2 Corinthians 6

Hendriksen

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Calling Holy Ones ) ) ) ) E. Paul s Ministry) 6:1 7:16) 6 1 Working together [with him], then, we exhort you not to receive the grace of God in vain. 2 For he says,) At a favorable moment I heard you) And in the day of salvation I helped you. ) Look, now is the acceptable time, look, now is the time of salvation.) 3 We do not give anyone an opportunity to take offense, so that our ministry may not be faulted. 4 However, as servants of God we commend ourselves in every way: in great endurance, in afflictions, in anguish, in distresses, 5 in beatings, in imprisonments, in civil disorders, in hard work, in times of sleeplessness, in hunger, 6 in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7 in the word of truth, in the power of God; with the weapons of righteousness in the right hand and in the left, 8 through glory and dishonor, through bad report and good report, as impostors yet true men, 9 as unknown yet well known, as dying, and look, we live, as chastened and yet we are not killed, 10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing everything.) 11 We have spoken freely to you, Corinthians, and opened our hearts wide. 12 We are not restricting our love to you, but you restrict your love toward us. 13 Yes, even you, widen your hearts in the same way in return I speak as to my children.) 14 Do not be unevenly yoked with unbelievers. For what do righteousness and lawlessness have in common? What fellowship has light with darkness? 15 And what harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? 16 Or what agreement does the temple of God have with idols? For we are the temple of the living God.

Just as God said,) I will dwell with them and walk among them) And I will be their God) and they will be my people. ) 17 Therefore, come out from their midst) And be separate, says the Lord.) Touch nothing unclean) And I will receive you.) 18 And I will be a father to you) And you will be my sons and daughters, ) says the Lord Almighty.) 7 1 Having, therefore, these promises, my dear friends, let us cleanse ourselves from every defilement of flesh and spirit, and perfect [our] holiness in the fear of God.) ) The first two verses of this chapter are closely linked to the last paragraph in the preceding chapter.��1�� Some translations include these verses, therefore, in the last part of chapter 5. But the alternative of treating verses 1 2 as a separate section in the current chapter, or of making it an introduction to the rest of the chapter, is equally valid.) Paul has returned to his earlier discussion of the work God has assigned to him and his associates (5:11). And this work places them in positions where they have to be engaged in spiritual warfare as they face dangerous and undesirable situations.) 1. Working Together) 6:1 2) 1. Working together [with him], then, we exhort you not to receive the grace of God in vain.) a. Working together [with him], then.

Most translations expand this clause by adding with God or with him. The Greek lacks the words in brackets, and these words must be supplied on the basis of the preceding context. The last few verses of the previous chapter do not describe a working relationship between Paul and the Corinthians or Paul and his co-workers.��2�� At the moment, that is not the point the apostle is emphasizing. Instead, Paul stresses the fact that he and his associates are ambassadors for Christ and speak on his behalf (5:20 21). Also, Paul writes that through him and his fellow workers, God is making his appeal to the people. Throughout his epistles, Paul often fails to distinguish clearly between God and Christ.

Thus, we affirm that the apostolic workers served Christ as ambassadors and as mouthpieces for God. Perhaps it is best to see that God is the subject in the last verses of chapter 5 and that the words with him in this verse designate God.) 1 1 2 8 0 “tw://bible.?id=46.3.9|AUTODETECT|” The translation working together with him is acceptable as long as we interpret it to mean that God uses his servants as instruments 7 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Cor. 3:9) 1 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” I Thess. 3:2) 1 1 -1 9 0 “tw://bible.?id=43.13.16|AUTODETECT|” ). Further, messengers can never be on the same level as their sender 7 1 -1 9 0 “tw://bible.?id=43.13.16|AUTODETECT|” John 13:16) 1 1 -1 9 0 “tw://bible.?id=43.15.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.20|AUTODETECT|” 15:20) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 b. We exhort you not to receive the grace of God in vain. The work that God has entrusted to his servants is that of urging the people to be reconciled to him (5:20). When Paul writes, As God is making his appeal through us (5:20), he indicates that God works through his servants to make the message of reconciliation known to the people. Now Paul with his co-workers is exhorting the readers in Corinth to heed God s appeal. (Incidentally, the Greek verb parakalein is translated appeal in 5:20 and exhort in 6:1.)) The exhortation is directed to the readers and the hearers in Corinth. By placing the pronoun you at the end of the Greek sentence, Paul emphasizes it.

As it were, he points directly at the Corinthians and tells them that God gives them the message of his grace, a message that they accept and approve.��3�� The good news of God s grace includes Jesus death and resurrection, God s reconciliation with mankind because of Christ s atoning work, peace with God and forgiveness of sin, and God s fathomless love toward his people. This love is demonstrated in the charge to have the message of reconciliation proclaimed to the whole world (5:20).) Translators must decide whether to render the Greek infinitive dexasthai as either the past ( to have received ��4��) or the present ( to receive ��5��). Did the Corinthians accept the gospel and then put it aside when Paul preached it during his first visit? Is this the reason the apostle now exhorts them not to let God s grace be unproductive? This conclusion is unlikely, for they showed signs of spiritual growth (see e.g., 1:11; 3:2 3, 18; 4:15; 7:12 16; 9:2; 10:15). And Paul writes that it is God who confirms us with you in Christ (1:21).

