2 Corinthians 6

Suffering for Christ

Paul’s appeal

(6:1) “And working together with Him, we also urge you not to receive the grace of God in vain.”

“Working together with Him.” This continues the thought of the previous chapter of being an ambassador for Christ (2 Cor. 5:20). Paul states that he is a “fellow worker” with the God of the universe—quite an incredible claim! (cf. 1 Cor. 3:9)

“We also urge you not to receive the grace of God in vain.” The term “vain” (kenos) can also be rendered as “empty” (BDAG). Imagine if you received your driver’s license and never drove. This would be ridiculous! You still have the driver’s license, but it is useless. The driver’s license would have been received “in vain.” This is what it’s like to receive God’s grace without putting it into practice in our lives.

Sometimes, our work feels like it is in vain. For instance, Isaiah’s Suffering Servant said, “My work seems so useless! I have spent my strength for nothing and to no purpose. Yet I leave it all in the LORD’s hand; I will trust God for my reward” (Isa. 49:4 NLT). Yet, if we are serving God under grace and through his power, we can trust that our labor “is not in vain” (1 Cor. 15:58).

(6:2) “For He says, ‘At the acceptable time I listened to you, and on the day of salvation I helped you.’ Behold, now is ‘the acceptable time,’ behold, now is ‘the day of salvation.’”

Paul cites Isaiah 49:8. The context for Isaiah 49 is one of the Servant Songs. These passages predict the coming of Christ. In this context, the Servant will alongside the Jewish people after the Exile. Paul quotes this passage to emphasize the importance and urgency of spreading the grace of God, because “now is the day of salvation” according to Paul.

Have you been putting off the decision to receive Christ? If you hear his voice, come to meet him right now before it is too late.

Have you been putting off serving Christ or sharing Christ with others? Jesus said, “We must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (Jn. 9:4 NLT). We have one life to make it count for eternity, and then, our opportunity is over. Forever.

Defense of his ministry

(6:3) “Giving no cause for offense in anything, so that the ministry will not be discredited.”

Paul wanted to have personal integrity so that the message of Christ would not be tarnished. Paul is more concerned about seeing the “ministry” become “discredited,” than he is seeing his own reputation being discredited.

“I overcame suffering.”

(6:4-5) “But in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, ⁵ in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger.”

This relates back to 2 Corinthians 3:1 (“Are we beginning to commend ourselves again?”). Paul was placed in the awkward situation of needing to defend himself in order to defend his message. Paul doesn’t “commend” himself by pointing to his gifts, his talents, his academic record, or his prestigious religious record (see Phil. 3:3-8). Instead, he commends himself by pointing to his hard work and his suffering for Christ. Suffering for the cause of Christ shows our authenticity. These “afflictions, hardships, distresses” are general states of suffering. The Corinthians should have “commended” Paul for his role as a servant-leader (2 Cor. 12:11), but they were confused by the false teachers.

The key to overcoming these things was “endurance.” Sometimes, serving Christ hurts badly. There is no avoiding it. Instead, we need to stand our ground, and not quit.

“In beatings, in imprisonments, in tumults.” These sufferings are all related to persecution.

“Tumults” refer to “‘civil disorders’ or ‘riots’ (cf. Acts 13:50; 14:19; 16:19; 19:29).”[]

“In labors, in sleeplessness, in hunger.” These are sufferings related to “going without.” The term “sleepless” (agrupnia) could refer being “unable to go to sleep” (BDAG). This could imply stress or worry for the church (2 Cor. 11:29). Or it could refer to travelling at night. The former seems more likely in context.

“I simultaneously grew in love.”

(6:6) “In purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love.”

“Purity” (hagnotēs) can refer to both moral living, as well as to having a “singleness of purpose.”[] Paul uses this term again in 2 Corinthians 11:3 (“your minds will be led astray from the simplicity and purity of devotion to Christ”).

“Knowledge” (gnōsis) is included among a list of moral virtues. This shows that reading and learning are all a part of spiritual growth—just as much as these other virtues.

“Patience” (makrothymia) can be defined as the “state of remaining tranquil while awaiting an outcome, patience, steadfastness, endurance” (BDAG). It can refer to the preparation of battle. Brown writes, “Being strictly military terms, the various words are readily used as metaphors in connection with the battles of life.”[] This is the ability to wait on God before the battle and not hit the panic button. This refers to waiting on God “in season or out of season” (2 Tim. 4:2).

“Kindness” (chrēstotēs) refers to “uprightness in one’s relations with others, uprightness” or “the quality of being helpful or beneficial, goodness, kindness, generosity” (BDAG). Brown defines this as “a friendly nature.”[] Jesus had this quality: He was strong and fierce, but when kids saw him, they wanted to crawl all over him like a jungle gym.

“In the Holy Spirit and in sincere love.” This doesn’t refer to having a spirit of holiness, but rather, the key to all of these virtues is to live in and by the power of the Holy Spirit.

(6:7) “In the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left.”

“In the word of truth.” This could refer to preaching the truth (NASB, NLT), or to speaking truthfully (ESV, NIV, NET). We favor the former interpretation, because the Bible is our “power” and our “weapon” in ministry. Moreover, this verse is all about what God has given to us to accomplish his will, rather than what we should be doing for God.

“In the power of God.” God gives us power to accomplish his will. His power is released through the word (Heb. 4:12), the gospel (Rom. 1:16), and the Holy Spirit.

Why does Paul give these lists of his endurance and character qualities? Paul is contrasting himself with the false teachers in Corinth. We agree with Garland who writes, “Paul assumes that the gospel is discredited by those ministers who are lustful, impure, ignorant, overbearing, indignant, rude, unkind, and hypocritical in their love, cultivating those whom they think can benefit them in some way. Such ministers have neither the Holy Spirit nor the power of God.”[]

“By the weapons of righteousness for the right hand and the left.” Paul further expounds on these weapons in his other writings (Eph. 6:10-18; 2 Cor. 10:3-5; Rom. 13:12; 1 Thess. 5:8). This is not our righteousness. Rather, interpreting the subjective genitive, these are “weapons provided by righteousness.”[] The context refers to “the power of God,” not our own power or ability. These weapons, likewise, are “not of the flesh, but divinely powerful” (2 Cor. 10:4).

(6:8) “By glory and dishonor, by evil report and good report; regarded as deceivers and yet true.”

Paul’s enemies frequently slandered him (Rom. 3:8; 1 Cor. 4:13). Kruse writes, “Those who judge from a human point of view (outsiders, or perhaps his critics in Corinth) hold him in dishonour and ill repute, but those who no longer view things from a human point of view hold him in honour and good repute.”[]

(6:9) “As unknown yet well-known, as dying yet behold, we live; as punished yet not put to death.”

Regarding these paradoxes, Harris writes, “These paradoxes in verse 9-10 below show the different views of Paul’s life: one from his critics, and the other from God.”[]

“As unknown yet well-known.” God was watching Paul’s work and faithfulness—even if his critics discounted it.

“As dying yet behold, we live.” Paul already expounded on this “life out of death” principle in chapter 4.

“As punished yet not put to death.” Paul experienced suffering, but God spared him from death, until Paul was finished with the ministry that was given to him (2 Tim. 4:7).

(6:10) “As sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.”

“As sorrowful yet always rejoicing.” This shows that rejoicing is not an emotion, but an action. Otherwise, how could you feel sorrowful and joyful at the same time? The key to times of sorrow is to give thanks and rejoice. Then, the feelings follow. The NLT renders this well, “Our hearts ache, but we always have joy.”

“As poor yet making many rich.” Paul was a poor tentmaker, but he was using his resources to build others up. Presumably, this made him feel like a “rich man.” Or as he puts it later, “Having nothing, and yet possessing everything.”

“Having nothing yet possessing all things.” Paul refused to accept money from the Corinthians (2 Cor. 11:7-9), and he refused to accept money for selfish gain—unlike the false teachers (2 Cor. 2:17). Paul had learned the secret to living without (Phil. 4:11-13). Earlier, Paul stated, “All things belong to you” (1 Cor. 3:22).

Questions for Reflection

What do we learn about serving God from this section?

• In order to live the life of a servant of God we need to depend on Him for “great endurance.”

