2 Coríntios 6
Ray Stedman · Citado em PreceptAustin
2 Coríntios 6
Stedman - The paradoxical Christian - In his book That Incredible Christian, A.W. Tozer describes some of the many paradoxes one finds in authentic Christianity--and in authentic Christians: At the heart of the Christian system lies the cross of Christ with its divine paradox. The power of Christianity appears in its antipathy toward, never in its agreement with, the ways of fallen men. The truth of the cross is revealed in its contradictions. ... Simply observe the true Christian as he puts into practice the teachings of Christ and His apostles. Note the contradictions: The Christian believes that in Christ he has died, yet he is more alive than before and he fully expects to live forever. He walks on earth while seated in heaven and though born on earth he finds that after his conversion he is not at home here. ... He loses his life to save it and is in danger of losing it if he attempts to preserve it. He goes down to get up. If he refuses to go down he is already down, but when he starts down he is on his way up. He is strongest when he is weakest and weakest when he is strong. Though poor he has the power to make others rich, but when he becomes rich his ability to enrich others vanishes. He has most after he has given most away and has least when he possesses most. He may be and often is highest when he feels lowest and most sinless when he is most conscious of sin. He is wisest when he knows that he knows not and knows least when he has acquired the greatest amount of knowledge. He sometimes does most by doing nothing and goes furthest when standing still. In heaviness he manages to rejoice and keeps his heart glad even in sorrow. He fears God but is not afraid of Him. In God's presence he feels overwhelmed and undone, yet there is nowhere he would rather be than in that presence. He knows that he has been cleansed from his sin, yet he is painfully conscious that in his flesh dwells no good thing. He loves supremely One whom he has never seen, and though himself poor and lowly he talks familiarly with One who is King of all kings and Lord of all lords, and is aware of no incongruity in so doing. He feels that he is in his own right altogether less than nothing, yet he believes without question that he is the apple of God's eye and that for him the Eternal Son became flesh and died on the cross of shame. ...Incredible Christian! [A. W. Tozer, That Incredible Christian (Wheaton IL: Tyndale House, special edition, undated), pp. 11-13.] These words of A. W. Tozer echo and expand upon the series of magnificent paradoxes Paul describes in his depiction of the authentic Christian in 2 Corinthians 6:8-10. He says that he and his fellow authentic Christians are genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything. Clearly, authentic Christians present an enigma to the world, because their lives consist of a series of paradoxes. Only the man or woman who stands poised between two worlds can qualify for such a description. The authentic Christian is in a highly vulnerable position, stretched between God and man. We must be content to be called imposters by some, to be thought of as unknown, to be threatened and punished, to be poor and have nothing--all the while knowing that, before God, the very reverse is true! As God sees us, we are his true children, known to all heaven, living and rejoicing in the spirit when the flesh is perishing, ever imparting the unsearchable riches of Christ to many, and being heirs of all creation when time trembles into eternity (2 Corinthians 6:3-10 Sensible Fanaticism) J C Philpot - Though we die, and die daily, yet, behold, we live; and in a sense, the more we die, the more we live. The more we die to self, the more we die to sin; the more we die to pride and self-righteousness, the more we die to creature strength; and the more we die to nature, the more we live to grace. And this runs all the way through the life and experience of a Christian. Nature must die, that grace may live. The weeds must be plucked up, that the crop may grow; the flesh be starved, that the spirit may be fed; the old man put off, that the new man may be put on; the deeds of the body be mortified, that the soul may live unto God. As then we die, we live. The more we die to our own strength, the more we live to Christ’s strength; the more we die to creature hope, the more we live to a good hope through grace; the more we die to our own righteousness; and the more we die to the world, the more we live to and for heaven. This is the grand mystery, that the Christian is always dying, yet always living; and the more he dies, the more he lives. The death of the flesh is the life of the spirit; the death of sin is the life of righteousness; and the death of the creature is the very life of God in the soul. (Ears from Harvested Sheaves) Streams in the Desert - “As dying and behold we live.” (2 Cor. 6:9.) I HAD a bed of asters last summer, that reached clear across my garden in the country. Oh, how gaily they bloomed. They were planted late. On the sides were yet fresh blossoming flowers, while the tops had gone to seed. Early frosts came, and I found one day that that long line of radiant beauty was seared, and I said, “Ah! the season is too much for them; they have perished”; and I bade them farewell. I disliked to go and look at the bed, it looked so like a graveyard of flowers. But, four or five weeks ago one of my men called my attention to the fact that along the whole line of that bed there were asters coming up in the greatest abundance; and I looked, and behold, for every plant that I thought the winter had destroyed there were fifty plants that it had planted. What did those frosts and surly winds do ? They caught my flowers, they slew them, they cast them to the ground, they trod with snowy feet upon them, and they said, leaving their work, “This is the end of you.” And the next spring there were for every root, fifty witnesses to rise up and say, “By death we live.” And as it is in the floral tribe, so it is in God’s kingdom. By death came everlasting life. By crucifixion and the sepulchre came the throne and the palace of the Eternal God. By overthrow came victory. Do not be afraid to suffer. Do not be afraid to be overthrown. It is by being cast down and not destroyed; it is by being shaken to pieces, and the pieces torn to shreds, that men become men of might, and that one a host; whereas men that yield to the appearance of things, and go with the world, have their quick blossoming, their momentary prosperity and then their end, which is an end forever.—Beecher. “Measure thy life by loss and not by gain, Not by the wine drunk, but by the wine poured forth. For love’s strength standeth in love’s sacrifice, And he who suffers most has most to give.” 2 Corinthians 6:10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things. KJV 2 Corinthians 6:10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. NET 2 Corinthians 6:10 as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything. BGT 2 Corinthians 6:10 ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες. NLT 2 Corinthians 6:10 Our hearts ache, but we always have joy. We are poor, but we give spiritual riches to others. We own nothing, and yet we have everything. ESV 2 Corinthians 6:10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything. NIV 2 Corinthians 6:10 sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything. YLT 2 Corinthians 6:10 as sorrowful, and always rejoicing; as poor, and making many rich; as having nothing, and possessing all things. ASV 2 Corinthians 6:10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. CSB 2 Corinthians 6:10 as grieving yet always rejoicing; as poor yet enriching many; as having nothing yet possessing everything. MIT 2 Corinthians 6:10 as being grieved continually, but rejoicing, as poor, but making many wealthy, as holding nothing, yet having everything. NKJ 2 Corinthians 6:10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. NRS 2 Corinthians 6:10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything. NAB 2 Corinthians 6:10 as sorrowful yet always rejoicing; as poor yet enriching many; as having nothing and yet possessing all things. NJB 2 Corinthians 6:10 in pain yet always full of joy; poor and yet making many people rich; having nothing, and yet owning everything. GWN 2 Corinthians 6:10 People think we are sad although we're always glad, that we're beggars although we make many people spiritually rich, that we have nothing although we possess everything. BBE 2 Corinthians 6:10 As full of sorrow, but ever glad; as poor, but giving wealth to others; as having nothing, but still having all things. sorrowful: 2Co 2:4 2Co 7:3-10 Mt 5:4,12 Lu 6:21 Joh 16:22 Ac 5:41 16:25 Ro 5:2,3 Ro 9:2 12:15 15:13 Php 4:4 1Th 3:7-10 5:16 Heb 10:34 Jas 1:2-4 1Pe 1:6-8 4:13 poor: 2Co 6:4 making: 2Co 4:7 2Co 8:9 Ro 11:12 Eph 3:8,16 Col 3:16 1Ti 6:18 Jas 2:5 Rev 2:9 and: 2Co 4:15 Ps 84:11 Pr 16:16 Mt 6:19,20 Lu 16:11,12 1Co 3:21-23 1Ti 4:8 Rev 21:7 2 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 2:4+ For out of much affliction and anguish of heart I wrote to you with many tears; not so that you would be made sorrowful, but that you might know the love which I have especially for you. 2 Corinthians 8:9+ For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. Psalms 84:11 (POSSESSING ALL THINGS) For the LORD God is a sun and shield; The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly. Proverbs 16:16 (POSSESSING WHAT IS OF TRUE LASTING VALUE) How much better it is to get wisdom than gold! And to get understanding is to be chosen above silver. 1 Timothy 4:8+ (TEMPORAL AND ETERNAL PROFIT) for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. John 16:21-22 “Whenever a woman is in labor she has pain (SORROW - lupe), because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. “Therefore you too have grief now (JESUS' CRUCIFIXION); but I will see you again (RESURRECTION), and your heart will rejoice, and no one will take your joy away from you. Acts 5:41+ (HERE IS A KEY TO REJOICING EVEN IN SORROW OR PAIN) So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name. SAD MAN, JOYFUL MAN POOR MAN, RICH MAN A T
2 Coríntios 6
Stedman - There is only one word on God's clock. It is now. "Now is the acceptable time." "Now is the day of salvation." When are you going to start acting in love toward the people you live with? "Well," you say, "I've been planning to do it after the first of the year. I'm going to make a New Year's resolution." No, God says, "Now is the accepted time." The devil's time is always tomorrow. That is why we never get around to it. God's time is always today, now. When are you going to reach out to your neighbors and become friends with them so that you might have an opportunity, hopefully, to share with them the change in your own life and heart? Well, now is the only time you have got. You do not have yesterday; it is gone. You may not get tomorrow. What you have is now; therefore, the Word of God always addresses us in this existential fashion. If you are going to act and you see something that needs to be done, do it now. Do not wait. Begin to live now. Enter into life now. That is God's time. Nothing else will avail. So, as Paul contemplates this great message of a beseeching God reaching out to a dying, despairing world with a cure for all its troubles, pleading with man, he sees us as involved in the process with him. And his appeal to us is, "Don't wait. Do it now." (The Word for this Hour) Acceptable (favorable) (1184) dektos from dechomai - to accept or receive favorably) means accepted (see Webster below), acceptable, welcome (willing permitted or admitted), pleasing (giving pleasure, agreeable, gratifying). Dektos describes one of whom there is or has been a favorable decision of the will. It conveys the picture of a "open" reception, much like when one puts the "welcome mat" on their front door step, something Jesus did not experience even in His own hometown! (Lk 4:24 - He was not "dektos" - not welcome) Thankfully, God puts out the "welcome (home) mat" for all who fear and obey Him. (Acts 10:35). As note below, the adjective is very common in the LXX in a sacrificial sense. dektos was "Used with elements of time such as kairos, season (Lk 4:19+), and eniautós , year (2Cor. 6:2), meaning a time in which God has pleasure, and which He Himself has chosen. Dektos has the basic meaning “what one can accept.” Dektos - 5v in NT - Lk. 4:19+ = "to proclaim the favorable (acceptable) year of the Lord" (Isa 61:2a+); Lk. 4:24; Acts 10:35; 2 Co. 6:2; Phil. 4:18 = "you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God." Time (opportunity, proper time) (2540) kairos means a point of time or period of time, time, period, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It describes the period as especially appropriate and favorable (the right time). Kairos is something that lasts for a season and thus is temporary, enduring only for a specific period of time, a period which is especially appropriate, a favorable time, the right time. The implication of kairos is when the time or season is passed, so too has the opportunity. This reminds me of the phrase Carpe Diem (Seize the Day), Redeem the Time. Salvation (4991) soteria from soter = Savior in turn from sozo = save, rescue, deliver) (Click here or here for in depth discussion of the related terms soter and sozo) describes the rescue or deliverance from danger, destruction and peril, literally as with the ark that provided salvation (Heb 11:7+) from the flood (cf Acts 27:34+ "food...for your preservation"). Figuratively it refers to spiritual salvation as in 2Co 6:2 (cf Lk 1:77+). Salvation is a broader term in Greek than we often think of in English and includes ideas of restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction. Helped (came to aid) (997)(boetheo from boe = a cry, exclamation + théō = to run) means to run on hearing a cry, to give assistance (especially to those in danger) or meet an urgent distress call. To supply urgently needed help. To render assistance to someone in need, furnish aid. TDNT adds it means "to hasten to the help of the oppressed," and then "to help. Boetheo is often used of the physician. Boetheo is used also the healings of Jesus (Mk. 9:22, 24; Mt. 15:25). Similarly in Ac. 16:9; Rev. 12:16. Of God as the One who helps it is used only at 2 Cor. 6:2, quoting Isa. 49:8. It is used of help in religious need at Mk. 9:24; Heb. 2:18. Boethéo means to succor (KJV reads "He is able to succour them that are tempted") which is a word you may not be too familiar with, but which means literally to run to or run to support hence, to help or relieve when in difficulty, want or distress; to assist and deliver from suffering; as, to succor a besieged city; to succor prisoners. (succor is derived from Latin succurrere = to run up, run to help, from sub- = up + currere to run). Büchsel suggests it first meant “to run on a call to help,” (“boētheō,” Kittel, 1:628). This meaning may be reflected in Acts 21:28 where some Asian Jews incited a mob to attack Paul in the temple. Remembering the military sense, it is interesting that the use of this word in the Gospels is related to appeals to Jesus to cast out demons (Matthew 15:25; Mark 9:22,24). 8v in NT - come to...aid(1), come to the aid(1), help(4), helped(2). Mt. 15:25; Mk. 9:22; Mk. 9:24; Acts 16:9; Acts 21:28; 2 Co. 6:2; Heb. 2:18; Rev. 12:16 Behold (2400)(idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!"
