Bible Commentaries
2 Corinthians 6

Verse 1

2Co 6:1

2 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.]

Verse 2

2Co 6:2

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.]

Verse 3

2Co 6:3

2 Corinthians 6:3

giving 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.”]

Verse 4

2Co 6:4

2 Corinthians 6:4

but 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.

Verse 5

2Co 6:5

2 Corinthians 6:5

in 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.

Verse 6

2Co 6:6

2 Corinthians 6:6

in 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).]

Verse 7

2Co 6:7

2 Corinthians 6:7

in 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.]

Verse 8

2Co 6:8

2 Corinthians 6:8

by 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.

Verse 9

2Co 6:9

2 Corinthians 6:9

as 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.]

Verse 10

2Co 6:10

2 Corinthians 6:10

as 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.

Verse 11

2Co 6:11

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.]

Verse 12

2Co 6:12

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.

Verse 13

2Co 6:13

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.

Verse 14

2Co 6:14

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.]

Verse 15

2Co 6:15

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.

Verse 16

2Co 6:16

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.

Verse 17

2Co 6:17

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.

Verse 18

2Co 6:18

2 Corinthians 6:18

and 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.]