2 Corinthians 6
God’s Suffering Servants
1Now because we are fellow workers, we also urge you not to receive the grace of God in vain. ▼▼ Or “receive the grace of God uselessly.”
2For he says, “I heard you at the acceptable time, and in the day of salvation I helped you.” ▼ Look, now is the acceptable time ; look, now is the day of salvation ! 3We do not give anyone ▼▼ The word “anyone” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context.
an occasion for taking an offense in anything, ▼ so that no fault may be found with our ministry. 4But as God’s servants, ▼▼ Or “ministers.”
we have commended ourselves in every way, ▼▼ Or “we have commended ourselves by all things.”
with great endurance, in persecutions, ▼▼ Or “in trouble and suffering.”
in difficulties, in distresses, 5in beatings, in imprisonments, in riots, ▼▼ Or “rebellions” (uprisings in open defiance of civil authority).
in troubles, ▼▼ Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable.
in sleepless nights, in hunger, 6by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, ▼▼ Or “by holiness of spirit.”
by genuine ▼▼ Or “sincere.”
love, 7by truthful ▼▼ Grk “by the word of truth”; understanding ἀληθείας (alēqeias) as an attributive genitive (“truthful word”).
teaching, ▼▼ Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general.
by the power of God, with weapons of righteousness both for the right hand and for the left, ▼▼ The phrase “for the right hand and for the left” possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left).
8through glory and dishonor, through slander and praise; regarded as impostors, ▼▼ Or “regarded as deceivers.”
and yet true; 9as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged ▼▼ Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).
and yet not executed; 10as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything. 11 We have spoken freely to you, ▼
▼ Grk “our mouth has been open to you,” an idiom for openness in communication.
Corinthians; our heart has been opened wide to you. 12Our affection for you is not restricted, ▼▼ Grk “You are not restricted by us.”
but you are restricted in your affections for us. 13Now as a fair exchange – I speak as to my ▼▼ The word “my” is not in the Greek text but is implied.
children – open wide your hearts to us ▼▼ The words “to us” are not in the Greek text but are implied.
also. Unequal Partners
14 Do not become partners ▼▼ Or “Do not be mismatched.”
with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness? 15And what agreement does Christ have with Beliar? ▼▼ The Greek term Βελιάρ (Beliar) is a spelling variant for Βελιάλ (Belial, see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan.
Or what does a believer share in common with an unbeliever? 16And what mutual agreement does the temple of God have with idols? For we are ▼▼ Most witnesses, including some important ones (Ƥ46 א2 C D2 F G Ψ 0209 Maj. lat sy Tert), read ὑμεῖς…ἐστε (humeis…este, “you are”) instead of ἡμεῖς…ἐσμεν (hēmeis…esmen, “we are”) here, but several other early and important mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.
the temple of the living God, just as God said, “ I will live in them ▼▼ Or “live among them,” “live with them.”
▼▼ I will live in them. The OT text that lies behind this passage (Lev 26:11–12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autois (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21–22).
and will walk among them, and I will be their God, and they will be my people.” ▼ 17Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, ▼ and I will welcome ▼▼ Or “will receive.”
you, ▼▼ A paraphrased quotation from Ezek 20:41.
18and I will be a father to you, and you will be my sons and daughters,” ▼ says the All-Powerful Lord. ▼▼ Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…κύριος π. (oft. LXX) 2 Cor 6:18.”
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