2 Coríntios 6
Stedman summarizes the reason for this next section and ties it with the previous discussion of receipt of the grace of God in vain - an understanding of the new covenant that does not drastically alter the way of life is a useless thing. Paul's primary concern in this final section is to address the problem of communication with others who do not yet know this great secret of godlikeness, whether they are new Christians or still unregenerate. The new covenant cannot be lived in isolation but must bring us into contact with others, both Christians and non-Christians, because authentic Christianity is designed for the world as it is. Therefore, the apostle says: "We put no stumbling block in anyone's path, so that our ministry will not be discredited. Rather, as servants of God we commend ourselves in every way" (2 Corinthians 6:3,4). There follows then a most remarkable list of very practical ways by which the new covenant may be commended to others. (2 Corinthians 6:3-10 Sensible Fanaticism) Murray Harris entitles 2Co 6:3-10 "The hardships of apostolic service." (ED: I would add these would be applicable to most ministries of most pastors.) Kruse - Paul has exhorted his readers ‘not to accept the grace of God in vain’, and here insists that his own conduct as God’s messenger does not constitute a stumbling-block which might hinder the proper acceptance of God’s grace by others. (Full text of the Tyndale NT Commentary on 2 Corinthians ) Giving (present tense - continually) no cause for offense in anything - The Greek literally reads "no one in not anything" -- this repetition of negatives emphasizes Paul's desire that none of their lives should ever bring reproach to the ministry of the Gospel. Ambassadors of Christ need to live and act like Christ. Is this not a worthy goal for EVERY ministry of the Gospel (whether lay or professional, all believers are ministers/ambassadors of the Gospel and the "ministry of reconciliation." 2Co 5:18-20+) NIV = "We put no stumbling block in anyone's path." CSB = "We give no opportunity for stumbling to anyone." MIT = "Do nothing that trips up anyone in any way" Paul is saying they did not give anyone an occasion to take offense at their ministry. That is to say, their ministry did not cause others to stumble or be tripped up (which is the meaning of prokope). J
2 Coríntios 6
Stedman applies 2Co 6:3-10 to our ministries writing "The apostles were pattern Christians, chosen to experience the full range of pressures and possibilities in order that we might have in them (and supremely in the Lord Jesus) an example to follow. It is not likely that we will be called upon to endure all these experiences, but we will surely be asked to endure some of them. Let us remember that the world around is watching us and only the manifestation of what Paul lists here will commend us to those who are watching our lives." (2 Corinthians 6:3-10 Sensible Fanaticis) Kruse - If fault could be found in his ministry, and there were in Corinth those only too prepared to find it, then presumably that could be used as an excuse to reject his message.(Full text of the Tyndale NT Commentary on 2 Corinthians ) Paul called for all who would be leaders in the church to be above reproach writing "It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach." (1 Timothy 3:1-2) THOUGHT - Every believer is in ministry whether formally or informally and so like Paul we all need to be careful that our lives match what we say. We could list plenty of examples today of how a ministry has been discredited because of the lives of the people in it (the saddest example in the last several decades is Ravi Zacharias). Offense (4349)(proskope from proskopto - to stumble from prós = to, against + kópto = cut, strike) means an occasion for stumbling. “the occasion or cause of offense” or “the reason for making a misstep." Not found in Lxx. Discredited (3469)(momaomai from momos = blame, disgrace, blemish) means to find fault with, to discredit by implying blame. It includes the ideas of criticize or censure. To attribute blame to someone. Only twice - 2Co 6:3 and 2Co 8:20. One use in Lxx = Pr 9:7. 2 Corinthians 6:4 but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, KJV 2 Corinthians 6:4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, NET 2 Corinthians 6:4 But as God's servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, BGT 2 Corinthians 6:4 ἀλλ᾽ ἐν παντὶ συνιστάντες ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, NLT 2 Corinthians 6:4 In everything we do, we show that we are true ministers of God. We patiently endure troubles and hardships and calamities of every kind. ESV 2 Corinthians 6:4 but as servants of God we commend ourselves in every way: by great endurance, in afflictions, hardships, calamities, NIV 2 Corinthians 6:4 Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; YLT 2 Corinthians 6:4 but in everything recommending ourselves as God's ministrants; in much patience, in tribulations, in necessities, in distresses, ASV 2 Corinthians 6:4 but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses, CSB 2 Corinthians 6:4 But as God's ministers, we commend ourselves in everything: by great endurance, by afflictions, by hardship, by difficulties, MIT 2 Corinthians 6:4 But in everything demonstrate yourselves to be God's servants by having much patience: in troubling situations, in times of necessity, in calamities, NKJ 2 Corinthians 6:4 But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, NRS 2 Corinthians 6:4 but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, NAB 2 Corinthians 6:4 on the contrary, in everything we commend ourselves as ministers of God, through much endurance, in afflictions, hardships, constraints, NJB 2 Corinthians 6:4 but in everything we prove ourselves authentic servants of God; by resolute perseverance in times of hardships, difficulties and distress; GWN 2 Corinthians 6:4 Instead, our lives demonstrate that we are God's servants. We have endured many things: suffering, distress, anxiety, BBE 2 Corinthians 6:4 But in everything making it clear that we are the servants of God, in quiet strength, in troubles, in need, in sorrow, but in everything: 2Co 2:17 2Co 7:11 Ac 2:22 Ro 14:18 Ro 16:10 1Co 9:11 1Th 2:3-11 1Ti 2:15 commending, 2Co 4:2 Ro 5:8 as servants of God: 2Co 3:6 11:23 Isa 61:6 Joe 1:9 2:17 1Co 3:5 4:1 1Th 3:2 1Ti 4:6 in much endurance 2Co 12:12 Lu 21:19 Ro 5:3,4 Col 1:11 1Th 5:14 1Ti 6:11 2Ti 3:10 Heb 12:1 Jas 5:7-10 Rev 1:9 3:10 in afflictions: 2Co 4:17 Ac 20:23-24 Col 1:24 1Th 3:3 2Ti 1:8, 3:11-12, 4:5 in hardships: 2Co 11:9,27 12:10 Ac 20:34 1Co 4:11-12 Php 4:11-12 in distresses,: 2Co 4:8 Ro 8:35-36 1Th 3:7 2 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 3:1-3+ Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? 2 You are our letter, written in our hearts, known and read by all men; 3 being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. 2 Corinthians 4:2+ but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. 2 Corinthians 4:8+ we are afflicted in every way, but not crushed; perplexed, but not despairing; Colossians 1:24+ Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions. Romans 5:3-4+ (ENDURANCE) And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance (hupomone); 4 and perseverance (hupomone), proven character; and proven character, hope; Romans 15:5+ (ENDURANCE) Now may the God who gives perseverance (hupomone); and encouragement grant you to be of the same mind with one another according to Christ Jesus, 2 Corinthians 12:12+ (ENDURANCE) The signs of a true apostle were performed among you with all perseverance (hupomone), by signs and wonders and miracles. 1 Thessalonians 3:3+ (DIVINELY DESTINED DIFFICULTIES) so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this. 1 Corinthians 4:11-12+ To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; 12 and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; PAUL RECOUNTS HIS COMMENDABLE RESUME Commend [from Latin commendare: com-, intensive prefix + mandare, to entrust] means to praise as worthy; to entrust, to acclaim, to laud, to express approval of; to praise, to represent as worthy, qualified, or desirable, to cause to be worthy of recommendation, to present or represent as being worthy of regard, confidence, kindness, etc; Recall that in 2Co 5:12 Paul had stated "We are not again commending ourselves to you but are giving you an occasion to be proud of us." Ray Stedman explains "it may seem a contradiction for Paul to say here: "as servants of God we commend ourselves in every way," after he has said in 2Co 5:12, "We are not trying to commend ourselves to you again." The commendation he speaks of in chapter 5 is that of words: boastful self-commendation which seeks to impress others. Here in chapter 6 it is the commendation of deeds and attitudes which speak for themselves." But - Term of contrast. What is Paul contrasting? In this case what follows is more of an authentication of a no fault ministry. In everything (present tense - continually) commending ourselves as servants of God (cf servants of Christ - 1Co 4:1+) - NLT = "In everything we do we show that we are true ministers of God." Ministry is not about being “great” or exercising authority over others, telling them what to do. Ministry is all about being a servant of others. Paul now elaborates on just what “ministry” is all about. Kruse - What is involved here is not primarily personal commendation, something which the apostle eschewed (2Co 3:1; 2Co 5:12), but the commendation of a ministry. (Full text of the Tyndale NT Commentary on 2 Corinthians ) Pulpit Commentary on commending ourselves - He is again referring to the insinuation, which had evidently caused him deep pain, that he was not authorized to preach, as his Judaic opponents were, by “letters of commendation” (2Co 3:1–3+) from James or from the elders at Jerusalem. His credentials came from God, who had enabled him to be so faithful. (2 Corinthians 6) John
2 Coríntios 6
Stedman - Clement of Rome tells us the apostle was put into prison seven times, though only four of these are recorded in the Scriptures. At least two imprisonments were for more than two years, so Paul spent at least five years in prison and perhaps much more. (2 Corinthians 6:3-10 Sensible Fanaticis) In his last communication Paul testifies how the imprisonments were not impediment writing "for which I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned." (2Ti 2:9+) In fact he wrote the "prison epistles" (Ephesians, Philippians, Colossians, Philemon) during this time showing us how we can always redeem the time, regardless of our circumstances or situation. In tumults (akatastasis - riots, civil disorders) - Describes situations of confusion, times of "rebellions" or uprisings, sometimes in open defiance of civil authority. See Luke's descriptions of numerous tumults in Paul's ministry - Acts 13:50, Acts 14:19 Acts 16:19-23, Acts 17:5 Acts 18:12-17 Acts 19:23-34 Acts 21:27-35 Acts 22:23 Acts 23:10. Stedman notes that tumults "is a reference to the riots and mob violence which he sometimes provoked by the sweeping social changes his preaching produced. Perhaps nothing is more frightening than an angry mob, out of control, bent upon venting its rage upon some hapless victim. But Paul was enabled by God to endure all of these encounters and trials with triumphant courage." (2 Corinthians 6:3-10 Sensible Fanaticis)
2 Coríntios 6
Stedman - What was the secret of such endurance? It was never by a clenching of his fists, a jutting of his jaw, and a determination of his will to show the world how much he could take for Christ. Such an approach would soon have left even Paul broken and defeated, as he actually was in the early days of his Christian life. No, the secret of triumphant endurance was the new covenant--"everything coming from God, nothing coming from me"! There was a certain kind of character he possessed which saw him through his troubles. It had to be invariable, or nearly so, for he never knew when it would be required. It consisted of four elements. (2 Corinthians 6:3-10 Sensible Fanaticism) In purity (hagnotes) - Paul's (moral) purity to the church at Corinth reflects his dedication to them and his blamelessness before God. He served God as a vessel of honor, leaving us all his example to imitate (2Ti 2:21+, 1Cor 11:1+). Paul could never be accused of immorality (recall Corinth was a hotbed of immorality). J
2 Coríntios 6
Stedman on purity - This refers to the careful avoidance of all sin which defiles or stains the flesh or spirit. Paul never allowed himself to be found in a compromising relationship with anyone. He carefully guarded not only his behavior, but his thought life, for he knew that is where defilement begins. Whenever he found himself toying with impurity, he immediately brought it to the Lord Jesus and obtained His cleansing and forgiveness. (2 Corinthians 6:3-10 Sensible Fanaticism) Dan Mitchell on purity - This "may have a moral sense or a constitutional sense. That is, it may refer to freedom from immorality or singleness of motive and purpose. It is not unlikely that Paul has both in view." (2 Cor - Grace Under Siege) Michael Andrus - When Jan and I visited the city of Ephesus in Turkey we marveled at the truly breath-taking ancient ruins there. One of the best preserved buildings is the library that stood there when Paul walked those streets. But in the corner of the library there was a room where only men were allowed, and out of that room there was a secret tunnel to the brothel across the street. A lot of men in Ephesus were going to the library but not to read books! Paul, however, rejected such behavior and kept his own life pure before God. In knowledge (gnosis) -"Biblical world view." Knowledge was spiritual knowledge, which was revealed to Him by the Spirit (cf 1Co 2:10, cf Eph 3:4) and imparted to the church, not his own natural knowledge or his vast knowledge as a former Pharisee. Others think the context suggests the thought is that Paul had knowledge and insight which allowed him to cope with the manifold difficulties. Stedman on knowledge - His mind was deliberately set upon truth, as he had learned it from the Scriptures and revelations of the Lord. He judged all persons and events, not from a human point of view, but from the divine viewpoint as revealed by the Spirit. The doctrine of Scripture was always his guide. (2 Corinthians 6:3-10 Sensible Fanaticism) Pulpit Commentary - The word gnosis had not yet acquired the fatal connotations which afterwards discredited it. (2 Corinthians 6) In patience (makrothumia) - Patience describes Paul's "long fuse" (makrothumia) with difficult, adversarial people. This is one component of the fruit of the Spirit in Gal 5:22+, underscoring that Paul was a man continually filled with the Spirit (Eph 5:18+), a man who continually walked by the Spirit's power (Gal 5:16+). Stedman is probably correct when he writes "By nature Paul was impatient and hard driving. But he learned by the Spirit to wait for others to catch up, to be understanding about their weaknesses, and to wait quietly for the Lord to do the work of correction that was needed, for "to his own master he stands or falls" (Romans 14:4+)." Pulpit Commentary - (2Ti 3:10; 4:2). The patient endurance of insults, of which St. Paul shows a practical specimen in this Epistle, and still more in Phil. 1:15–18. (2 Corinthians 6) So how does Paul commend his ministry (instead of putting an obstacle in the way)? Instead of grumbling, complaining, seeking to avenge himself, etc, he is patient (long fuse) and kind (goodness in action) and under the Spirit's control (does not grieve or quench the Spirit by sinful attitudes) and dispensing unconditional love, this latter reminding me of Jesus "impossible" (but "Him-possible") command to "love your enemies." (Mt 5:44) In kindness (chrestotes) refers to a gracious attitude with the idea of furnishing what is useful, profitable and needed, something Paul practiced with the Corinthians. It is goodness in action. In short Paul's mindset was always to do good to others in need. Kindness is a fruit of the Spirit (Gal 5:22+) Who enabled Paul to manifest this attribute. This recalls Paul's words of 1Co 13:4 "love is kind (chresteuomai in present tense)." In the Holy (hagios) Spirit (pneuma) - In the Holy Spirit is locative of sphere indicating that all of Paul's ministerial activities were carried out in the "atmosphere" of, the enabling power of, the Holy Spirit. This list of commendations would fall apart without the enabling power of the Spirit, in Whose power Paul continually walked (Gal 5:16+) Andrus - The Spirit is ultimately the source of all the spiritual qualities Paul has just mentioned. Though those qualities are evident, he does not take any credit for them. He knows good and well that they are the fruit of the Spirit–qualities that only God can produce in a person’s life J
