PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| The Ministry of Reconciliation | Marks of the Ministry | Further Defense of His Ministry of Reconciliation |
Friendship with God Through Christ | The Apostolate in Action |
| (5:11-6:13) | (5:11-6:13) | (5:11-6:13) | (5:11-6:10) | |
| 5:11-6:10 | ||||
| (2) | 6:1-10 (2) |
(2) | (2) | |
| Be Holy | 6:3-10 | A Warning | ||
| 6:11-13 | 6:11-7:1 | 6:11-13 | 6:11-13 | 6:11-13 |
| The Temple of the Living God | A Parenthesis on Relations with Unbelievers | Warning Against Pagan Influences | ||
| 6:14-7:1 (16b-18) |
(16b-18) | 6:14-7:1 (16b-18) |
6:14-7:1 (16b-18) |
6:14-7:1 |
READING CYCLE THREE (see
“Bible
Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.
- First paragraph
- Second paragraph
- Third paragraph, etc.
CONTEXTUAL INSIGHTS
A. Verse 1 of this chapter is the crux to the interpretation of the entire chapter. The context involves the
believers of the church at Corinth and, therefore, does not involve apostasy, but failure to live the Christian life effectively.
B. Beginning in verse 4 there is a series of prepositions.
1. en with the dative, eighteen times, 2 Cor. 6:4-7
2. dia with the genitive, three times, 2 Cor. 6:7-8
3. hōs with present participles, seven times, 2 Cor. 6:9-10
These seem to involve a description of Paul’s ministry as far as the problems and the pressures, both internal and external, as well as the commensurate grace of God.
C. The concluding paradoxes of 2 Cor. 6:8-10 seem to describe Paul’s life, both from the critics’ point of view and from God’s point of view.
D. The section 6:14-7:1 seems to be out of context. Verse 7:2 picks up the terminology and discussion of 2 Cor. 6:13. This section is very Jewish in nature. It is a warning against identifying oneself too closely with pagan culture. The warnings are from an OT setting (i.e., Jews vs. Gentiles or people of God vs. idolaters). However, Paul is using it in a similar way to 1 Cor. 10:14-33, where he discusses Christian participation in pagan worship.
This paragraph’s seeming disjunction has caused theories of 2 Corinthians being a composite letter from several letters of Paul’s sent to Corinth.
WORD AND PHRASE STUDY
÷2 CORINTHIANS 6:1-10
NASB (UPDATED) TEXT: 2 CORINTHIANS 6:1-10
1And working together with Him, we also urge you not to receive the grace
of God in vain—2for 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“-3giving no cause for offense in anything, so that the ministry will not be discredited, 4but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, 5in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, 6in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, 8by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; 9as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death, 10as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.
6:1 “working together with Him“ This is a PRESENT ACTIVE PARTICIPLE. There is no stated
OBJECT, but the context implies “with God” (cf. 2 Cor. 5:20; 1 Cor. 3:9). Paul uses this same term to
describe his co-workers in the gospel (cf. 2 Cor. 1:24; 8:23; 1 Cor. 16:16; Rom. 16:3,9,21), but here the context
strongly implies God. What an awesome thought that believers are co-laborers for God (cf. 1 Cor. 3:5-9).
▣ “we also urge you” Paul used the same VERB in 2 Cor. 5:20. See full note at 2 Cor. 1:4-11.
▣ “not to receive the grace of God in vain” The infinitive is AORIST which refers
to the Corinthian believers receiving Christ. But the “in vain” refers to the purpose of salvation, which is fruitfulness
for the Kingdom, not just personal salvation. Paul often used this term to express this expected Kingdom service
(cf. 1 Cor. 15:10,14,58; Gal. 2:2; Phil. 2:16; 2 Thess. 2:1; 3:5). This concept is parallel to Paul’s use of “walk”
in Ephesians (cf. Eph. 4:1,17; 5:2,15).
Special Topic: What Does it Mean to “Receive,”
“Believe,” “Confess/Profess,” and “Call Upon?”