• Our attitude isn’t determined based on circumstances.

Paul appeals again

(6:11) “Our mouth has spoken freely to you, O Corinthians, our heart is opened wide.”

“Our mouth has spoken freely to you.” This expression about speaking freely was a Greek idiom “denoting candour, or straightforward speech.”[] Paul is saying that he wasn’t holding anything back.

“O Corinthians, our heart is opened wide.” Even though Paul had been hurt by the Corinthians and attacked by the false teachers, he still refused to harden or close his heart. Instead, he left his heart “wide open.”

(6:12) “You are not restrained by us, but you are restrained in your own affections.”

The Corinthians had allowed the false accusations and conflict to ruin their relationship with Paul.

(6:13) “Now in a like exchange—I speak as to children—open wide to us also.”

Paul wrote about his suffering above in order to show his heart for the Corinthians. He wanted a two-way street in their intimacy, trust, and affection for one another. He is asking for them to reciprocate in their love for one another.

Unequally yoked

(6:14) “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?”

“Do not be bound together with unbelievers.” It’s possible that Paul is taking a digression here. On the other hand, in context, Paul has been calling for the Corinthians to renew their relationship with him, and this could account for this statement. After all, if a wife was asking for a good relationship with her husband, part of this would involve telling him to leave his mistress!

In what sense should believers not be bound with unbelievers?

Clearly, Paul cannot be writing about all connection and friendship with unbelievers. This would explicitly contradict his first letter (1 Cor. 5:9-10; 10:27; 14:22-24). But which sort of relationships does he have in mind? Two views are popular among commentators:

(1) Marriage with non-Christians? Murray Harris holds this view.[] While Paul didn’t teach that believers should divorce non-Christians after they are already married (1 Cor. 7:12-16), they shouldn’t decide to marry a non-Christian in the first place. In his first letter, Paul told the Corinthians to only marry believers: “A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord” (1 Cor. 7:39). Furthermore, Paul uses the term “unbeliever” (apistos) sixteen times in his letters, and thirteen of those usages occur in 1 Corinthians. The majority of these usages occur in 1 Corinthians 7. There, Paul repeatedly uses the term “unbeliever” to describe Christians who were marrying unbelievers (1 Cor. 7:12-15).

The only occurrence of the term “unbeliever” (or “unbelieving”) in this letter is in reference to those whose minds are blinded by Satan (2 Cor. 4:4).

(2) Pagan worship and occult practices? Colin Kruse[] and Paul Barnett[] hold this view. There are a number of reasons for adopting this view:

First, Paul mentioned idolatry in his first letter (1 Cor. 10:14-21). There, he used the same word “fellowship” (koinonia) to describe associating with occult practice (1 Cor. 10:16, 18, 20), which is similar to what Paul says here: “What fellowship has light with darkness?” (v.14)

Second, Paul refers to “idols” and the “temple of the living God” (v.16). This is the final (and climactic) rhetorical question “and thus the most important.”[]

Third, Paul later writes, “Come out from their midst and be separate… Do not touch what is unclean” (v.17). This doesn’t make sense in regards to non-believing people, but it would make sense with regard to non-believing practices. Earlier, Paul explicitly taught to spend time with unbelieving people (1 Cor. 5:9-10; 10:27; 14:22-24).

Conclusion

Which view is correct? We agree with Garland that “the image cannot be limited to marriage” and it “must include broader associations.”[] Put simply, we hold that Paul is offering a broad principle that can be applied in a variety of ways. In other words, we would be mistaken to see only a single application from this passage. Instead, Paul uses five rhetorical questions to serve as criteria for partnering with unbelievers. Marriage, occult practices, and a variety of other partnerships that would all fall under this principle from Paul.

Paul admonished the Corinthians for having legal disputes in front of unbelievers (1 Cor. 6:1-6), for participating in idol worship with unbelievers (1 Cor. 10:14-21), for having sex with prostitutes (1 Cor. 6:12-20), and for having fellowship with a “so-called brother” (1 Cor. 5:1-13). From this, we see that Paul is thinking broadly about our partnerships with unbelievers. We agree with scholar Linda Belleville who writes,

Marriage between a believer and unbeliever would certainly be a legitimate application of the command. But… it may not even be the primary application, since the focus throughout is on the church, not the individual believer…. This would suggest that unequal associations between Christians and non-Christians are what Paul specifically has in mind… Paul is clearly thinking of associations that involve a partnership rather than a casual or occasional working relationship.”[]

Being “bound together” or “unequally yoked” harkens back to Deuteronomy 22:10, where we read, “Do not plow with an ox and a donkey yoked together.” A “yoke” is the piece of wood that held two animals together as they helped plow a field. Yoking an ox with a donkey would be unfair and painful to both parties, since they have different strengths and could cause harm or injury to one another. Paul likens this to believers being united in some way with unbelievers. Kruse writes, “The verb heterozygeō is found only here in the New Testament, but is used in the LXX at Leviticus 19:19 as part of a prohibition on yoking different types of animals together. It is used by Philo and Josephus in the same way.”[]

To expound on the application of this principle, we can think of several practical examples:

• Participation with false teachers. This is the immediate application from Paul, because he is calling on the Corinthians to make a break from the false teachers.

• Marital relationships. This would also be a form of being “bound” to an unbeliever. In fact, we become “one flesh” through marriage. This is very much being “bound” (1 Cor. 7:27, 39).

• Business partnerships. If we become financially invested in a business partnership, this would result in being “bound” together. What happens if the Christian businessman has different fundamental values than the non-Christian businessman?

These FIVE RHETORICAL QUESTIONS serve as criteria for “partnering” with non-believers (vv.14-16)

#1. “What partnership have righteousness and lawlessness?” The term “partnership” (metochē) only occurs here in the NT.

#2. “What fellowship has light with darkness?” The term “fellowship” (koinonia) refers to “sharing.” This question shows that we can’t share our fundamental values with non-believers. Think of how difficult it would be to be in a partnership with a person with whom you fundamentally disagree on the big questions of life.

#3. “What harmony has Christ with Belial?” The term “harmony” (sumphōnēsis) means “a state of shared interests, agreement” (BDAG).

“Belial” is a word used in the intertestamental literature to refer to Satan (e.g. The War Rule 1:1, 5, 13, 15; 4:2; 11:8; Testament of Levi 3:3; Testament of Reuben 4:11; Jubilees 1:20).[] It is also found throughout the literature in Qumran in the DSS (1QM 13:1-4; cf., e.g., 1QS 1:18, 24; 2:19).[] If unbelievers are truly being blinded by Satan (2 Cor. 4:4), then how can we partner with them?

#4. “What has a believer in common with an unbeliever?” The term “common” (meris) means “a portion of a whole that has been divided, part” or a “share or portion” (BDAG).

#5. “What agreement has the temple of God with idols?” The term “agreement” (sugkatathesis) can mean “agreement” or “union” (BDAG).

Remember your identity

(6:16) “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.’”

Paul cites Leviticus 26:11-12 (cf. Ex. 6:7). Kruse writes, “There is no exact counterpart in the LXX or the Hebrew Bible. Paul’s ‘quotation’ appears to be a free one, and possibly draws upon both Leviticus 26:11-12 and Ezekiel 37:26-27. However, the promises contained here are repeated again and again in the Old Testament (cf. Exod. 25:8; 29:45; Jer. 31:1) and are taken up in Revelation to express the final bliss of the redeemed.”[]

Put an end to the compromise

(6:17) “‘Therefore, come out from their midst and be separate,’ says the Lord. And do not touch what is unclean; and I will welcome you.”

Paul cites Isaiah 52:11 and Ezekiel 20:34, 41. In context, Isaiah was calling Jewish believers to separate from Babylon after the Exile and come home to Jerusalem.

(6:18) “‘And I will be a father to you, and you shall be sons and daughters to Me,’ says the Lord Almighty.”

Finally, Paul cites 2 Samuel 7:14, which is the Davidic Covenant. However, Paul broadens the promise to include the spiritual sons and daughters of the ultimate David: Jesus Christ.

Questions for Reflection

How does Paul communicate his love for these people in this section? What approach does he take?

If someone said this, how would you respond: “Why would God not want believers to marry non-believers? Isn’t this a form of religious prejudice?”