2 Coríntios 6
Stedman - Behind everything else and at the root of it all was "the Holy Spirit." The Third Person of the Godhead is the gift of both the Father and the Son, serving as the guarantee of all else to come, dwelling permanently in Paul's heart, was the uncreated source of all that sustained Paul. It was the Spirit's constant delight to release to Paul at all times "the life of Jesus." Jesus Himself, by the Spirit, lived in Paul and upheld and empowered him, just as He lives in us and upholds us and empowers us through all our trials and tribulations. That "life of Jesus" invariably consists of three elements: love, truth, and power. This "life of Jesus" was continually supplied to Paul through the Spirit, explaining all that He was and did. This was the "sincere love," "truthful speech," and "the power of God" Paul talked about. No wonder he could handle life the way he did! (2 Corinthians 6:3-10 Sensible Fanaticism) Pulpit Commentary - To the special gift of the Spirit Paul attributed all his success (1Th 1:5; Ro 15:18, 19). (2 Corinthians 6) In genuine (anupokritos), love (agape) - Paul's Spirit enabled supernatural love (agape) for the Corinthians was sincere, authentic, genuine (anupokritos), without pretense or "mask." It was also a component of the fruit of the Spirit (Gal 5:22+) Pulpit Commentary - Love is the surest fruit of the Spirit, and the best of all spiritual gifts (2Co 12:15; 1Cor. 8:1–13; Ro 12:9, etc.)(2 Corinthians 6) Purity (54)(hagnotes from hagnos - chaste, In religious language it is primarily an attribute of deity; then it refers to things having some relation to the deity) means purity, sincerity, a quality of behavior that is morally clean, blamelessness. Knowledge (1108) gnosis from ginosko = to know especially experientially) in simple terms is the possession of information of what is known. Gnosis describes the comprehension or intellectual grasp of something. Gnosis refers to knowledge gained by experience in contrast to intuitive knowledge. In the present context given the fact that Paul had the mind of Christ (1Co 2:16+), this knowledge was not like the experiential knowledge of a natural (fleshly, unregenerate) man. Patience (3115) makrothumia rom makros = long, distant, far off, large + thumos = temper, passion, emotion or thumoomai = to be furious or burn with intense anger) is literally long-temper (as opposed to "short tempered), a long holding out of the mind before it gives room to action or passion ("a long fuse!"). It describes a state of emotional calm or quietness in the face of provocation, misfortune or unfavorable circumstances. Makrothumia is the capacity to be wronged and not retaliate. It is the ability to hold one's feeling in restraint or bear up under the oversights and wrongs afflicted by others without retaliating. It is manifest by the quality of forbearance under provocation. It is used of God's patience toward sinful men (see note Romans 2:4) and of the attitude which Christians are to display. Kindness (5544) chrestotes from adjective chrestos = useful, profitable in turn from chraomai = to furnish what is needed in turn from chráo = lend, furnish as a loan) is a gracious attitude, and thus describes the quality of being helpful and beneficial. It connotes genuine goodness and generosity of heart. Kindness is an attribute of God and a quality desirable but not consistently found in men Genuine (sincere) (505) anupokritos from a = negative prefix meaning without + hupokrinomai [see below] = to pretend, this Greek verb being a combination of hupó = under, indicating secrecy + krino = to judge) is literally without play acting, without playing the part or without hypocrisy. Anupokritos describes that which is unhypocritical, genuine (faith, love and wisdom in Scripture) and without show or pretense (pretense = a claim made or implied and especially one not supported by fact). Love (26) agape is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (fruit of the Spirit - Gal 5:22+). 2 Corinthians 6:7 in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, KJV 2 Corinthians 6:7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, NET 2 Corinthians 6:7 by truthful teaching, by the power of God, with weapons of righteousness both for the right hand and for the left, BGT 2 Corinthians 6:7 ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, NLT 2 Corinthians 6:7 We faithfully preach the truth. God's power is working in us. We use the weapons of righteousness in the right hand for attack and the left hand for defense. ESV 2 Corinthians 6:7 by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; NIV 2 Corinthians 6:7 in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; YLT 2 Corinthians 6:7 in the word of truth, in the power of God, through the armour of the righteousness, on the right and on the left, ASV 2 Corinthians 6:7 in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, CSB 2 Corinthians 6:7 by the message of truth, by the power of God; through weapons of righteousness on the right hand and the left, MIT 2 Corinthians 6:7 by truthful speech, by God's power, through using the weapons of righteousness for offense and defense, NKJ 2 Corinthians 6:7 by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, NRS 2 Corinthians 6:7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; NAB 2 Corinthians 6:7 in truthful speech, in the power of God; with weapons of righteousness at the right and at the left; NJB 2 Corinthians 6:7 in the word of truth and in the power of God; by using the weapons of uprightness for attack and for defence: GWN 2 Corinthians 6:7 truthfulness, and the presence of God's power. We demonstrate that we are God's servants BBE 2 Corinthians 6:7 In the true word, in the power of God; with the arms of righteousness on the right hand and on the left, in the word of truth: 2Co 1:18-20 4:2 7:14 Ps 119:43 Eph 1:13 4:21 Col 1:5 2Ti 2:15 Jas 1:18 in the power of God: 2Co 10:4,5 13:4 Mk 16:20 Ac 11:21 1Co 1:24 2:4,5 Eph 1:19,20 3:20 Heb 2:4 by the weapons of righteousness: Isa 11:5 59:17 Ro 13:12,13 Eph 6:11-20 1Th 5:8 2Ti 4:7 for the right hand and the left: Ex 14:22 Pr 3:16 1Chr 12:1,2 2 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 4:2+ (THE WORD OF TRUTH) we have renounced the things hidden because of shame (TRUTH IS BY DEFINITION ESSENTIALLY THAT WHICH IS NOT HIDDEN, THAT WHICH IS UNCONCEALED AND SPEAKS OF INTEGRITY AND HONESTY), not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. 1 Corinthians 1:18+ (THE POWER OF GOD) For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power (dunamis) of God. 1 Corinthians 2:1-5+ (THE POWER OF GOD) And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 3 I was with you in weakness and in fear and in much trembling, 4 and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith would not rest on the wisdom of men, but on the power (dunamis) of God. 2 Corinthians 4:7+ (THE POWER OF GOD) But we have this treasure in earthen vessels, so that the surpassing greatness of the power (dunamis) will be of God and not from ourselves 1 Corinthians 4:20+ (THE POWER OF GOD) For the kingdom of God does not consist in words but in power (dunamis). Romans 1:16+ (THE POWER OF GOD) For I am not ashamed of the gospel, for it is the power (dunamis) of God for salvation to everyone who believes, to the Jew first and also to the Greek. The triad in this passage provides Paul the supernatural enablement (Word, Spirit) to fight (weapons) the good fight of faith. In the word (logos) of truth (aletheia) - (cf 2Co 4:7; 1Co 2:4; 1Co 4:20) - NET renders it in "truthful teaching." In Colossians 1:5+ Paul refers to the Gospel as the word of truth and that could certainly be Paul's meaning in this context of commending his ministry, the foundation of which was the Gospel of the grace of God (Acts 20:24+, cf also "message [logos] of truth" in Eph 1:13). J
2 Coríntios 6
Stedman - Love, truth, and power all require response to be fully operative. Each will grow to infinite expansion if it is met by faith, though it be as small as a grain of mustard seed. The Corinthians were not being held back by Paul. He had opened his heart to them and told them everything he had learned from the Lord. Their present weakness was due to only one thing: a failure to respond to the truth they knew--a reluctance to act on what they had been told. So his appeal comes as a father to his children: "Widen your hearts!" The present low state of the church in the world is surely due to the same cause. Christians do not really believe what they sing about and profess. They have lost the consciousness of the greatness of God and his ability to act today. Dr. D. Martyn Lloyd-Jones, noted pastor of Westminster Chapel in London, England, has made an appeal similar to that of Paul's: I speak especially to those of us who are Evangelicals. We must not continue with our religious life and methods precisely as if nothing were happening round and about us, and as if we were still living in the spacious days of peace. We have loved certain methods. And how delightful they were! What could be more enjoyable than to have and to enjoy our religion in the form with which we have for so long been familiar? How enjoyable just to sit and listen. What an intellectual and perhaps also emotional and artistic treat. But alas! How entirely unrelated to the world in which we live it has often been! How little has it had to offer to men and women who have never known our background and our kind of life, who are entirely ignorant of our very idiom and even our presuppositions. But in any case how detached and self-contained, how removed from a world that is seething in trouble with the foundations of everything that has been most highly prized rocking and shaking. [D. Martyn Lloyd-Jones, The Plight of Man and the Power of God, p. 11.] (2 Corinthians 6:11-7:1 Watch Out for These) Tozer said “Paul was a little man with a vast interior life; his great heart was often wounded by the narrowness of his disciples. The sight of their shrunken souls hurt him much.” Kruse - The purpose of Paul’s long commendation (vv. 3–10) is to show that no fault was to be found in his ministry, and thereby to clear the ground for an appeal to the Corinthians for a full reconciliation with their apostle. Having done this, Paul proceeds immediately to his appeal (vv. 11–13). (Full text of TNTC 2 Corinthians) Our mouth has spoken freely (anoigo - openly, honestly, frankly) to you, O Corinthians (hear Paul's deep passion, his loving appeal) our heart (kardia) is opened wide - Phillips Paraphrase = "Oh, our dear friends in Corinth, we are hiding nothing from you and our hearts are absolutely open to you." Spoken freely is in the perfect tense describing this as the state of his speech (still open, honest, straightforward, frank) toward the Corinthians. Paul is simply saying that "he communicated with them; he told them what was going on in his own life; he shared with them his feelings, his struggles, his failures, his pressures, his problems, and he let them know where he was. That is always a mark of love. To open up to someone is to love him. Contrariwise, to close up and not communicate is to violate love. As I travel around the country, I find this is probably the number one problem in churches today. Christians actually think it is right for them to be closed in on themselves, to be private persons, unwilling to communicate who they are and how they feel and where they are in their lives. That, of course, is the way of the world. The world teaches us to be private, to let no one see who we are. But we need to understand that when we become Christians that is the one thing we must not do. We must learn to open up to one another." (Stedman) Heart refers to the center of Paul's being (his "control center' - center of one's emotions) and opened wide is in the perfect tense describing this as the state of his heart toward the Corinthian believers (he was not "waffling" toward them). The picture of his heart opened refers to his great affection and love for them. If you open your heart you are willing to share your deepest emotions and thoughts. Calling them by name (O Corinthians) was rare for Paul but here emphasizing how freely he spoke with them and how he had widened or opened his heart to them. Kruse on opened wide - The similar expression, ‘he opened his mouth [and taught them]’ is often used of Jesus in the Gospels (e.g. Matt. 5:2; 13:35) and reflects a common Hebraic idiom meaning simply ‘he spoke’. However, Paul’s expression, Our mouth is open to you, is a Greek idiom denoting candour, or straightforward speech. By adding, our heart is wide, Paul affirms that there is plenty of room for the Corinthians in his affections. (Full text of TNTC 2 Corinthians) Ray Stedman - "Our heart is wide," he says. What does he mean? Well, he means there is no favoritism; he included the whole congregation. He was not merely loving the nice people among them. He loved them all, the difficult ones, the ones who were struggling, the hard to get along with ones as well. There were no pre-conditions that he demanded before he would love somebody in the congregation, either. He accepted them as people. Though he knew their struggles, their weaknesses, their heartaches, their failures and their resistance, still he loved them. The problem was that they were not loving him in return. This is the problem in churches, in individual lives, in homes, in families and in marriages today. It is a failure to understand the reciprocal nature of love. Love is a two-way street. It always is; it is inherently so. Love requires a response. Paul was loving them, but they were not loving him back. They were closed; they were unresponsive; they were coldly self-contained toward him. And the result? Paul puts it in one word: They were "restricted." What does that mean? It means they were limited; they were bound; they were tied up by themselves; they were imprisoned within the narrow boundaries of their own selfish lives. As a result, they could not experience the richness of life.....This is what concerns Paul here. So he urges the Corinthians, "Open up, communicate, show acceptance. It is basic to all else." That is Problem #1. If you do not respond to love, then do not wonder if your life remains cold, barren, lonely, empty and meaningless. When you are loved, deliberately love back and life will begin to expand. (2 Corinthians 6:11-7:1 Watch Out for These - read this sermon for great teaching the dynamics of love in a congregation!) Mouth (4750)(stoma) refers to literal mouth, mouth opened for utterance (Mt 18:16, 2Cor 13:1), a fissure in the earth (Rev 12:16), the edge of something (sword - Lk 21:24, Heb 11:34). Friberg - (1) as the bodily organ for eating and speaking - mouth, jaws ( Mt 15.11); (2) by synecdoche, of someone speaking - person, individual (Mt 12.34); idiomatically literally mouth to mouth, i.e. person to person (2Jn 12); (3) by metonymy, for what the mouth utters word, speech (Mt 18.16); Hebraistically = open the mouth, begin to speak (Mt 13.35); idiomatically literally with one mouth, i.e. with one voice, in unison (Ro 15.6); (4) figuratively, of a sword edge (Lk 21.24); of the earth large fissure (Rev 12.16). Stoma - 70v - edge(2), face(4), lips(1), mouth(60), mouths(5), say*(1), testimony(1), utterance(1), voice(1), words(1). Matt. 4:4; Matt. 5:2; Matt. 12:34; Matt. 13:35; Matt. 15:11; Matt. 15:17; Matt. 15:18; Matt. 17:27; Matt. 18:16; Matt. 21:16; Lk. 1:64; Lk. 1:70; Lk. 4:22; Lk. 6:45; Lk. 11:54; Lk. 19:22; Lk. 21:15; Lk. 21:24; Lk. 22:71; Jn. 19:29; Acts 1:16; Acts 3:18; Acts 3:21; Acts 4:25; Acts 8:32; Acts 8:35; Acts 10:34; Acts 11:8; Acts 15:7; Acts 18:14; Acts 22:14; Acts 23:2; Rom. 3:14; Rom. 3:19; Rom. 10:8; Rom. 10:9; Rom. 10:10; Rom. 15:6; 2 Co. 6:11; 2 Co. 13:1; Eph. 4:29; Eph. 6:19; Col. 3:8; 2 Thess. 