6:2 “He says” Paul is quoting an OT passage relating to Israel, but by the use of this PRESENT ACTIVE INDICATIVE
(i.e., says), he shows that the promise is relevant to all times and all peoples. Paul uses this quote as a direct appeal from
God to the Corinthian church. Scripture is current and relevant!
▣ “‘at the acceptable time'” This is a quote from the Septuagint of Isa. 49:8
(i.e., one of the Servant poem/songs), which deals with God welcoming and equipping (1) the Messiah and (2) a
Messianic community. There is often a tension in Isaiah 40-53 between corporate (i.e., national Israel) and
the ideal Israelite King (i.e., Messiah).
▣ “‘the acceptable time. . .the acceptable time'” The first is a quote from the
Septuagint of Isa. 49:8, using dektos, but Paul uses a more intensified form (i.e., eurosdektos,
cf. Rom. 15:16) when he applies this prophecy to the Corinthian situation (cf. 2 Cor. 6:2b). The Messiah has come
and now the invitation to be fully accepted by God has come to them. They must seize the moment. They must be the
eschatological Messianic community.
The day of one’s salvation is a wondrous, marvelous event, but it is often accompanied by persecution
and difficulties (cf. 2 Cor. 6:4-10).
| NASB, NKJV, Peshitta | ”Behold” |
| NRSV | ”see” |
| TEV | ”Listen” |
| NJB | ”well” |
This is the Greek PARTICLEparticle idou, which serves to call attention
to a truth statement. Paul used it often in 2 Corinthians (cf. 2 Cor. 5:17; 6:2,9; 7:11; 12:14).
▣ “now is ‘the day of salvation'” This last sentence in 2 Cor. 6:2 is
Paul’s comment on the quote from Isaiah. This can refer to both an individual’s invitation to respond to the gospel,
as well as to the life of service to the Messianic kingdom.
6:3 “giving no cause for offense in anything” This is a strong DOUBLE NEGATIVE in Greek.
Paul was determined, both in his personal life and ministry, not to put any barriers between himself and the
hearers of the gospel (cf. 1 Cor. 9:19-23). He is using his life to accomplish two things:
- giving them a model to follow in their ministry
- counteracting the charges of the false teachers (cf. 2 Cor. 11:12)
The only “stumbling block” was Christ Himself (cf. 1 Cor. 1:18-25). The gospel was rejected by
- the Jews because of a suffering Messiah
- the Gentiles because of a body resurrection
- the Corinthian false teachers because of Paul’s lack of rhetorical presentation
Because of Satan’s blinding (cf. 2 Cor. 4:4) and the tension of the gospel message itself, Paul did
not want to do anything to cause people to reject his preaching (cf. 1 Cor. 9:19-23,24-27).
| NASB | ”so that the ministry will not be discredited” |
| NKJV | ”that our ministry may not be blamed” |
| NRSV | ”so that no fault may be found with our ministry” |
| TEV | ”We do not want anyone to find fault with our work” |
| NJB | ”so that no blame may attach to our work of service” |
The term “our” (cf. NKJV, NRSV, TEV, NJB) is not in the Greek text, which simply has
the DEFINITE ARTICLE, “the ministry.” This verse is related theologically to 1 Tim. 3:2-10,
which asserts that ministers must have no handle for criticism. Believers live and serve for the advancement
of the Messianic Kingdom, not personal aggrandizement or personal agendas (cf. 1 Cor. 9:12).
6:4-7 This is a series of terms introduced by the Greek PREPOSITION en. It is
repeated eighteen times for emphasis. There are several lists in Paul’s writings of the problems that he
faced (cf. 1 Cor. 4:9-13; 2 Cor. 7:5; 11:23-29). He mentions them to motivate the faithful and depreciate
the false teachers’ claims.
