Bible Commentaries

Working together with him (συνεργουντες — sunergountes). We are Corinthians-workers, partners with God (1 Corinthians 3:9), in this work of grace.

In vain (εις κενον — eis kenon). Into emptiness. The plan of God, the work of Christ on the Cross, the pleas of the ambassador may all be nullified by the recipient of the message.

Behold, now is the acceptable time (ιδου νυν καιρος ευπροσδεκτος — idou nun kairos euprosdektos). Here is another “Pauline parenthesis” (Plummer) as in 2 Corinthians 5:7 by the quotation from Isaiah 49:8. The lxx has δεκτος — dektos (δεκτοι — dektoi) verbal of δεχομαι — dechomai but Paul employs the double compound (ευ προσ δεκτος — euprosdektos), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.

Giving no occasion of stumbling in any thing (μηδεμιαν εν μηδενι διδοντες προσκοπην — mēdemian en mēdeni didontes proskopēn). Προσκοπη — Proskopē late word (Polybius, lxx), from προσκοπτω — proskoptō to strike against, to stumble. Only here in N.T. Note double negative in the Greek.

That the ministry be not blamed (ινα μη μωμητηι η διακονια — hina mē mōmēthēi hē diakonia). Negative purpose (ινα μη — hina mē). First aorist passive subjunctive of old verb μωμαομαι — mōmaomai from μωμος — mōmos blot, blemish. One can read with profit J. A. Hutton‘s Warrack Lectures, That the Ministry Be Not Blamed.

But in everything commending ourselves (αλλ εν παντι συνιστανοντες εαυτους — all' en panti sunistanontes heautous). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as ministers of God (ως τεου διακονοι — hōs theou diakonoi) under three aspects, the first with in (εν — en) 2 Corinthians 6:3-7, the second with by (δια — dia) 2 Corinthians 6:7, 2 Corinthians 6:8, the third with as (ως — hōs) 2 Corinthians 6:9-10. The negative view with εν — en we have in 2 Corinthians 6:3, then the positive in 2 Corinthians 6:4-7. Each word carries a story that can be filled in from Paul‘s own life as a preacher with an echo in that of us all.

In distresses (εν στενοχωριαις — en stenochōriais). In tight places (2 Corinthians 12:10). Late word from στενοχωρεω — stenochōreō (see note on 2 Corinthians 4:8).

In stripes (εν πληγαις — en plēgais). In blows, wounds (Luke 10:30; Luke 12:48; Acts 16:23, Acts 16:33). Our plague.

In tumults (εν ακαταστασιαις — en akatastasiais). See 1 Corinthians 14:33). Instabilities, often from politics.

In watchings (εν αγρυπνιαις — en agrupniais). In sleeplessnesses, instances of insomnia. Old word, in N.T. only here and 2 Corinthians 11:27. Paul knew all about this.

In love unfeigned (εν αγαπηι ανυποκριτωι — en agapēi anupokritōi). Late and rare word (α — a privative and υποκριτος — hupokritos from υποκρινομαι — hupokrinomai) This is the only love that is worth while (Romans 12:9).

On the right hand and on the left (των δεχιων και αριστερων — tōn dexiōn kai aristerōn). Offensive weapons (οπλων — hoplōn) on the right, defensive on the left. See note on 1 Thessalonians 5:8; note on Ephesians 6:11 for Paul‘s description of the panoply of God and Romans 6:13 for the phrase “weapons of righteousness,” the only kind that will stand the strain. See also Book of Wisdom 5:18ff.

By glory and dishonour (δια δοχης και ατιμιας — dia doxēs kai atimias). Here δια — dia is no longer instrument, but state or condition. Δοχα — Doxa here is glory. See note on Romans 9:21; note on 2 Timothy 2:20 for contrast between honour and dishonour (τιμη ατιμια — timēδια δυσπημιας και ευπημιας — atimia).

By evil report and good report (δυσ — dia dusphēmias kai euphēmias). Play on the words with prefixes ευ — duṡ and πημη — eu̇ and Δυσπημια — phēmē Ευπημια — Dusphēmia is a late word, only here in N.T. ως πλανοι και αλητεις — Euphēmia old and common word, only here in N.T.

As deceivers and yet true (ως — hōs planoi kai alētheis). Paul takes up δια — hōs now in place of εν — dia which succeeded και — en Note use of Πλανος — kai in sense of “and yet” (adversative). πλαναω — Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος — planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην — planos and as disseminating deceit (planēn)” (Bernard). Such slander from one‘s enemies is praise.

As unknown and yet well known (ως αγνοουμενοι και επιγινοσκομενοι — hōs agnooumenoi kai epiginoskomenoi). “As ignored (as nonentities, obscure, without proper credentials 2 Corinthians 3:2) and yet fully recognized (by all who really matter as in 2 Corinthians 11:6).”

And behold, we live (και ιδου ζωμεν — kai idou zōmen). Cf. the hazards of his life (2 Corinthians 1:8; 2 Corinthians 4:10; 2 Corinthians 11:23). His whole career is full of paradox).

Always rejoicing (αει χαιροντες — aei chairontes). Even in sorrow (2 Corinthians 11:9; 1 Thessalonians 5:16; Romans 5:3-5; Romans 9:2; Philemon 2:18, Philemon 2:27; Philemon 3:1; Philemon 4:4, Philemon 4:15).