2:8; 2 Tim. 4:17; Heb. 11:33; Heb. 11:34; Jas. 3:3; Jas. 3:10; 1 Pet. 2:22; 2 Jn. 1:12; 3 Jn. 1:14; Rev. 1:16; Rev. 2:16; Rev. 3:16; Rev. 9:17; Rev. 9:18; Rev. 9:19; Rev. 10:9; Rev. 10:10; Rev. 11:5; Rev. 12:15; Rev. 12:16; Rev. 13:2; Rev. 13:5; Rev. 13:6; Rev. 14:5; Rev. 16:13; Rev. 19:15; Rev. 19:21 Septuagint - Gen. 4:11; Gen. 8:11; Gen. 24:57; Gen. 29:2; Gen. 29:3; Gen. 29:8; Gen. 29:10; Gen. 34:26; Gen. 41:40; Gen. 42:27; Gen. 44:1; Gen. 45:12; Exod. 4:11; Exod. 4:12; Exod. 4:15; Exod. 4:16; Exod. 13:9; Exod. 23:13; Lev. 13:45; Num. 4:27; Num. 12:8; Num. 16:30; Num. 22:28; Num. 22:38; Num. 23:5; Num. 23:12; Num. 23:16; Num. 26:10; Num. 27:21; Num. 30:2; Num. 32:24; Num. 33:7; Deut. 8:3; Deut. 11:6; Deut. 18:18; Deut. 19:15; Deut. 21:5; Deut. 23:23; Deut. 30:14; Deut. 31:19; Deut. 31:21; Deut. 32:1; Jos. 1:8; Jos. 6:21; Jos. 8:24; Jos. 10:18; Jos. 10:28; Jos. 10:30; Jos. 10:32; Jos. 10:33; Jos. 10:35; Jos. 10:37; Jos. 10:39; Jos. 11:12; Jos. 11:14; Jos. 19:47; Jdg. 1:8; Jdg. 1:25; Jdg. 4:15; Jdg. 4:16; Jdg. 7:6; Jdg. 9:38; Jdg. 11:35; Jdg. 11:36; Jdg. 14:8; Jdg. 14:9; Jdg. 18:19; Jdg. 18:27; Jdg. 20:37; Jdg. 20:48; Jdg. 21:10; 1 Sam. 1:12; 1 Sam. 1:23; 1 Sam. 2:1; 1 Sam. 2:3; 1 Sam. 2:23; 1 Sam. 12:14; 1 Sam. 12:15; 1 Sam. 14:26; 1 Sam. 14:27; 1 Sam. 15:8; 1 Sam. 17:35; 1 Sam. 22:19; 2 Sam. 1:16; 2 Sam. 13:32; 2 Sam. 14:3; 2 Sam. 14:13; 2 Sam. 14:19; 2 Sam. 15:14; 2 Sam. 17:5; 2 Sam. 18:25; 2 Sam. 22:9; 1 Ki. 8:15; 1 Ki. 8:24; 1 Ki. 17:1; 1 Ki. 17:24; 1 Ki. 19:18; 1 Ki. 20:33; 1 Ki. 22:13; 1 Ki. 22:22; 1 Ki. 22:23; 2 Ki. 4:34; 2 Ki. 10:21; 2 Ki. 10:25; 2 Ki. 21:16; 2 Ki. 23:35; 1 Chr. 16:12; 2 Chr. 6:4; 2 Chr. 6:15; 2 Chr. 18:12; 2 Chr. 18:21; 2 Chr. 18:22; 2 Chr. 35:22; 2 Chr. 36:4; 2 Chr. 36:12; 2 Chr. 36:21; 2 Chr. 36:22; Ezr. 1:1; Ezr. 8:17; Ezr. 9:11; Neh. 2:13; Neh. 9:20; Est. 4:17; Job 3:1; Job 5:16; Job 7:11; Job 8:2; Job 8:21; Job 9:20; Job 13:6; Job 15:5; Job 15:6; Job 15:13; Job 16:5; Job 19:16; Job 20:12; Job 22:22; Job 23:4; Job 29:9; Job 29:13; Job 31:27; Job 32:5; Job 33:2; Job 35:16; Job 36:16; Job 37:2; Job 40:4; Job 40:23; Job 41:19; Job 41:21; Ps. 5:9; Ps. 8:2; Ps. 10:7; Ps. 14:3; Ps. 17:3; Ps. 17:10; Ps. 19:14; Ps. 22:13; Ps. 22:21; Ps. 32:2; Ps. 33:6; Ps. 34:1; Ps. 35:21; Ps. 36:3; Ps. 37:30; Ps. 38:13; Ps. 38:14; Ps. 39:1; Ps. 39:9; Ps. 40:3; Ps. 49:3; Ps. 49:13; Ps. 50:16; Ps. 50:19; Ps. 51:15; Ps. 54:2; Ps. 58:6; Ps. 59:7; Ps. 59:12; Ps. 62:4; Ps. 63:5; Ps. 63:11; Ps. 66:14; Ps. 66:17; Ps. 69:15; Ps. 71:8; Ps. 71:15; Ps. 73:9; Ps. 78:1; Ps. 78:2; Ps. 78:30; Ps. 78:36; Ps. 81:10; Ps. 89:1; Ps. 105:5; Ps. 107:42; Ps. 109:2; Ps. 109:30; Ps. 115:5; Ps. 119:13; Ps. 119:43; Ps. 119:72; Ps. 119:88; Ps. 119:103; Ps. 119:108; Ps. 119:131; Ps. 126:2; Ps. 135:16; Ps. 135:17; Ps. 138:1; Ps. 138:4; Ps. 141:3; Ps. 144:8; Ps. 144:11; Ps. 145:21; Prov. 3:16; Prov. 4:5; Prov. 4:24; Prov. 6:2; Prov. 7:24; Prov. 8:8; Prov. 10:6; Prov. 10:11; Prov. 10:14; Prov. 10:31; Prov. 10:32; Prov. 11:2; Prov. 11:9; Prov. 11:11; Prov. 12:6; Prov. 12:8; Prov. 12:14; Prov. 13:3; Prov. 14:3; Prov. 15:2; Prov. 15:14; Prov. 15:28; Prov. 16:10; Prov. 16:17; Prov. 16:23; Prov. 16:26; Prov. 18:6; Prov. 18:7; Prov. 18:20; Prov. 19:24; Prov. 19:28; Prov. 21:20; Prov. 21:23; Prov. 22:14; Prov. 23:33; Prov. 24:7; Prov. 26:7; Prov. 26:15; Prov. 26:28; Prov. 27:2; Prov. 27:21; Prov. 31:8; Prov. 31:9; Prov. 31:26; Eccl. 5:2; Eccl. 5:6; Eccl. 6:7; Eccl. 8:2; Eccl. 10:12; Eccl. 10:13; Cant. 1:2; Isa. 1:20; Isa. 5:14; Isa. 6:7; Isa. 9:12; Isa. 9:17; Isa. 11:4; Isa. 24:3; Isa. 25:8; Isa. 45:23; Isa. 48:3; Isa. 49:2; Isa. 51:16; Isa. 52:15; Isa. 53:7; Isa. 53:9; Isa. 55:11; Isa. 57:4; Isa. 58:13; Isa. 58:14; Isa. 59:21; Jer. 1:9; Jer. 4:1; Jer. 5:14; Jer. 7:27; Jer. 9:8; Jer. 9:12; Jer. 9:20; Jer. 12:2; Jer. 15:19; Jer. 21:7; Jer. 23:16; Jer. 32:4; Jer. 34:3; Jer. 36:4; Jer. 36:18; Jer. 36:27; Jer. 36:32; Jer. 44:17; Jer. 44:25; Jer. 44:26; Jer. 45:1; Jer. 48:28; Jer. 51:44; Lam. 1:18; Lam. 2:16; Lam. 3:38; Lam. 3:46; Ezek. 2:8; Ezek. 3:2; Ezek. 3:3; Ezek. 3:17; Ezek. 3:27; Ezek. 4:14; Ezek. 16:56; Ezek. 16:63; Ezek. 21:22; Ezek. 24:22; Ezek. 24:27; Ezek. 29:21; Ezek. 33:7; Ezek. 33:22; Ezek. 33:31; Ezek. 34:10; Ezek. 35:13; Dan. 4:31; Dan. 6:16; Dan. 6:17; Dan. 6:18; Dan. 6:19; Dan. 6:20; Dan. 6:22; Dan. 7:5; Dan. 7:8; Dan. 7:20; Dan. 10:3; Dan. 10:16; Hos. 2:17; Hos. 6:5; Joel 1:5; Amos 3:12; Mic. 3:5; Mic. 4:4; Mic. 6:12; Mic. 7:16; Nah. 3:12; Zeph. 3:13; Zech. 5:8; Zech. 8:9; Zech. 9:7; Zech. 14:12; Mal. 2:6; Mal. 2:7 Opened wide (4115)(platuno from platus = broad) means to make broad or large as the Pharisees did to their phylacteries. Paul uses it figuratively of his making it evident to the Corinthians of his affection for them. In classical Greek platunō is used literally in reference to widening streets, territories, or the like. It also can be used figuratively: “to become puffed up” or “to prosper.” Moses pictured Israel as a people who had grown fat on divine grace (Dt 32:15). More frequently, platunō is used figuratively in Scripture. Moses warned the Israelites not to get swelled-hearted (Dt 11:16), that is, puffed up, proud. The other references are positive—what we would call big heartedness. The Psalmist declared that he ran in the ways of the divine commands when God enlarged his heart (Ps 119:32). In the New Testament platunō is used with a variety of nuances. For example, Jesus referred scathingly to Pharisees who made wide their phylacteries to draw attention to their piety (Mt 23:5). To widen or enlarge one’s heart was equivalent for Paul to our expression open the heart, i.e., to be emotionally receptive. He used the word twice in his correspondence with the Corinthians. His openness indicated his strong affection for them. He exhorted them, in response, to replace their own narrow affections by widening their hearts toward him. They were urged to show him, as his spiritual children, a corresponding degree of affection (2 Corinthians 6:11–13). (Complete Biblical Library - Incredible Resource) Platuno - 3x in the NT - Matt. 23:5; 2 Co. 6:11; 2 Co. 6:13 Platuno in the Septuagint - Gen. 9:27; Gen. 26:22; Gen. 28:14; Exod. 34:24; Deut. 11:16; Deut. 32:15; 1 Sam. 2:1; Ps. 4:1; Ps. 18:36; Ps. 25:17; Ps. 35:21; Ps. 81:10; Ps. 119:32; Prov. 24:28; Isa. 5:14; Isa. 54:2; Jer. 2:24; Jer. 51:58; Ezek. 31:5; Hab. 2:5; Ray Stedman Devotional on 2Co 6:11 Our mouth is open to you, Corinthians; our heart is wide. 2 Corinthians 6-11RSV Paul loved these people in Corinth, and he has manifested that love in various ways toward them. He has demonstrated it, as he says here, by two special things. Our mouth is open to you, he says. That means he communicated with them; he told them what was going on in his own life; he shared with them his feelings, struggles, failures, pressures, and problems, and he let them know how he coped with them. That is always a mark of love. To open up to others is to love them. Conversely, to close up and not communicate is to violate love. This is a frequent problem in churches today. Christians actually think it is right for them to be closed in on themselves, to be private persons, unwilling to communicate who they are and how they feel and where they are in their lives. That, of course, is the way of the world. The world teaches us to let no one see who we are. But we need to understand that when we become Christians, we must learn to open up to one another. Our heart is wide, he says. He means there is no favoritism; he includes the whole congregation. He did not merely love the nice people among them. He loved them all: the difficult ones, the ones who were struggling, and the hard-to-get-along-with ones as well. There were no preconditions that he demanded before he would love somebody in the congregation either. He accepted them as people. Though he knew their struggles, their weaknesses, their heartaches, their failures, and their resistance, he loved them. The problem was that they did not love him in return. This is the problem in churches, in individual lives, in homes, in families, and in marriages today. It is a failure to understand the reciprocal nature of love. Love is a two-way street. It always is; it is inherently so. Love requires a response. Paul was loving them, but they were not loving him back. They were closed; they were unresponsive; they were coldly self-contained toward him. And the result? Paul puts it in one word: They were restricted (2 Corinthians 6:12 RSV). What does that mean? It means they were limited; they were imprisoned within the narrow boundaries of their own selfish lives. That is why Paul pleads here with these Corinthians: Oh! Corinthians, widen your hearts unto us. You are not restricted by us. You are restricted by yourselves, in your own affections. If you really want to experience the richness of love, then love back when you are loved. This is one of the most important lessons we can ever learn in life. Love must respond. When you are loved, what do you do? Do you love back, or do you say, What a wonderful feeling! I hope they will keep that up? Do you expect it all to come to you without a reciprocal response from you? No, that is impossible. Love must respond. Father, help me to respond with open mouth and heart to those who have reached out to me in love. Thank You for the love You have shown me. Life Application Transparent communication stretches us and makes us vulnerable. Are we learning to be open-hearted to all, and thereby loving, for Christ's sake and by His power? Living Large We have spoken openly to you, our heart is wide open. —2 Corinthians 6:11 Today's Scripture: 2 Corinthians 6:1-13 A boating magazine reports that Serenity, Time Out, Serendipity, and Reel Time are some of the most popular names for boats. Not long ago, I saw the name Living Large on a boat in a Grand Haven, Michigan, marina. I’m not sure what that meant to the boat owner, but to many people, “living large” means to own the best possessions, to take the most exotic vacations, to buy whatever you want, to live life extravagantly. That kind of life, however, doesn’t bring true purpose or satisfaction. Followers of Jesus Christ are to live large in a different way, as seen in the example of the apostle Paul and of his co-worker Timothy. Paul told the Corinthians, “Our heart is wide open” (2 Cor. 6:11). The King James Version puts it like this: “Our heart is enlarged.” They had given their wholehearted affection to the people, just as a father does to his children as he wraps them in his arms. Now they wanted the same response. So Paul requested, “Now in return for the same . . . you also be open” (v.13). Love through me, Love of God, There is no Love in me; O Fire of Love, light Thou the Love That burns perpetually. —Carmichael They do not truly love who do not show their love. —Shakespeare 2 Corinthians 6:12 You are not restrained by us, but you are restrained in your own affections. KJV 2 Corinthians 6:12 Ye are not straitened in us, but ye are straitened in your own bowels. NET 2 Corinthians 6:12 Our affection for you is not restricted, but you are restricted in your affections for us. BGT 2 Corinthians 6:12 οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν· NLT 2 Corinthians 6:12 There is no lack of love on our part, but you have withheld your love from us. ESV 2 Corinthians 6:12 You are not restricted by us, but you are restricted in your own affections. NIV 2 Corinthians 6:12 We are not withholding our affection from you, but you are withholding yours from us. YLT 2 Corinthians 6:12 ye are not straitened in us, and ye are straitened in your own bowels, ASV 2 Corinthians 6:12 Ye are not straitened in us, but ye are straitened in your own affections. CSB 2 Corinthians 6:12 You are not limited by us, but you are limited by your own affections. MIT 2 Corinthians 6:12 Limitations are not set on you by us, but constrictions are caused by your own deep feelings. NKJ 2 Corinthians 6:12 You are not restricted by us, but you are restricted by your own affections. NRS 2 Corinthians 6:12 There is no restriction in our affections, but only in yours. NAB 2 Corinthians 6:12 You are not constrained by us; you are constrained by your own affections. NJB 2 Corinthians 6:12 Any distress you feel is not on our side; the distress is in your own selves. GWN 2 Corinthians 6:12 We haven't cut you off. Your own emotions have cut you off from us. BBE 2 Corinthians 6:12 It is not our feelings to you which are narrow, but yours to us. are not: Ec 6:9 Job 36:16 Pr 4:12 Mic 2:7 in your own affections: Php 1:8 1Jn 3:17 2 Corinthians 6 Resources - Multiple Sermons and Commentaries WITHHOLDING OF AFFECTION! What lack does he identify in this verse? Paul had built no fences in his affection for the Corinthians, but sadly they had. This passage might be aptly subtitled "restricted affections." You are not (stenochoreo in present tense continually) restrained by us, but you are restrained (stenochoreo in present tense continually) in your own affections - Phillips Paraphrase = "Any stiffness between us must be on your side, for we assure you there is none on ours." Amplified = "There is no lack of room for you in [our hearts], but you lack room in your own affections [for us]." NET = "Our affection for you is not restricted, but you are restricted in your affections for us." "There is no lack of love on our part, but you have withheld your love from us. (2Co 6:12NLT)" Restrained literally meant a narrow space, so here figuratively Paul is saying that the Corinthians are not restricted to a "narrow place" in his affections. To the contrary, the affections of the Corinthians were confined to a "narrow space" (so to speak as in their hearts). They were "tight" so to speak in their affections toward Paul. The implication is that the Corinthians have in part begun to believe the criticisms about Paul and his ministry and therefore were holding their affections back from him. Ray Stedman - "Our heart is wide," he says. What does he mean? Well, he means there is no favoritism; he included the whole congregation. He was not merely loving the nice people among them. He loved them all, the difficult ones, the ones who were struggling, the hard to get along with ones as well. There were no pre-conditions that he demanded before he would love somebody in the congregation, either. He accepted them as people. Though he knew their struggles, their weaknesses, their heartaches, their failures and their resistance, still he loved them. The problem was that they were not loving him in return. This is the problem in churches, in individual lives, in homes, in families and in marriages today. It is a failure to understand the reciprocal nature of love. Love is a two-way street. It always is; it is inherently so. Love requires a response. Paul was loving them, but they were not loving him back. They were closed; they were unresponsive; they were coldly self-contained toward him. And the result? Paul puts it in one word: They were "restricted." What does that mean? It means they were limited; they were bound; they were tied up by themselves; they were imprisoned within the narrow boundaries of their own selfish lives. As a result, they could not experience the richness of life. Henry
2 Coríntios 6
Stedman - once when I was traveling in the Middle East I saw a farmer plowing his field with a camel and a donkey. It was almost ludicrous to watch. The camel was three times the height of the donkey, and his legs were three times as long. He was striding along at a rather slow pace for him, but the little donkey was running as fast as he could to keep up. The farmer kept beating him all the time trying to get him to keep up. It was cruel. Both animals obviously were miserable; they hated being tied together like that. This is what the Law reflects. It is a cruel thing to yoke together two things of incompatible natures. This is what Paul has in mind here. What he is saying, of course, is there are certain associations that Christians have with unbelievers that constitute a yoke, and these associations are a certain cause for misery and shame in a Christian's life. We are to avoid them. They will hinder us, limit us, bind us and keep us from enjoying the fullness God has in mind for us. They are like trying to mix oil and water. (2 Corinthians 6:11-7:1 Watch Out for These) B B Warfield - We see, then, that the Apostle’s urgency here is against not association with the world, but compromise with the worldly. Compromise! In that one word is expressed a very large part of a Christian’s danger in the world. We see it on all sides of us and in every sphere of life. Kruse asks "what sort of partnerships did he have in mind? Were they marriage partnerships (cf. 1 Cor. 7:39), or was it the more general notion of partnership in pagan practices (cf. 1 Cor. 10:14–22)? In the light of what follows (2Co 6:15–16) the latter seems more likely. (Full text of TNTC 2 Corinthians) What a difference it is to be unequally yoked compared to taking the yoke offered by Jesus... Come to Me, all who are weary and heavy-laden, and I will give you rest. (AN UNEQUAL YOKE GIVES ANYTHING BUT REST!) Take (aorist imperative see our need to depend on the Holy Spirit to obey) My yoke upon you and learn (aorist imperative see our need to depend on the Holy Spirit to obey) from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30“For My yoke is easy and My burden is light.” (Mt 11:28-30+) Henry
2 Coríntios 6
Stedman - What partnership can a right-loving person have with somebody who does not care anything about rightness? What partnership can a heart that loves fairness and justice have with someone who cares nothing for truth, who refuses all authority and does what he pleases? That is a certain formula for heartache. Then Paul says, "Or what fellowship has light with darkness?" Those are the two most opposite things we know anything about. Christians are said to be light. Unbelievers are in darkness. It is not anything superior about the Christian that gives him light. It is simply the fact that he, as an unbeliever himself once, living in darkness, has come to the light, and now he is "light in the Lord" (Ephesians 5:8), as Paul puts it in Ephesians. Light is ever, in Scripture, a symbol of understanding, of an awareness of true reality. Now imagine someone who sees life clearly, and understands what is happening, joining himself or herself to someone who lives in ignorance of life, who lives in an illusion and fantasy and blind selfishness? That is a formula for disaster, for much pain, suffering and heartache, isn't it?(2 Corinthians 6:11-7:1 Watch Out for These) Or what fellowship (koinonia) has light (phos) with darkness (skotos)? - Fellowship involves a close relationship, the state of sharing mutual interests, experiences, activities, etc.; a relation in which parties hold something in common, as in marriage or in a spiritual relationship with God (2Cor 13:14+ = "the fellowship of the Holy Spirit"; 1Cor 1:9+ = "God is faithful, through Whom you were called into fellowship with His Son, Jesus Christ our Lord."). It follows that if believers are in fellowship with the Holy Spirit and God's Son Jesus Christ (and we are), one cannot simultaneously have fellowship with that which is opposed to God (the world is anti-God, the flesh is godless and the devil is the enemy of God). While we can and should talk with those who are in the kingdom of darkness and offer them the message of reconciliation, we should assiduously avoid any and all intimate contact lest our moral fiber be corrupted, which is a certainty! (cf 1Cor 15:33+). John says it this way -- "If we say that we have fellowship (koinonia) with Him and yet (present tense - continually, habitually) walk in the darkness, we (present tense - continually) lie and (present tense - continually) do not practice the truth;(1Jn 1:6+). Light and darkness in addition to the moral sphere also speak of two diametrically opposed kingdoms - light (Col 1:12-14+) and darkness (Acts 26:18+), two kingdoms in continually conflict! Kruse - In Colossians 1:12–14+ Paul depicts salvation as the deliverance of believers from the dominion of darkness into the kingdom of God’s Son, where they share in the inheritance of the saints in light. Thus those who have been transferred into the kingdom of Christ and light can have no fellowship with Satan and the dominion of darkness. In 1 Corinthians 10:14–22 Paul speaks of participation in pagan worship as fellowship with demons, and his question, What accord has Christ with Belial?, probably reflects concern in the same area. (Full text of TNTC 2 Corinthians) Gromacki - light and darkness. These two have nothing in common. They cannot coexist. Jesus said: “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). God is pure, moral light. There is not a single speck of darkness within His being (1 John 1:5). Therefore, to have fellowship with Him, one must walk in the light and not in the darkness (1 John 1:6). Partnership (3352)(metoche from metochos - partakers) sharing, participation; as a participation in common fellowship, a relationship involving shared purposes and activity. In 2 Corinthians 6:14 the absolute lack of “common interest” or ground for “fellowship” between righteousness (dikaiosune) and lawlessness (anomia) is emphasized. Metochē refers to the partnership, not the partners, emphasizing the active relationship based on shared purposes and activity more than the people involved. Used once in Lxx - Ps 122:3. Fellowship (communion, sharing) (2842) koinonia from koinos = that which is in common) describes the experience of having something in common and/or of sharing things in common with others. It describes a close association involving mutual interests and sharing with active, joint participation and cooperation. See excellent article on Fellowship. Darkness (4655) skotos from skia = shadow thrown by an object) is literally that sphere in which light is absent. In the present passage skotos is used figuratively to describe an absence of moral and spiritual understanding (spiritual darkness) as in Acts 26.18+. Skotos can also refer to the domain under the authority of the devil and demons, the realm of evil (Lk 22.53+ = "this hour and the power of darkness are yours.”; Eph 6.12+ = "the world forces of this darkness") Sadly skotos is used as another name for the place of punishment, eternal misery and eternal separation from God (2Pe 2:17+) Related Resources: Is it good to have close friendships with unbelievers? Is it right for a Christian to date or marry a non-Christian? Is missionary dating a good idea? can't God use it? What should a Christian do if he or she is married to an unbeliever? Should a Christian go into business with an unbeliever? 2 Corinthians 6:14-17 What is biblical separation? 2 Corinthians 6:14 Is it good to have close friendships with unbelievers? Ray Stedman - WHAT IS A YOKE? The great unanswered question, I am sure, in everyone's mind this morning is, "What is a yoke?" Is a business partnership a yoke? Is a union membership a yoke? Is marriage a yoke? Is a date with a non-Christian a yoke? We have to he careful here, because, as I suggested at the beginning of this study, this verse has been pushed way too far in that direction. There have been some who have taken it as justification for withdrawing from the world, from contact with non-Christians, and building a wholly Christian life from the womb to the tomb without making any friends or even contacts with non-Christians. That is a violation of other verses. Paul in this very letter has told us we are "ambassadors for Christ," (2 Corinthians 5:20). We are to be in touch with the world. We are to be contacting them with friendship and openness and love so that they are ready to receive our word, "Be reconciled unto God." You cannot do that over a chasm. You have to move in with people. It was Jesus himself who told us, "Behold, I send you forth as sheep in the midst of wolves," (Matthew 10:16 KJV). That is where Christians are to be. We are not to withdraw from the world. Well, then, what constitutes a yoke that we are to avoid? Now, not all associations are yokes, but yokes have two characteristics by which we can always identify them. The first one is that a yoke is not easily broken. It is a kind of permanent relationship. When you yoke two animals together they are bound together; they do not have any choice. Uncomfortable as it may be, they must do things together. This is why the church has always taken this passage to refer to marriage, especially. Marriage is that kind of a yoke. It is a relationship that cannot be easily broken.....There is a way of living within a "yoked" relationship, rising above it by faith, so that they can walk in godliness. But the wording of this verse here is, "Stop forming yokes. Don't continue to enter into relationships like this." And marriage is clearly a permanent yoke that is not easily broken. I know that it is easy to be drawn into these relationships. Oftentimes our feelings are attracted to people, as people, and we tend to discount the dangers and to feel that everything is going to work out all right. Young people especially are tempted many times because of love and feelings of affection to enter into a yoke of marriage that is wrong. They sometimes rationalize themselves out of it. I see it happening all the time. But Paul is warning about something that is a deadly danger to faith. Some years ago I remember reading a prayer addressed to God that a girl had written in her diary on her wedding day: Dear God, I can hardly believe that this is my wedding day. I know I haven't been able to spend much time with you lately with all the rush of getting ready for today, and I'm sorry. I guess too, I feel a little guilty when I try to pray about all this, since Larry still isn't a Christian. But Oh! Father, I love him so much. What else can I do? I just couldn't give him up. Oh! you must save him some way, somehow. You know how much I have prayed for him and the way we've discussed the gospel together. I've tried not to appear too religious, I know, but that's because I didn't want to scare him off. Yet he isn't antagonistic and I don't understand why he hasn't responded. Oh! if only he were a Christian. Dear Father, please bless our marriage. I don't want to disobey you, but I do love him, and I want to be his wife. So please be with us, and please don't spoil my wedding day. It was a sincere prayer, but it was a very sadly mistaken prayer. Though she did not realize it, what she was really praying was something like this: Dear Father, I don't want to disobey you, but I must have my own way at all costs. For I love what you do not love, and I want what you do not want. So please be a good God and deny yourself and move off your throne and let me take over. If you don't like this, all I ask is that you bite your lip and say nothing and don't spoil my wedding day. Let me have my evil. That is really what she was praying, isn't it? And I am sure she went on to discover, as thousands and thousands of others have, the wisdom of the apostle's words here, "Stop being mismated with unbelievers." Now the second mark of a yoke is that it constrains someone; it does not permit independent action. There is something that forces you to comply with what the other one wants to do, whether you like it or not. Any kind of relationship that does not permit a believer to follow his Lord in all things is a yoke. Even a friendship can be a yoke. If it is the kind of possessive friendship in which you feel you cannot do what God wants you to do because you will offend your friend, then that is a yoke and it must be broken. God must have first place. We are his temple and he longs to bless us, as these words go on to show us. Paul here gathers together a group of texts from various parts of Scripture and quotes them: (2 Corinthians 6:17-18) We are back again to this whole reciprocity of love. God's love is saying to us, "Look, I am here to enrich you. I want to make you my royal son and daughter. I want to be a Father to you, a tender, loving, careful, concerned, powerful Father to you, but I can't do it while you are still giving all your affection and all your ties to something else." Therefore, break the yoke, that is what he is saying, in order that you might experience the richness of God. As we have already seen, love to be enjoyed must be responded to, but you cannot respond if you are clinging to an association that is going in another direction. Though God's love is waiting to bless us, we cannot feel it, and enjoy it, until we turn from the yokes that bind us. Notice Paul's final appeal, Chapter 7, Verse 1: Since we have these promises, beloved, [Hear the endearment of that word. He is not speaking roughly, harshly. This is a loving exhortation.] let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God. (2 Corinthians 7:1 RSV) Who is it up to? Well, it is up to you, isn't it? Cleanse yourself. God cannot do this. Love cannot constrain you to love back. It can only plead, beg and entreat. (ED: WHILE I AGREE YOU MUST CLEANSE YOURSELF, I WOULD ADD DO NOT ATTEMPT THIS "HOUSE CLEANING" IN RELIANCE ON YOUR NATURAL POWER, YOUR FLESH. FLESH WILL NEVER CLEAN OUT FLESH! YOU NEED TO RELY ON THE HOLY SPIRIT TO ENABLE HOLY ACTIONS AND BEHAVIOR). You have to make that decision; you must break that yoke. If you are tied with some friendship or relationship that is dragging you down, then you have to break that; you must decide to give it up. God will not take it away from you. You have to decide that, and if you do, you make holiness perfect. Now do not misread that. Many people have. They think that means that if you turn away from all the unclean things in your life, and give up the ugly, dirty things you may have stumbled into, that you are then making yourself holy. You never do that. Holiness is a gift God gives you right at the beginning of your Christian life. As Romans 12:1+ tells us, "present your body a living sacrifice, [already] holy, acceptable unto God," (Romans 12:1b RSV). God made it that way. You are not trying to be holy; you are holy; that is the point. But the holiness is perfected, it is made visible by acting like the one you have become, someone who is himself, herself, the dwelling place of God. That is the appeal the apostle makes here. What a loving appeal it is, that we free ourselves from all these limiting, restricting, binding relationships, and be the men and women God has called us to be. That is what this world is waiting to see. F F Bruce - 2Co 6:14 Yoked with Unbelievers? There are two ways in which 2 Corinthians 6:14 may be viewed as a hard saying. It may be hard because we don’t like the rigorous implications it seems to have for our everyday relationships with persons who are not believers. If it is hard for this reason it should not be made easier, for that would be to obscure its meaning. The saying may, however, be hard because (1) it seems to present the incompatibility between believer and unbeliever more narrowly than other New Testament texts, and (2) it is not clear what being “yoked together” means precisely and how it is to be put into practice. A careful look at the text and its context should help. One of the major themes in 2 Corinthians is the defense of the integrity of Paul’s apostolic ministry, the authenticity of the gospel which he preached and the implications that gospel had for the life of Christians. It is clear from statements in both canonical letters that Paul’s relationship with Corinth was a tumultuous one, giving rise to several visits and as many as four letters. There were elements in the church who opposed Paul and his teachings, and because of that opposition (often arising out of misunderstandings of what Paul had said or written earlier), the church at Corinth was in danger of self-destructing again and again. In the discussion of 2 Corinthians 5:17 we saw that central to Paul’s thought was the conviction that “in Christ” believers were “new creatures,” their old allegiances had been replaced by a new relationship with God, “who reconciled us to himself” (2 Cor 5:17–18). On the basis of that truth, Paul knew that God had called him into the “ministry of reconciliation.” Recognizing that reconciliation in the divine-human relationship had far-reaching implications for human relationships, Paul was grieved by those who opposed him and the gospel (2 Cor 2:1–4) and was concerned about their salvation. So he pleads earnestly with them: “We implore you on Christ’s behalf: Be reconciled to God” (2 Cor 5:20) and “We urge you not to receive God’s grace in vain” (2 Cor 6:1). From his earlier letter (1 Cor) it is clear that there were several areas in their life as a congregation and as individual believers where God’s grace seemed to be in vain (for example, continuing participation in pagan cultic rituals, 1 Cor 6; 10; taking disagreements into pagan courts, 1 Cor 6). How can “receiving God’s grace in vain” be avoided? 2 Corinthians 6:14 is a response to that question. The Greek word for “yoked together” is found only here in the New Testament. In the Greek Old Testament, the word is used in the prohibition against breeding cattle with a different species of animal (Lev 19:19). From this use of the Greek word comes the meaning “mismating,” which several translations employ for this text (RSV; NEB, “Do not unite yourselves with unbelievers; they are no fit mates for you”). From this rendering of the word has emerged what is probably the commonest understanding of this text; namely, that Paul warns against marriage between believers and nonbelievers. Though this understanding may be a valid application of the idea, the context of the passage suggests that marriage was not what Paul had in mind here. He seems to use the term in its more general meaning of “unevenly yoked,” such as placing animals of a different species in the same harness. Paul may have used the prohibition against such yoking in Deuteronomy 22:10 as a metaphor: there is a decided difference between the Christian and the non-Christian. There is a basic incompatibility which must be recognized and which has implications for life in an environment of unbelief. What is the nature of that incompatibility? And what are its implications? The statement “Do not be yoked together with unbelievers” is followed by a series of five antithetical questions which define the nature of incompatibility between believers and unbelievers. The questions are rhetorical; thus the answers are obvious. What do righteousness and wickedness, light and darkness, Christ and Belial, believer and unbeliever, the temple of God and idols, have in common? Absolutely nothing! “For we are the temple of the living God” (2 Cor 6:16). The idea of Christians being, collectively, the temple of God was already laid before the Corinthians in Paul’s earlier epistle (1 Cor 3:16). There they were also reminded that God’s temple was sacred (holy), and they were that temple (1 Cor 3:17). They were to “flee from sexual immortality” (1 Cor 6:18) and “from idolatry” (1 Cor 10:14), for all forms of wickedness are incompatible with the kingdom of God (1 Cor 6:9–10). In 2 Corinthians 6:14–18 the reminder that they are God’s temple is followed, via a series of Old Testament texts, by the call to really be God’s holy people among whom he is present as in a temple. This exploration of the temple imagery as applied to the Christian community in the world closes with a final exhortation: “Let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God” (2 Cor 7:1). The whole passage from 2 Corinthians 6:14 on seems to drive toward this climax. Here is the key to what “not being yoked with unbelievers” means. It means that the Christian is in process, moving toward holiness. The concept of holiness, as applied to both the temple and the people of God, is grounded in the Old Testament. The Hebrew word meaning “separated” always has a double meaning: separated from evil and dedicated to the service of God. Separation from evil is demonstrated by a distinctive way of life which evidences moral behavior of the highest order. Dedication to God’s service is demonstrated by the rejection of all idolatrous contamination (1 Cor 10:14; 2 Cor 6:16), whether in its ancient or modern forms (for “idolatry” is giving ultimate allegiance to beings or powers or things or values, rather than to God). What are the implications for today? Not monastic isolation from the world. In 1 Corinthians 5:10 Paul recognizes that disassociation from immoral, worldly persons is impossible, since that would mean that one “would have to leave this world” (see also Jesus’ prayer in Jn 17:15, “not that you take them out of the world but that you protect them from the evil one”). In 1 Corinthians 7:12–16, he recognizes that the marriage of a believer and unbeliever may lead to the sanctification of the unbelieving spouse. And in 1 Corinthians 10:27, he recognizes the possibility of believers at dinner parties in the homes of unbelieving friends or neighbors. Separatist movements in church history, in the attempt to be faithful to the radical nature of Paul’s call for holiness, have often interpreted that call in terms of external associations or contacts or affiliations. Such a focus has often missed what seems to be the core of Paul’s concern; namely, that while living in the world and in contact with unbelievers, Christians have nothing in common with the darkness and evil and unrighteousness and immorality that claims the loyalties of those who are as yet not reconciled with God. Thus to be “yoked with unbelievers” is to be of one heart and mind with them, co-opted by the values that guide them, seduced by their commitments to various “gods and lords” (1 Cor 8:5), conformed to a view of things which dismisses absolute truth and moral absolutes. Christians, according to Paul, are new creations living in the midst of the old order. As such, they are to “live as children of light,” bearing “the fruit of the light” which is “goodness, righteousness and truth” (Eph 5:8–9). (Hard Sayings of the Bible) QUESTION - What does it mean to be unequally yoked? ANSWER -The phrase “unequally yoked” comes from 2 Corinthians 6:14 in the King James Version: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” The New American Standard Version says, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” A yoke is a wooden bar that joins two oxen to each other and to the burden they pull. An “unequally yoked” team has one stronger ox and one weaker, or one taller and one shorter. The weaker or shorter ox would walk more slowly than the taller, stronger one, causing the load to go around in circles. When oxen are unequally yoked, they cannot perform the task set before them. Instead of working together, they are at odds with one another. Paul’s admonition in 2 Corinthians 6:14 is part of a larger discourse to the church at Corinth on the Christian life. He discouraged them from being in an unequal partnership with unbelievers because believers and unbelievers are opposites, just as light and darkness are opposites. They simply have nothing in common, just as Christ has nothing in common with “Belial,” a Hebrew word meaning “worthlessness” (2Co 6:15). Here Paul uses it to refer to Satan. The idea is that the pagan, wicked, unbelieving world is governed by the principles of Satan (1Jn 5:19, Jn 12:31) and that Christians should be separate from that wicked world, just as Christ was separate from all the methods, purposes, and plans of Satan. He had no participation in them; He formed no union with them, and so it should be with the followers of the one in relation to the followers of the other. Attempting to live a Christian life with a non-Christian for our close friend and ally will only cause us to go around in circles (ED: OR COULD EVEN BE A CATASTROPHE!). The “unequal yoke” is often applied to business relationships. For a Christian to enter into a partnership with an unbeliever is to court disaster. Unbelievers have opposite worldviews and morals, and business decisions made daily will reflect the worldview of one partner or the other. For the relationship to work, one or the other must abandon his moral center and move toward that of the other. More often than not, it is the believer who finds himself pressured to leave his Christian principles behind for the sake of profit and the growth of the business. Of course, the closest alliance one person can have with another is found in marriage, and this is how the passage is usually interpreted. God’s plan is for a man and a woman to become “one flesh” (Genesis 2:24), a relationship so intimate that one literally and figuratively becomes part of the other. Uniting a believer with an unbeliever is essentially uniting opposites, which makes for a very difficult marriage relationship. GotQuestions.org James Smith - A Call to Separation - 2 Corinthians 6:14-18; 7:1 The Christian is not of the world, but has been sent into it as a new creature, to be a witness for Jesus Christ (John 17:18). The danger is to compromise with the evil customs and false doctrines with which he is surrounded. I. Why is Separation Needed? Because the two great currents of influence in the world are diametrically opposed to each other. "The Spirit of Truth and the spirit of error." The purpose of the Lord Jesus Christ and "the God of this age" are vastly different. 1. "What Fellowship has righteousness with unrighteousness?" How can the righteousness of God and the unrighteousness of Godless men abide in fellowship? 2. "What Communion has light with darkness?" Darkness, it is said, is the natural condition of the universe. Light is its conqueror. "You were sometime darkness, but now are you light in the Lord." Walk as children of light. Have no fellowship with the unfruitful works of darkness (Ephesians 5:6-11). 3. "What Concord has Christ with Belial?" What harmony can exist between the Holy Christ and pure vileness and worthlessness? (Deuteronomy 13:13). 4. "What Part has he who believes with an infidel?" The part of the believer is the knowledge of God and the joy of His salvation. What is the part of the infidel? 5. "What Agreement has the temple of God with idols? "You are the temple of God, and the Spirit of God dwells in you" (1 Corinthians 3:16). How could the Spirit of God agree to that which would dethrone God? Separation is absolutely needed. II. The Call to Separation. "Come out from among them, and be you separate, says the Lord, and touch not the unclean" (v. 17). God at the first "divided the light from the darkness" (Genesis 1:4), and ever since man has been trying to blend them. The carnal and the spiritual, the works of the flesh, with the works of the Spirit. In our minds and hearts, in our thoughts and affections, there is to be an exodus from the dominion of world influences, and a complete surrender of ourselves to the call of God. "Set your affections on things above, not on things on the earth, for you are risen with Christ, and your life is hid with Christ in God" (Ephesians 3:1-3). They are reckoned enemies of the Cross who are devoted to earthly things (Philippians 3:18, 19). "You cannot serve God and mammon." Therefore come out and be separated for God and for His Christ. III. The Promises Made to the Separated. 1. "I will receive you" (v. 17). You are not going out into cold isolation. When you separate yourself for God, you are but going closer into His arms, and nearer to His heart. The man of the world may look upon you with wondering pity, because he has no experience of fellowship with God or of victory by His constraining Spirit. 2. "I will be a Father unto you" (v. 18). Our God knows how very much we shall need Him when we are separated for Him. So He promises, and will act the true Fatherly part toward His devoted children. They can joyfully say: "Behold, what manner of love the Father has bestowed upon us" (1 John 3:1). Fear not, He will not fail you. Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord (2Cor 7:1). Father, I will. C I Scofield - Summary of Separation - (1) Separation in Scripture is twofold: (a) <from> whatever is contrary to the mind of God; and (b) <unto> God Himself. (cf 1Th 1:9-10+) The underlying principle is that in a moral universe it is impossible for God fully to bless and use His children who are in compromise or complicity with evil. (2) Separation from evil implies (a) separation in desire, motive, and act, from the world, in the ethically bad sense of this present world system (see Rev 13:8+); and (b) separation from false teachers, who are described as being "ignoble" persons (2Ti 2:20-21; 2 John 9-11). (3) Separation is not from contact with evil in the world or the church, but from complicity with and conformity to it (2Co 6:14-18; cp. Jn 17:15; Gal 6:1). And (4) the reward of separation is the full manifestation of the divine fatherhood (2Co 6:17 - 18); unhindered communion and worship (see Heb 13:13 - 15), and fruitful service (2Ti 2:21), as world conformity involves the loss of these, though not of salvation. Here, as in all else, Christ is the model. He was "holy, blameless, pure, set apart from sinners" (Heb 7:26), and yet He was in such contact with them for their salvation that the Pharisees, who illustrate the mechanical and ascetic conception of separation (Mat 3:7, note), judged Him as having lost His Nazirite character (Luke 7:39). Cp. 1 Cor 9:19 -23; 10:27. Choose Your Alliances Carefully Do not be unequally yoked together with unbelievers. —2 Corinthians 6:14 Today's Scripture: 2 Chronicles 18:28,19:3 The Star Alliance is an affiliation of airlines that seeks to maximize passenger benefits. If you’re traveling on a member airline, you can accumulate frequent-flyer miles after transferring flights and enjoy faster check-in. The Alliance’s Web site calls it “a more civilized way to fly the world.” But not all alliances are mutually beneficial. In 2 Chronicles, we read that Ahab, the wicked king of Israel, formed an alliance with Jehoshaphat, king of Judah, when they joined armies against Syria. Why did Jehoshaphat establish this foolish bond with Ahab? No reasons are given, but we know why Ahab encouraged Jehoshaphat to put on his kingly robes while Ahab disguised himself for the battle. He knew the Syrians would try to kill the king. The opposing army surrounded Jehoshaphat. He cried to the Lord for help and God diverted the troops. Despite Ahab’s treacherous scheme to save his own skin, he was killed by a stray arrow. Although Jehoshaphat escaped, Jehu the prophet confronted him, saying: “Should you help the wicked and love those who hate the Lord?” (2 Chronicles 19:2). Helping people in need is godly. But making unwise alliances with those who hate God may prove disastrous. It is good to join hands with the righteous, Helping others you meet on your path; But to make an alliance with evil Will incur God's displeasure and wrath. -Hess Right and wrong can never be partners. 2 Corinthians 6:15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? KJV 2 Corinthians 6:15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? NET 2 Corinthians 6:15 And what agreement does Christ have with Beliar? Or what does a believer share in common with an unbeliever? BGT 2 Corinthians 6:15 τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; NLT 2 Corinthians 6:15 What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever? ESV 2 Corinthians 6:15 What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? NIV 2 Corinthians 6:15 What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? YLT 2 Corinthians 6:15 and what fellowship to light with darkness? and what concord to Christ with Belial? or what part to a believer with an unbeliever? ASV 2 Corinthians 6:15 And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? CSB 2 Corinthians 6:15 What agreement does Christ have with Belial? Or what does a believer have in common with an unbeliever? MIT 2 Corinthians 6:15 Or what compatibility does light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? NKJ 2 Corinthians 6:15 And what accord has Christ with Belial? Or what part has a believer with an unbeliever? NRS 2 Corinthians 6:15 What agreement does Christ have with Beliar? Or what does a believer share with an unbeliever? NAB 2 Corinthians 6:15 What accord has Christ with Beliar? Or what has a believer in common with an unbeliever? NJB 2 Corinthians 6:15 How can Christ come to an agreement with Beliar and what sharing can there be between a believer and an unbeliever? GWN 2 Corinthians 6:15 Can Christ agree with the devil? Can a believer share life with an unbeliever? BBE 2 Corinthians 6:15 And what agreement is there between Christ and the Evil One? or what part has one who has faith with one who has not? Or what harmony has Christ with Belial: 1Sa 5:2-4 1Ki 18:21 1Co 10:20,21 or what has a believer in common: Ezr 4:3 Mk 16:16 Ac 8:20 1Jn 5:11-13 an unbeliever: 1Ti 5:8 2 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 10:20-21+ No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons.21 You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. NEVER THE TWAIN SHALL MEET! Or what harmony has Christ (Christos) with Belial? ("worthlessness") - Whereas light and darkness (cf light in Col 1:12-14+), dark in Acts 26:18+) have to do at least in part with two opposing kingdoms, Christ and Belial have to do with two opposing kings. For a believer to attempt to live under the authority of Belial is tantamount to "spiritual treason." In addition we are in Christ forever and cannot possibly harmonize with Belial. What shared interests do people in covenant (oneness) with Christ have with people who live like Satan (like the unregenerate citizens of Corinth who were well known for their profligacy - See Collin's definition "corinthianize"). The word harmony is from the Greek root symphonesis which gives us our English symphony (Latin symphonia "a unison of sounds, harmony," from Greek symphonia "harmony, concord of sounds," from symphonos "harmonious, agreeing in sound,") which gives forth beautiful music, but there is only cacophony when believers in Christ begin to intimately relate to children of the devil. In other words, the holiness and purity of Christ cannot harmonize with the wickedness and impurity of Belial! Keep in mind that all humanity is divided into two spiritual families - (1) God is their father (only true believers) or (2) Satan is their father (Jn 8:44, 1Jn 3:10+). In turn these two families are in effect two spiritual kingdoms which are diametrically opposed, continually in conflict and as the saying goes "never the twain shall meet." Belial in Hebrew means worthlessness because whatever he or his demons do is invariably worthless (at best) and actively harmful (at worst). Stedman - Here, then, are the two great captains of the opposing philosophies of life, Jesus Christ and Satan, Belial. McShane - Not only are these two leaders not in harmony, but they are antagonists. Belial sought to destroy Christ and thought he had accomplished this at the cross; Christ was manifested to destroy the works of the devil and will eventually consign him to the lake of fire. Postiff - Consider that Jesus is the truth (John 14:6). Satan is a liar and the father of it (John 8:44). The same verse tells us that Satan is a murderer, but we know Jesus is the giver of eternal life (John 6:27, 10:28, 17:2). (The word Belial is used 16 ti mes in the OT and once in the N T. Here it refers to Satan, the Devil. Many ti mes the Bible talks about people who are sons of Belial, those who lead people astray to other gods, who are ho mosexuals, who are drunkards, who are unbelievers, who despise authority, who are foolish and stubborn, who are greedy, who are destined for destruction, who are liars, and who are worthless.) Harmony (4857)(sumphonesis from sun = together intimately + phone = sound ) speaks of harmony of people's opinions, actions, character. A being in unison with one another. BDAG = "a state of shared interests." The idea is agreement with, which often implies a type of joint decision - joint decision. Concord. Unison. Only 2Co 6:15. Not in Septuagint. The related adjective sumphōnos occurs in 1 Cor. 7:5 Belial (955)(beliar transliterated from the Hebr. Belīyyaʿal (1100) meaning wickedness (1 Sam. 25:25). Belial, a word applied by the sacred writers to such lewd, profligate, and vile persons as seem to regard neither God nor man (Dt. 13:13; Jdg. 19:22; 1 Sam. 2:12). “A son of Belial” means “a child of wickedness” by a common Hebraism (Deut. 13:13 = "some worthless [belial] men have gone out from among you"; Jdg 19:22 = "certain worthless [belial] fellows" ). Complete Biblical Library - Incredible Resource Belial, a Hebrew noun meaning “worthlessness,” is made up of belî, “without,” and ya‛al, “benefit.” It appears 27 times in the Old Testament, but never as a proper name despite the fact that in 15 places the Authorized Version transliterates and capitalizes it (Deuteronomy 13:13; 15:19; etc.). Other versions substitute “scoundrels,” “base fellows,” and the like because in all such cases belial combines with another noun to serve an adjective function. “The sons of Eli were ‘sons of worthlessness’ ” (1 Samuel 2:12); that is, they were “worthless fellows” (compare “man of God” for “godly man”). Hebrew employs nouns in the construct state (i.e., the genitive relation), as seen in 1 Samuel 2:12, to indicate the attribute of a person or thing (Gesenius, Hebrew Grammar, p.417). Since the Septuagint always translates belial, the word does not appear as a name in canonical books. During the Intertestamental Period, however, Belial developed into a proper noun for Satan, the Antichrist, the personal power of evil. It appears a number of times in Jewish apocalyptic writings like The Testaments of the Twelve Patriarchs (Dan 4:7; 5:1; Levi 19:1; etc.), Book of Jubilees (1:20); Sibylline Oracles (2:167), and Ascension of Isaiah. It is a characteristic term in the Dead Sea Scrolls, appearing frequently in the Essenes’ Manual of Discipline (1:18; 23; 2:18, etc.) and elsewhere. The term was corrupted into Beliar, especially in its Greek form because native Greek words end only in vowels, “n,” “r,” or the “s” sound. The Greek text of 2 Corinthians 6:15 actually spells it Beliar. Twice the Septuagint uses “lawlessness” (anomia [455]) to translate belial (2 Samuel 22:5 [LXX 2 Kings 22:5] and Psalm 18:4 [LXX 17:4; 18:5 in Hebrew]). On this basis some have wondered whether in 2 Thessalonians 2:3 Paul used a translation of it when he spoke of the “Man of Lawlessness” (RSV). (“Man of Sin” is an alternate reading [KJV].) “Man” in such a usage would approach the generic idea of “person” or the indefinite pronoun: “the lawless one.” Related Resources: Fausset Bible Dictionary Belial Holman Bible Dictionary Belial Hastings' Dictionary of the Bible Belial (Beliar) Hastings' Dictionary of the NT Belial, Beliar International Standard Bible Encyclopedia Belial The Jewish Encyclopedia Belial Or what has a believer in common (meris) with an unbeliever (apistos)? - A believer is one who shows Himself faithful in the discharge of a duty (his or her allegiance to Christ as their Lord) or the administration of a trust (Mt 24:45). These two have different authorities (Christ, Satan) and belong to different kingdoms (light, darkness). Believer (faithful)(4103) pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Common (share) (3310) (meris) is a part which suggests a deep sharing of things in common. In English common means belonging equally or shared equally by two or more. Believers have been "qualified to share (meris) in the inheritance of the saints in Light." (Col 1:12+). Unbeliever (571) (apistos from a = without + pistos = believing, faithful) means lacking in faith, without faith, disbelieving, unbelieving - in this context apistos is one who does not believe the Good News about Jesus Christ (1Ti 5:8, Titus 1:15, Rev 21:8). Apistos is frequently used (~60% of NT uses) by Paul in the Corinthian letters 1 Co. 6:6; 1 Co. 7:12; 1 Co. 7:13; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 10:27; 1 Co. 14:22; 1 Co. 14:23; 1 Co. 14:24; 2 Co. 4:4; 2 Co. 6:14; 2 Co. 6:15 Related - What exactly is an unbeliever? | GotQuestions.org QUESTION - Who was Belial? ANSWER - Belial is a compound word, believed to have been taken from the Hebrew beliy, meaning “not,” and ya'al, meaning “profit” or “benefit.” It is used twenty-six times in the Old Testament, usually translated as “worthless” in the New American Standard Bible, but also as “base,” “destruction,” “rascally,” and “wicked.” In the earlier books of the Old Testament, when describing a wicked person, the King James sometimes uses “son of Belial” (or “daughter,” “man,” or “people” of Belial). Like many other uses of the term son of, the expression “son of Belial” doesn’t imply that Belial is a real person who fathers children; rather, it’s a description of people characterized by worthlessness or corruption. A less accepted theory is that belial comes from beli 'ol, meaning “without yoke”; the definition would remain about the same, however: a “son of Belial” would be someone who is “lawless” or “rebellious.” Either way, the Old Testament uses Belial as a personification of evil, not an actual entity. Later, the personification began to be thought of as an actual person, and in the New Testament Belial is used as a proper name of Satan in 2 Corinthians 6:15. In Jewish Apocryphal literature, Belial is often presented as an actual being and given a back story. Several Hasidic books, including the Book of Jubilees, say Belial was one of the angels who followed Satan in his fall. The Sibylline oracles (supposed prophecies recorded by the Sibyls between AD 100 and 500) say Belial will be the Antichrist and/or a fake Messiah who deceives Samaritans. The former claim may be influenced by 2 Thessalonians 2:3, which calls the Antichrist the “man of lawlessness,” but the oracle is also associated with Nero. Belial as a demon has been adopted by more recent literature. In Paradise Lost, John Milton writes that Belial was the last demon to fall and the vilest—the demon of impurity and lies. In some occasions that Belial is used as a personification in the Bible (Judges 19:22; 1 Samuel 2:12), Milton directly attributes the evil to the individual demon. Belial is also mentioned in the Lesser Key of Solomon, a spell book that promised the user power to control demons for personal use. The book has nothing to do with King Solomon, as it was written in 1600s. In the last century, Belial showed up as a character in various novels and video games. In Scripture, Belial was used to personify wickedness and worthlessness. The only time the word is used to identify a person is 2 Corinthians 6:15, where the name is applied to Satan. There is no indication from Scripture that Belial is the proper name of a specific demon.GotQuestions.org Two Rivers Can two walk together, unless they are agreed. —Amos 3:3 Today's Scripture: 2 Corinthians 6:11-18 The Brule River, which is on the border between Michigan and Wisconsin, flows for miles with clear, sparkling water. It is inhabited by an abundant population of speckled, rainbow, and brown trout. At one point the Iron River, muddy and thick with sediment of ore and clay, merges with the Brule. Where these two rivers join, the clear waters of the Brule flow alongside the muddy waters of the Iron for a short distance. Soon the waters are mixed into one stream. Now consider what happens—the clear waters of the Brule do not cleanse the waters of the Iron, but vice versa. The muddy waters of the Iron pollute the whole stream. Likewise, entering into a close relationship with evil will corrupt a Christian. Partnering with an unsaved person in business or in marriage is contrary to God’s will (2 Cor. 6:14-15). Remaining pure and getting the unbeliever to change is as difficult as keeping the waters of the Brule and Iron separate in the same channel. Lord, be in my thoughts, my words, my actions, That I may be a river flowing clean; Keep me from a partnership with evil, So Christ the living water may be seen. —Hess If you walk with Christ, you can't run with the world. 2 Corinthians 6:16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, "I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. KJV 2 Corinthians 6:16 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. NET 2 Corinthians 6:16 And what mutual agreement does the temple of God have with idols? For we are the temple of the living God, just as God said, "I will live in them and will walk among them, and I will be their God, and they will be my people." BGT 2 Corinthians 6:16 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 θεὸς καὶ αὐτοὶ ἔσονταί μου λαός. NLT 2 Corinthians 6:16 And what union can there be between God's temple and idols? For we are the temple of the living God. As God said: "I will live in them and walk among them. I will be their God, and they will be my people. ESV 2 Corinthians 6:16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said, "I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. NIV 2 Corinthians 6:16 What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: "I will live with them and walk among them, and I will be their God, and they will be my people." YLT 2 Corinthians 6:16 and what agreement to the sanctuary of God with idols? for ye are a sanctuary of the living God, according as God said -- 'I will dwell in them, and will walk among them, and I will be their God, and they shall be My people, ASV 2 Corinthians 6:16 And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. CSB 2 Corinthians 6:16 And what agreement does God's sanctuary have with idols? For we are the sanctuary of the living God, as God said: I will dwell among them and walk among them, and I will be their God, and they will be My people. MIT 2 Corinthians 6:16 What rapport does God's temple have with idols? For we are the temple of the living God, just as God said, I shall dwell in them and move among them. I shall be their God, and they will be my people. NKJ 2 Corinthians 6:16 And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: "I will dwell in them And walk among them. I will be their God, And they shall be My people." NRS 2 Corinthians 6:16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said, "I will live in them and walk among them, and I will be their God, and they shall be my people. NAB 2 Corinthians 6:16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said: "I will live with them and move among them, and I will be their God and they shall be my people. NJB 2 Corinthians 6:16 The temple of God cannot compromise with false gods, and that is what we are -- the temple of the living God. We have God's word for it: I shall fix my home among them and live among them; I will be their God and they will be my people. GWN 2 Corinthians 6:16 Can God's temple contain false gods? Clearly, we are the temple of the living God. As God said, "I will live and walk among them. I will be their God, and they will be my people." BBE 2 Corinthians 6:16 And what agreement has the house of God with images? for we are a house of the living God; even as God has said, I will be living among them, and walking with them; and I will be their God, and they will be my people. Or what agreement has the temple of God with idols: Ex 20:3 23:13 34:14 De 4:23,24 5:7 6:14,15 Jos 24:14-24 1Sa 7:3,4 1Ki 18:21 2Ki 17:33,34 21:4,5 23:5-7 2Ch 33:4,5 Eze 36:25 Ho 14:8 Zep 1:5 Mt 6:24 1Jn 5:20,21 For we are the temple of the living God;: 1Co 3:16,17 6:19 Eph 2:20 Heb 3:6 1Pe 2:5 God said, "I WILL DWELL IN THEM AND WALK AMONG THEM: Ex 29:45 Lev 26:12 Ps 90:1 Eze 43:7,9 Zec 2:10,11 Joh 6:56 Ro 8:9,11 Eph 3:17 2Ti 1:14 1Jn 4:12,15 Rev 21:3 I WILL BE THEIR GOD: Ge 17:7,8 Jer 24:7 31:33 32:38 Eze 11:20 36:28 37:26,27 Ho 2:23 Zec 8:8 13:9 Ro 9:26 Heb 8:10 Rev 21:7 2 Corinthians 6 Resources - Multiple Sermons and Commentaries See J C Ryle's sermon "The World" Related Passages: Matthew 6:24+ (IDOLS) “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth (Mammon - mamonas name of an idol - see picture). 1 John 5:21+ Little children, guard (present imperative see our need to depend on the Holy Spirit to obey) yourselves from idols. Leviticus 26:11; 12+ (QUOTED HERE BY PAUL) ‘Moreover, I will make My dwelling among you, and My soul will not reject you. 12 ‘I will also walk among (Lxx = emperipateo) you (cf Dt 23:14) and be your God, and you shall be My people. Exodus 29:45+ “I will dwell among the sons of Israel and will be their God. Ezekiel 37:26-27+ (QUOTED HERE BY PAUL) “I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will place them and multiply them, and will set My sanctuary in their midst forever. 27 “My dwelling place also will be with them; and I will be their God, and they will be My people. Genesis 3:8 (PERFECT COMMUNION IN THE GARDEN) They heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. THE TEMPLE OF THE TRINITY Or what agreement (joint arrangement) has the temple of God with idols? - This rhetorical question calls for the resounding answer - "NOTHING!" Apparently the Corinthians idol problem was not idle! The Greek word (naos) for Temple was properly used of the innermost sanctuary of a temple where the divine presence was supposed to be located. Ponder that picture! Paul is saying idols do not belong in the innermost sanctuary. He goes on to state that the Corinthian believers were in effect the "innermost sanctuary," the "holy of holies" occupied by the Holy One. It is good to recall that idolatry is typically closely linked with immorality. THOUGHT - Don't bypass this question dearly beloved of God. Idols don't have to be carved figures to be objects, thoughts, ideas (money, fame, desire for earthly power) that come between our soul and the heart of God. Paul gave good advice in his first letter commanding the saints "Therefore, my beloved, flee (present imperative see our need to depend on the Holy Spirit to obey) from idolatry." (1Co 10:14+) Pagans go into their inanimate temples of dead gods. Our Living God comes into His animate temple of our bodies. Hodge - “Parties are said to be in communion (AGREEMENT) when they are so united that what belongs to the one belongs to the other, or when what is true of the one is true of the other.” McShane - The downfall of Israel, God’s earthly people, was the result of idolatry, and if saints in any way become involved in the same evil, the result must be no less drastic. Kruse - This final question with its worship imagery offers extra support for the view that the earlier questions reinforce a call to have no involvement in pagan worship. When Paul speaks here of the temple of God the background imagery is that of the Jerusalem shrine, but in the foreground is the Christian community as God’s temple. (Full text of TNTC 2 Corinthians) Wick Broomall on temple of idols - In periods of apostasy, abominations were practiced in the holy place (cf. 2Ki 21:7; 2Ki 23:6, 7; Ezek 6:3-14). The heathen temple at Corinth was a cesspool of iniquity (cf. Ro 1:18-32). The quotation introduced by even as God said (ASV) is a composite drawn from the LXX of Lev 26:11, 12; Ezek 37:27 (cf. also Ex 25:8; 29:45; Jer 31:1). We should note how Paul supports his command (2Co 6:14a): (1) by an appeal to five self-evident questions (2Co 6:14b-16a), (2) by an appeal to God (2Co 6:16b), and (3) by an appeal to Scripture (2Co 6:16b). Gromacki - When Israel went into apostasy, they usually erected idols within the temple (2 Kings 21:7; 23:6–7; Ezek. 6:3–18). When revival broke out, the idols were removed and the sanctuary was cleansed. It must be so also in the life of each Christian. Agreement (4783)(sugkatathesis from sun = intimately with + kata = down + thesis = thesis, position) means literally means to set down a position with (someone). This word suggests a sympathetic union of mind and will in a plan mutually agreed to. It was used in the papyri of a decision arrived at by a group. It is a joint arrangement, an arrangement together, a joint agreement, a mutual agreement. In the philosophy of the Stoics sugkatathesis meant the “assent given by the mind to its perceptions” (Liddell-Scott). Not in Septuagint. Temple (sanctuary) (3485) naos in the Greek culture denoted the "abode of the gods" and was used to refer to a literal structure or building associated with, dedicated to and set apart to be a dwelling place for a deity. either pagan gods (Acts 17:24) or the true God (Mt 23:16). Naos describes the place where a deity was worshipped (cp Zacharias ministering to God in Lk 1:9). Naos referred to the temple proper, including the inner sanctuary, composed of the outer room, the Holy of Holies and the innermost Holy Place. Uses of naos by Paul - 1 Co 3:16; 1 Co 3:17; 1 Co 6:19; 2 Co 6:16; Eph 2:21; 2 Th. 2:4; Idols (1497) eidolon from eídos = that which is seen, what is visible, figure, appearance) is primarily a phantom, form, image, shadow or likeness. In Scripture eidolon is an image or representation whether corporeal or imaginary or some other thing which resembles a person, animal, false god, etc. and which is an object of worship. An idol may be defined as any person or thing that has usurped in the heart the place of preeminence that belongs to the Lord. -- Arthur Wallis For (gar) is a term of explanation which gives the reason there can be no agreement with idols. Pagan worship must be assiduously avoided. We are the temple of the living God - In 1Co 3:16 Paul said "you are a temple (naos) of God and that the Spirit of God dwells in you." In 1Co 6:19 he asked "do you not know that your body is a temple (naos) of the Holy Spirit Who is in you, Whom you have from God, and that you are not your own?" The living God refers to the Spirit of God. Of course believers have "Christ in you, the hope of glory." (Col 1:27) and as Jesus taught even the Father would make His abode in believers (Jn 14:23). So in effect believers are the temple of the Trinity! Paul's use of the adjective "living" is clearly a direct refutation of the dead "god" the pagans worshipped. Related Resource: What does it mean that we are the temple of God Kruse - Paul states clearly that idols in themselves are nothing, the danger of idolatry being that the involvement with demonic powers active therein provokes the Lord to jealousy (1 Cor. 8:4–6; 10:19–22). (Full text of TNTC 2 Corinthians) Stedman - This is one of the most powerful, the most beautiful descriptions of the glory of Christianity, the fact that God dwells in his people. Some years ago there was a theological conflict which came into prominence called, "The Death of God Movement." Certain theologians were teaching that God had actually died. But that movement did not last very long. God had not died, of course, they had simply lost his address. They did not realize that God lives in his people. That is where you find him. The glory of Christianity is the revelation that our bodies are the temples of God. In that holy temple, he lives; therefore, we are to be guided by his principles in worship and in service. Imagine a person who, as the temple of God, is joined to another person who is the temple of an idol. If you do not worship the true God you worship a false god, and behind the false gods, the idols of any generation, Paul told us in First Corinthians, are demons. Therefore, you are trying to link together the worship of God and the worship of demons. But this is an absolutely impossible thing. That is why Christians everywhere are warned against certain associations. (2 Corinthians 6:11-7:1 Watch Out for These) Living God - 28x in OT and NT - Deut. 5:26; Jos. 3:10; 1 Sam. 17:26; 1 Sam. 17:36; 2 Ki. 19:4; 2 Ki. 19:16; Ps. 42:2; Ps. 84:2; Isa. 37:4; Isa. 37:17; Jer. 10:10; Jer. 23:36; Dan. 6:20; Dan. 6:26; Hos. 1:10; Matt. 16:16; Matt. 26:63; Acts 14:15; Rom. 9:26; 2 Co. 3:3; 2 Co. 6:16; 1 Tim. 3:15; 1 Tim. 4:10; Heb. 3:12; Heb. 9:14; Heb. 10:31; Heb. 12:22; Rev. 7:2 Just as God said (introducing OT quotes), "I WILL DWELL IN THEM AND WALK AMONG THEM - Walk among them is from the Septuagint of Lev 26:12. Note the repeated "I will" promises from God. This is an incredible truth. The Living God, living within the bodies of redeemed sinners. The Holy God makes Himself at home in the "jars of clay!" (2Co 4:7). Contrast how the presence of God dwelling the midst of the people was restricted to the Tabernacle/Temple, but now in the amazing new covenant, God dwells in personal proximity and incomprehensible intimacy with every believer! This interrelationship with God will be fully consummated in Heaven John writing "I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them." (Rev. 21:3+). As Paul stated in 2Co 5:5+ the indwelling Spirit of God is a divine down payment of this future full relationship with God! Amazing grace indeed! Pulpit Commentary has an interesting note - The quotation is altered slightly from the LXX. of Lev. 26:12. But in this and the next verses we have “a mosaic of citations” from this passage and Exod. 29:45; Isa. 42:11; Ezek. 20:34; 2 Sam. 7:14; comp. Jer. 31:9; Isa. 63:6. This mode of compressing the essence of various quotations into one passage was common among the rabbis. (2 Corinthians 6) AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE - Quoting from the Septuagint of Lev 26:12+ (cf Ezekiel 37:26-27+). He is ours, and are His! This passage is the language of covenant picturing sinful men who are now by amazing grace and the gift of faith in Christ in union, oneness and communion with God. Dwell in (1774) enoikeo from en = in + oikéo = dwell) means literally to “dwell in”, to take up residence, make one's home in or among. To live in, inhabit; dwell in. All the NT uses of enoikeo are metaphorical. Spoken f the indwelling of the Holy Spirit in Christians (Rom. 8:11; 2 Tim. 1:14); of the divine presence and blessing (2 Cor. 6:16 [cf. 1 Cor. 3:16]); of the faith (2 Tim. 1:5); of the word of Christ (Col. 3:16). 5v - Ro 7:17; 2 Co. 6:16; Col. 3:16; 2 Ti 1:5; 2 Ti 1:14 Walk among (1774) emperipateo from en = in, among + peripateo = walk around) means literally walk about in a place, move among the people in a place; figuratively, of God's presence among his people. Only here in the NT. Emperipateo used 7x in Septuagint - Lev. 26:12 (quoted in 2Co 6:16 by Paul); Deut. 23:14; Jdg. 18:9; 2 Sam. 7:6; Job 1:7; Job 2:2; Prov. 30:31; 2 Co. 6:16 Phrase - "I will dwell" - Ex 29:45 1 Ki 6:13 Ps 132:14 Ezek 43:7 Ezek 43:9 Zec 2:10 Zec 2:11 2 Cor 6:16 Phrase - "I will be their God" - 9x - Ge 17:8 Jer 24:7 Jer 31:33 Jer 32:38 Ezek 37:23 Ezek 37:27 Zec 8:8 2 Cor 6:16 Heb 8:10 C H