Special Topic: Vices and Virtues
GREEK PHRASES WITH EN
| NASB | NKJV | NRSV | TEV | NJB | |
| v. 4, hupomonē | much endurance | much patience | great endurance | patient enduring | resolute perseverance |
| v. 4, thliphis | afflictions | tribulations | afflictions | troubles | hardships |
| v. 4, anagkē | hardships | needs | hardships | hardships | difficulties |
| v. 4, stenochōria | distresses | distresses | calamities | difficulties | distress |
| v. 5, plēgē | beatings | stripes | beating | beaten | flogged |
| v. 5, phulakē | imprisonments | imprisonments | imprisonments | jailed | sent to prison |
| v. 5, akatastasia | tumults | tumults | riots | mobbed | mobbed |
| v. 5, kopos | labors | labors | labors | overwhelmed | laboring |
| v. 5, agrupnia | sleeplessness | sleeplessness | sleepless nights | without sleep | sleepless |
| v. 5, nēsteia | hunger | fastings | hunger | without food | starving |
| v. 6, hagnotēs | purity | purity | purity | purity | purity |
| v. 6, gnōsis | knowledge | knowledge | knowledge | knowledge | knowledge |
| v. 6, makrothumia | patience | long suffering | patience | patience | patience |
| v. 6, chrēstotēs | kindness | kindness | kindness | kindness | kindness |
| v. 6, pneumati hagiō | Holy Spirit | Holy Spirit | holiness of spirit | Holy Spirit | Holy Spirit |
| v. 6, agatiē anuplkritō | genuine love | sincere love | genuine love | true love | love free of affectation |
| v. 7, logō aletheias | the word of truth | the word of truth | truthful speech | message of truth | the word of truth |
| v. 7, dunamei theou | the power of God | the power of God | the power of God | the power of God | the power of God |
6:4 “but in everything commending ourselves as servants of God” This is the issue. This is the referent
of the phrase “in vain” of 2 Cor. 6:1. Paul affirms the priority of Kingdom service. All believers are gifted
(cf. 1 Cor. 12:7,11) ministers (cf. Eph. 4:12). The gospel has both an individual focus (i.e., personal salvation)
and a corporate focus (i.e., gospel proclamation and gospel service, cf. 1 Cor. 12:7).
Special Topic: Servant Leadership
6:6 “in purity” This refers to either
- the root meaning of this term, singleness of purpose
- Paul’s moral, ethical lifestyle
▣ “in patience” This term is often used to refer to patience with people, however, it is also
used in the NT to refer to God’s character (cf. Rom. 2:4; 9:22; 2 Pet. 3:9,15).
▣ “in kindness” This term is often translated “a sweetness of spirit.” It is the attitude that
one would rather be hurt than to hurt others, rather make others feel welcome than to feel welcome themselves.
▣ “in the Holy Spirit” The New English Bible translates this as “gifts of the Holy Spirit.”
The Jerome Biblical Commentary has “in a holy spirit” (p. 282). The reason that they change the
translation is that it is unusual for Paul to mention the person of the Holy Spirit in the midst of a
series of descriptive words. I agree that it is referring to Paul’s personal spirit of holiness produced
by the Holy Spirit, however, one cannot be dogmatic of this because of Rom. 9:1; 14:17; 15:16; 1 Cor. 12:3; 1 Thess. 1:5.
▣ “in genuine love” This same phrase is used in Rom. 12:9. Paul uses the same ADJECTIVE
to describe faith in 1 Timothy 1:5 and 2 Tim. 1:5. Peter uses the same ADJECTIVE with a SYNONYM
of agapē, philadelphia in 1 Pet. 1:22.
6:7 “in the word of truth” It must be remembered that the Hebraic background to this term in not “truth
versus falsehood,” but “loyalty and trustworthiness,” as in interpersonal relationships (cf. 1 John 8:32; 14:6).
Special Topic: “Truth” in Paul’s Writings
Greek Phrases Introduced with dia
| NASB | NKJV | NRSV | TEV | NJB |
NIV |
|
|
v. 7, hoplōntēs dikaiosunēs |
weapons of righteousness |
armor of righteousness |
weapons of righteousness |
righteousness as our weapon |
weapons of uprightness |
weapons of righteousness |
|
v. 8, dozēs kai atimias |
glory and dishonor |
honor and dishonor |
honor and dishonor |
honored and dishonored |
times of honor and disgrace |
glory and dishonor |
|
v. 8,dusphēmias kai euphēmias |
evil report and good report |
evil report and good report |
insulted and praised |
ill repute and good repute |
blame and praise |
bad report and good report |
▣ “the weapons of righteousness for the right hand and the left” This refers to the provisions of God for
our earthly spiritual warfare (cf. 2 Cor. 2:11; Rom. 6:13; Eph. 2:2; 4:14,27; 6:10-18; 1 Pet. 5:8). It is possible
that the right hand refers to offensive weapons and the left hand refers to defensive weapons.
6:8 “dishonor” This term is used for a resident losing the rights of citizenship.
Greek Phrases Introduced with hōs
| NASB | NKJV | NRSV | TEV | NJB | |
|
v. 8, planoi kai alētheis |
as deceivers and yet true |
as deceivers yet true |
as impostors yet true |
as liars yet speak the truth |
taken for impostors yet genuine |
|
v. 9, agnooumenoi kai epigninōskomenoi |
as unknown yet well known |
as unknown yet well known |
as unknown yet well known |
as unknown yet known by all |
as unknown yet acknowledged |
|
v. 9, apothnēskontes kai idou zōmen |
as dying yet, behold, we live |
as dying yet we live |
as dying yet we are alive |
as dead but we live |
dying yet we are alive |
|
v. 9, paideuomenoi kai mē thanatoumenoi |
as punished yet not put to death |
as chastened yet not killed |
as punished yet not killed |
although punished we are not killed |
scourged but not executed |
|
v. 10, lupoumenoi aei de chairontes |
as sorrowful yet always rejoicing |
as sorrowful yet always rejoicing |
as sorrowful yet always rejoicing |
although saddened we are always glad |
in pain yet always full of joy |
|
v. 10, ptōchoi pollous de ploutizontes |
as poor yet making many rich |
as poor yet making many rich |
as poor yet making many rich |
we seem poor but make many people rich |
poor yet making many people rich |
|
v. 10, mēden echontes kai panta katechontes |
as having nothing yet possessing all things |
as having nothing and yet possessing all things |
as having nothing yet possessing everything |
we seem to have nothing yet really possess everything |
having nothing and yet owning everything |
6:8-9 “and yet. . .yet” The Greek text has kai, which usually means “and,” but in some texts
it can mean “and yet” (cf. John 20:29). Remember context determines meaning, not a lexicon.
6:10 “sorrowful yet always rejoicing” (cf. Rom. 5:3-5; Phil. 2:17-18; 3:1; 4:4; 1 Thess. 5:16)
▣ “yet possessing all things” This series of paradoxes seems to contrast the world’s perspective
and God’s perspective. Believers are heirs of all things through Christ (cf. Rom. 8:17,32; 1 Cor. 3:21).
÷2 CORINTHIANS 6:11-13
NASB (UPDATED) TEXT: 2 CORINTHIANS 6:11-13
11Our mouth has spoken freely to you, O Corinthians, our heart is opened wide. 12You are not restrained by us, but you are restrained in your own affections. 13Now in a like exchange-I speak as to children-open wide to us also.
6:11 The two VERBS are both PERFECT TENSE. Paul has shared the whole,
complete gospel truth and its implications with the Corinthian believers in complete openness and honesty.
▣ “O Corinthians” This is one of only three places in Paul’s writings that he personally addresses
the particular church he is writing (cf. Gal. 3:1; Phil. 4:15). All of these passages show the intensity of the
Apostle’s heart.
| 6:12 | |
| NASB | ”You are not restrained by us” |
| NKJV | ”You are not restricted by us” |
| NRSV | ”There is no restriction” |
| TEV | ”It is not we who have closed our hearts to you” |
| NJB | ”Any distress you feel is not on our side” |
The NOUN form of this VERB is used in 2 Cor. 6:4 and 12:10
(cf. Rom. 2:9; 8:35). It literally refers to something or someone crowded together into a narrow place,
thereby becoming cramped. It was used metaphorically for “straits,” “cramped,” or “anguish” (cf. 2 Cor. 4:8; 6:12).
| NASB, NKJV, NRSV, Peshitta | ”affections” |
| TEV | ”closed your hearts” |
| NJB | ”distress” |
This is OT imagery of “bowels.” The ancients thought the lower viscera or the
major organs (i.e., heart, liver, lungs) were the seat of the emotions (cf. Septuagint Prov. 12:10; 26:22;
Jer. 28:13,51; II Macc. 9:5-6; IV Macc. 10:8; Baruch 2:17). Paul uses this imagery often (cf. 2 Cor. 6:12;
7:15; Phil. 1:8; 2:1; Col. 3:12; Philemon 1:7,12,20).
| 6:13 | |
| NASB | ”Now in a like exchange” |
| NKJV | ”Now in return for the same” |
| NRSV | ”In return” |
| NJB | ”In fair exchange” |
In this phrase the main word is antimisthia, which is the term misthos
(i.e., recompense based on what a person deserves, cf. 1 Cor. 3:8,14; 9:17-18; 1 Tim. 5:18) plus the
PREPOSITION anti. This form is found only here and in Rom. 1:27.
This term can be used in a positive or negative sense; the context must determine. In
Rom. 1:27; it is negative, but here it seems to be used positively in the sense of Gal. 4:12.
▣ “to children” Paul, like John, addresses his converts as children (cf. 1 Cor. 4:14,17;
Gal. 4:19; 1 Tim. 1:2,18; 2 Tim. 1:2; 2:1; Titus 1:4; Philemon 1:10). This continues the imagery of Paul
as their spiritual father (i.e., the one who brought the gospel to Corinth).
▣ “open wide to us also” As Paul stretched his heart to include them, as factious and
contentious as they had been, he earnestly desired that they reciprocate. This is AORIST PASSIVE IMPERATIVE.
Notice the PASSIVE idea that they cannot do it themselves, but they must allow God to do it.
÷2 CORINTHIANS 6:14-18
NASB (UPDATED) TEXT: 2 CORINTHIANS 6:14-18
14Do not be bound together with unbelievers; for what partnership have
righteousness and lawlessness, or what fellowship has light with darkness? 15Or what harmony has Christ with Belial,
or what has a believer in common with an unbeliever? 16Or 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.
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.
18And I will be a father to you,
And you shall be sons and daughters to Me,”
says the Lord Almighty.
| 6:14 | |
| NASB | ”Do not be bound together with unbelievers” |
| NKJV | ”Do not be uneqully yoked together with unbelievers” |
| NRSV | ”Do not be mismatched with unbelievers” |
| TEV | ”Do not try to work together as equals with unbelievers” |
| NJB | ”Do not harness yourselves in an equal team with unbelievers” |
| Peshitta | ”Do not unite in marriage with unbelievers” |
Paul often uses OT agricultural quotes to illustrate Christian truths (cf. 1 Cor. 9:9; 1 Tim. 5:18)
to reflect Deut. 22:10. It is a PRESENT IMPERATIVE with the NEGATIVE PARTICLE,
which implies “they were forming” these inappropriate, intimate, interpersonal relationships with unbelievers.
The Greek term is a compound of “yoked” (zugeō) and “another of a different kind” (heteros,
i.e., different kinds of animals). This verse has been proof-texted in relation to believers marrying unbelievers.
However, this text does not seem to be dealing with marriage specifically, although that is surely included in
this broader statement. Believers must restrict their most intimate, personal relationships to fellow believers.
This helps us fight the pull of fallen culture away from Christ. Faith in Jesus and the indwelling Spirit have
caused a sharp and deep cleavage within families, businesses, hobbies, amusements, even churches.
One must take into account passages like 1 Cor. 5:9-13; 7:12-16; 10:27 to get the theological
balance of this truth. We must remember the wickedness of first century pagan culture. This is not an affirmation
of monastic living, but an attempt to reduce intimate personal relationship with the fallen world system
(cf. 1 John 2:15-17).