Yet making many rich (πολλους δε πλουτιζοντες — pollous de ploutizontes). Old word from πλουτος — ploutos (wealth), to enrich. Spiritual riches Paul has in mind as in 1 Corinthians 1:5 (cf. Matthew 5:37).

As having nothing and yet possessing all things (ως μηδεν εχοντες και παντα κατεχοντες — hōs mēden echontes kai panta katechontes). Contrast between μηδεν — mēden (nothing) and παντα — panta (all things, cf. 1 Corinthians 3:22) and εχω — echō (to have) and κατεχω — katechō (to hold down, to hold fast). Play on words (simple and compound) as in 2 Corinthians 3:2; 2 Corinthians 4:8. Climax of Paul‘s panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2 Corinthians 2:14.

Our mouth is open unto you (το στομα ημων ανεωιγεν προς υμας — to stoma hēmōn aneōigen pros humas). Second perfect active indicative of ανοιγω — anoigō and intransitive, stand open. He has kept back nothing in his portrayal of the glory of the ministry as the picture of the open mouth shows.

Our heart is enlarged (η καρδια ημων πεπλατυνται — hē kardia hēmōn peplatuntai). Perfect passive indicative of old verb πλατυνω — platunō to broaden, from πλατυς — platus broad. In N T. only here and Matthew 23:5 (cf. phylacteries). Hence his freedom of speech for “out of the abundance of the heart the mouth speaks” (Matthew 12:34).

Ye are not straitened in us (ου στενοχωρειστε εν ημιν — ou stenochōreisthe en hēmin). The same figure as in 2 Corinthians 6:11. See note on 2 Corinthians 4:8 for στενοχωρεω — stenochōreō There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections (σπλαγχνα — splagchna for affection as in James 5:11; 1 Peter 3:8).

Now for a recompense in like kind (την δε αυτην αντιμιστιαν — tēn de autēn antimisthian). No example of this expressive word outside of this passage and Romans 1:27 and later Christian writers. Paul may have found it in use in the Koiné{[28928]}š vernacular or he may have coined it from αντιμιστος — antimisthos remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed.

Be ye also enlarged (πλατυντητε και υμεις — platunthēte kai humeis). As I have been (2 Corinthians 6:11). First aorist passive imperative of πλατυνω — platunō f0).

Be not unequally yoked with unbelievers (μη γινεστε ετεροζυγουντες απιστοις — mē ginesthe heterozugountes apistois). No other example of this verb has yet been found, though the adjective from which it is apparently formed, ετεροζυγος — heterozugos (yoked with a different yoke) occurs in Leviticus 19:19 of the union of beasts of different kinds. In Deuteronomy 22:10 we read: “Thou shalt not plough with an ox and an ass together.” Literally, “Stop becoming (μη γινεστε — mē ginesthe present imperative, not μη γενηστε — mē genēsthe aorist subj.) unequally yoked with unconverted heathen (unbelievers).” Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. Ephesians 5:7. Paul gives as the reason (γαρ — gar) for this prohibition five words in questions to distinguish the contrasts.

Fellowship (μετοχη — metochē). Sharing with and followed by associative instrumental case of δικαιοσυνηι — dikaiosunēi (righteousness) and iniquity (ανομιαι — anomiāi). A pertinent challenge today when church members wink at violations of laws of the land and laws of God.

Communion (κοινωνια — Koinéōnia). Partnership to light (πωτι — phōti dative case) with (προς — pros), facing darkness.

Concord (συμπωνησις — sumphōnēsis). Symphony. Late word from συμπωνεω — sumphōneō only here and ecclesiastical writers, though συμπωνημα — sumphōnēma in the papyri.

Belial (ελιαλ — Belial). Transliteration of Hebrew word for worthlessness and applied to Satan (Book of Jubilees 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil.

Portion (μερις — meris). The fourth of the words. Here by “unbeliever” (απιστου — apistou) Paul means “disbeliever,” not just an unconverted man who yet approves Christ.

Agreement (συνκατατεσις — sunkatathesis). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri εκ συνκατατεσεως — ek sunkatatheseōs means “by agreement.” On the temple of God and idols see 1 Corinthians 10:14-22. See note on Luke 23:51 for the verb συνκατατιτημι — sunkatatithēmi

For we are the temple of the living God (ημεις γαρ ναος τεου εσμεν ζωντος — hēmeis gar naos theou esmen zōntos). We, not temples (Acts 7:48; Acts 17:24; 1 Corinthians 3:16; 1 Corinthians 6:19).

As God said (κατως ειπεν ο τεος — kathōs eipen ho theos). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Leviticus 26:11.; Isaiah 52:11; Ezekiel 20:34; Ezekiel 37:27; 2 Samuel 7:8, 2 Samuel 7:14). Plummer notes that at the beginning “I will dwell in them” (ενοικησω εν αυτοις — enoikēsō en autois) is not in any of them. “As God said” points to Leviticus 26:12; Ezekiel 37:27.

Saith the Lord (λεγει Κυριος — legei Kurios). Isaiah 52:5; Ezekiel 20:33. Cf. Revelation 18:4.

Unclean thing (ακαταρτου — akathartou). Or unclean person. Genitive case is the same for both.

Saith the Lord Almighty (λεγει Κυριος παντοκρατωρ — legei Kurios pantokratōr). 2 Samuel 7:8. This use of εις — eis is a Hebraism for Hebrew le instead of predicate nominative. Παντοκρατωρ — Pantokratōr (πασ κρατεω — pāskrateō Ruler of all) is common in the lxx. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation.