:21; 1 Pet. 2:5). Associating with the wicked (the Judaizing/false teachers) was the same as introducing idols into God’s temple. This would have been one of the worst of insults towards those Judaizing teachers, as is course for the New Testament (Matt. 3:7; 12:34; Acts 7:51; Phil. 3:2). These scriptural examples show it is not wrong to label men similarly today; some brethren do so and are wrongly criticized for it. Paul is basically saying here that the Corinthians’ association with the Judaizing teachers was like bringing idols into the temple of 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” was said of the people of God of the Old Testament – physical Israel (Exo. 29:45; Lev. 26:12; Eze. 37:27). And Paul here applies it to the people of God of the New Testament – spiritual Israel, the church (Gal. 6:16).

Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty (2 Cor. 6:17-18).

Paul hits the point one final time here: separate yourselves from those false teachers (cf. 1 Cor. 5:6; 2 Pet. 2:1-2). This is the point God made with Israel (Isa. 52:11). The promises of this passage are certain of God, to be His sons and daughters, to have Him as our Father (as opposed to Satan, John 8:44) (Jer. 31:1). But this is contingent upon our obedience to His commands – specifically here, to not fellowship false teachers. And this is what Paul was teaching the Corinthians.

Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7:1).

The promises just mentioned in verses 16-18 are in view here: “I will dwell in them, and walk in them; and I will be their God, and they shall be my people,” “I will receive you,” and “And will be a Father unto you, and ye shall be my sons and daughters.” Having these, Paul implores the Corinthians to cleanse themselves of all impurities—both of action and mind—“from all filthiness of the flesh and spirit.” “Perfecting” indicates a continuous action, always working towards that goal of complete holiness. “Fear” is that reverential fear that is afraid, not of His retribution, but of displeasing Him, of failing in our duty of the ultimate respect God deserves.

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