▣ “what partnership have righteousness and lawlessness” This same truth is repeated in the cyclical
letter of Ephesians (cf. Eph. 5:7,11). Paul’s contrast of righteousness with lawlessness shows clearly that
in this context righteousness does not refer to imputed righteousness (cf. Romans 4; Galatians 3), but
righteous living (cf. Matt. 6:1).
▣ “fellowship: See
Special Topic: Koinonia (fellowship)
| 6:15 | |
| NASB, NKJV, REB | ”Belial” |
| NRSV, NJB | ”Beliar” |
| TEV | ”the Devil” |
| Peshitta | ”Satan” |
This is a Hebrew term (i.e., beli and ya’al, see BDB 116) whose etymology
is somewhat in doubt. Beliar is a variant spelling from some Jewish writings. The possible backgrounds are:
- worthlessness (i.e., a description of evil people, cf. Deut. 13:13; 2 Sam. 23:6; 1 Kgs. 21:10,13)
- lawlessness (cf. 2 Sam. 22:5)
- place from where there is no ascent (i.e., Sheol, cf. Ps. 18:4)
- another term for Satan (cf. Nahum 1:15; Jubilees 1:20; 15:33; and the Dead Sea Scrolls [ex. IQS 1:18,24; 2:5,19])
6:16 “Or what agreement has the temple of God with idols” This verse must be compared with 1 Cor. 3:16, where
the local church is called the temple of God. In 1 Cor. 3:16 there is no ARTICVLE with “temple”
(i.e., naos, the central shrine itself). The PRONOUN “you” is PLURAL, while
“temple” is SINGULAR, therefore, in this context “temple” must refer to the whole church at Corinth
(cf. Eph. 2:21-22).
The focus of Jewish faith developed into Temple ritual and liturgy (cf. Jeremiah 7) instead of
personal faith in YHWH. It is not where or when or how
one worships, but who one is in relationship with, God. Jesus saw His body as the
temple of God (cf. John 2:21). Jesus is greater than the OT Temple (cf. Matt. 12:6). God’s activity has moved
from a sacred building into a sacred (i.e., redeemed, holy) believers’ body.
Idols and believers are fully discussed in 1 Cor 8 and 10:14-22. These must be mutually exclusive!
All roads do not lead to heaven!
▣ “the living God” The covenant name for the God of the OT was YHWH (see
Special Topic: Names for Deity, D), which
was a form of the VERB “to be.” OT authors often used the ADJECTIVE “living” to reflect
the ever-existing, only-existing God. The OT allusions in 2 Cor. 6:16-18 contain covenant terminology, “I will be
their God, and they shall be My people” (cf. Ezek. 37:27).
The phrase “walk among them” seems to come from Lev. 26:12. The OT texts in 2 Cor. 6:16 reflect
the new age when YHWH will dwell among His people as was intended in Genesis 2 and temporarily and partially
occurred during the wilderness wandering period, but will be fully realized in the new heavens and the new earth
(cf. Revelation 21-22).
▣ “God said” This is a loose combination of Lev. 26:11-12 and Ezek. 37:27 from the Septuagint. In
this context Paul is applying these promises originally to covenant Israel to the church who is spiritual
Israel (cf. Rom. 9:6; Gal. 6:16).
6:17 “come out. . .be separate“ These are both AORIST IMPERATIVES.
These are allusions to Isa. 52:11 in the Septuagint. God’s people are to disassociate themselves from sinners and
unbelievers lest they be caught up in their judgment (cf. Rev. 18:4).
Often today I hear this verse quoted in connection to which denomination one belongs. Let me quote
F. F. Bruce in Answers to Questions, “The use of these words to justify ecclesiastical separation between
Christians betokens a grotesque failure to read them in their context” (p. 103).
▣ “and do not touch what is unclean“ This is a PRESENT MIDDLE IMPERATIVE.
Believers must not participate in the sinful actions of their respective cultures. As the redeemed we must exhibit and
proclaim the new heart and new mind of God’s people (Ezek. 36:22-36). Everything has changed in Him!
6:18 This verse reflects the truth of many prophets, but most fully, Hosea (or possibly 2 Sam. 7:14).
Christianity is a family affair.
▣ “Lord Almighty” This reflects the OT term for God, YHWH (cf. Exod. 3:14), and El Shaddai
(cf. Exod. 6:3). In the Septuagint it translates the phrase “Lord of Hosts.”
÷2 CORINTHIANS 7:1
NASB (UPDATED) TEXT: 2 CORINTHIANS 7:1
1Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
7:1 “having these promises” This is a PRESENT ACTIVE PARTICIPLE. Paul quoted the OT prophetic
words from God as if they currently applied to the Corinthians (cf. 2 Cor. 6:2). The OT is also quoted in
2 Cor. 6:16-18, showing YHWH’s continual desire to have a people who reflect His character. Paul is trying to
motivate the Corinthian believers to live godly, separated lives. They have experienced “grace” (cf. 2 Cor. 6:1),
now they must live in it. This verse is a call to Christlike holiness (cf. Rom. 8:28-29; 2 Cor. 3:18; Gal. 4:19;
Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15).
▣ “beloved” This phrase is used in Matt. 3:17 and 17:5 as a title for Jesus. Paul uses this same
term to describe Jesus’ followers (cf. 2 Cor. 12:19; 1 Cor. 10:14; 15:58; Rom. 12:19; Phil. 2:12; 4:1). This
term speaks of God’s established, loyal covenant love (Hebrew, hesed; Greek, agapē) for us
in Christ, but here it speaks of Paul’s love for this fractious, arrogant, disruptive church.
▣ “let us cleanse ourselves” This is an AORIST ACTIVE SUBJUNCTIVE. The AORIST TENSE
is the way Koine Greek affirms an action. It can have many different implications (see D. A. Carson, Exegetical Fallacies,
2nd ed., pp. 68-73). Here it is a call for decisive action (i.e., HORTATORY SUBJUNCTIVE
used as an IMPERATIVE. The SUBJUNCTIVE MOODsubjunctive mood gives an element of
contingency. Believers must cooperate with God in salvation and then cooperate in maturity.
Special Topic: Greek Grammatical Terms
▣ “of flesh and spirit” This speaks of our whole human being. Many people have disallowed this verse as being
original because of Paul’s technical use of these two terms in other contexts. However, 2 Cor. 7:5, when linked with
2 Cor. 2:13 (which is the beginning and end of Paul’s extended parentheses), used these two terms synonymously. Paul
often uses the same terms in different senses (read A Man in Christ by James S. Stewart, Harper and Row).
▣ “perfecting holiness in the fear of God” This is a PRESENT ACTIVE PARTICIPLE. It is
theologically true that when we are saved, we are both instantaneously justified and sanctified (cf. 1 Cor. 1:30).
This speaks of our position in Christ. However, we are to live in light of our position. Therefore, we are urged to
fulfill our calling by progressive sanctification or Christlikeness (cf. Rom. 8:28-29; Eph. 4:1). This is an ongoing
struggle (cf. Romans 7). As salvation is both a free gift and a costly commitment, so too, is sanctification. This
same concept is true of believers being called saints (INDICATIVE) and then called to be
saintly (IMPERATIVE). I do not believe in the possibility of sinlessness in this life, but I do
believe in the appropriateness of believers sinning less and less! This is the theological and practical
tension caused by believers being in the Kingdom, but the Kingdom not being consummated (cf. Fee, Stewart,
How to Read the Bible For All Its Worth, pp. 131-134).
Special Topic: Holiness/Sanctification
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.
- Does 2 Cor. 6:1 teach that we can lose our salvation?
- How can a Christian live so as not to put any stumbling blocks in front of others?
- Why was Paul’s life so hard?
- What does it mean to “be ye separate”?
- Is salvation absolutely free or does it cost us everything?
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