True, God never fails his people, but his spiritual sons and daughters must exercise human responsibility in accepting and obeying his message of salvation. This message was not given once for all; it was proclaimed, heard, and read repeatedly in Corinth. After Paul left, his associates (Timothy, Silas, Apollos, and even Peter) continued to preach the gospel there. The Greek infinitive dexasthai (to receive) should be translated not as a past tense that refers to a single occurrence but as a present tense that shows that its action comprises the entire extent and duration of preaching and receiving God s message of grace. Writes John Calvin, Here ministers are taught that it is not enough merely to propound doctrine. They must labour that those who hear it should also accept it, and not once but continually. ��6��) What is the significance of the phrase in vain?

Throughout the preceding chapter, Paul opposed his adversaries who tried to influence the Corinthians with selfish ambitions rather than the cause of Christ. Thus he exhorted the believers in Corinth to not live for themselves but for Christ, who died for them and rose from the dead (5:15). This exhortation had to be repeated numerous times, for the human heart is prone to serve self instead of Christ.��7�� An inactive response to God s word is worthless and unprofitable.) 2. For he says,) At a favorable moment I heard you) And in the day of salvation I helped you. ) Look, now is the acceptable time, look, now is the time of salvation.) 1 1 2 8 0 “tw://bible.?id=23.49.8|AUTODETECT|” a. Quotation. When God is making his appeal through his messengers, and they are God s fellow workers, then it follows that God himself is speaking through the words of the Old Testament messianic prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.49.8|AUTODETECT|” Isaiah 49:8) 1 1 -1 9 0 0 . Paul quotes the Isaianic passage verbatim from the Septuagint and introduces it with the formula, For he says. Isaiah also has an introductory formula, This is what the Lord says. These formulas disclose that God speaks with divine authority both through the prophet Isaiah and through the apostle Paul as he addresses the people of Israel and Corinth.) 1 1 2 8 0 “tw://bible.?id=23.49.8|AUTODETECT|” The Old Testament prophecy may have come to Paul s mind when he wrote the Greek infinitive dexasthai (to accept, receive; v. 1) and thought of the Greek adjective dektos (acceptable, favorable; v. 2) in ) 7 1 -1 9 0 “tw://bible.?id=23.49.8|AUTODETECT|” Isaiah 49:8) 1 1 -1 9 0 0 .��8�� The context of this prophecy is that of the humiliation and the exaltation of the Lord s Servant, the Messiah (49:7). Through him, God restores the people of Israel politically by setting them free from captivity in exile and spiritually by sending them the Messiah.) 1 1 2 8 0 “tw://bible.?id=43.1.11|AUTODETECT|” The messianic era commenced with the coming of Jesus Christ who inaugurated the new era. The old things passed away, and through him all things became new (5:17). God reconciled the world to himself at the acceptable time and in the day of salvation. Nevertheless, as God sent his Servant to his own people, they did not receive him 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 0 ). Similarly, he sends Paul to the Corinthians with the message of reconciliation. As Jesus during his earthly ministry constantly prayed to God the Father, so Paul and his co-workers ask for help. And God s affirmative reply is: At a favorable moment I heard you and in the day of salvation I helped you. ) 1 1 2 8 0 “tw://bible.?id=42.4.19|AUTODETECT|” b. Affirmation. Paul applies the Old Testament prophecy to the Corinthians. He notes that its fulfillment has come by telling his readers: Look, now is the acceptable time, look, now is the time of salvation. He provides a one-sentence commentary on Isaiah s prophecy and twice says, Look! His readers are able to understand that the Messiah was indeed humiliated by suffering, death, and burial. But after rising from the dead and ascending to heaven, he completed his mediatorial work and took his place of honor at God s right hand. Therefore, the Corinthians should see that for them the time of reconciliation has arrived; the era of God s good pleasure has come 7 1 -1 9 0 “tw://bible.?id=42.4.19|AUTODETECT|” Luke 4:19) 1 1 -1 9 0 “tw://bible.?id=42.4.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.4.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=23.61.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.61.2|AUTODETECT|” Isa. 61:2) 1 1 -1 9 0 0 ). And this era continues until the consummation of all things occurs.) 1 1 2 8 0 0 Paul is not talking about chronological time, but about the new era in which God is favorably disposed to his people. He describes this era as a specially welcome time (MLB). The Greek word he uses, euprosdektos, is the compound form of the term dektos (acceptable). Although it is commonly translated as a synonym,��9�� it conveys nonetheless the meaning welcome.��10�� Its parallel is the phrase day of salvation, which correspondingly refers to the new era. The gift of salvation that God makes available to mankind is the restoration of peace with him. Now is the day of salvation, says Paul, and by implication, Do not let it pass by. ) 1 1 2 8 0 “tw://bible.?id=45.9.4|AUTODETECT|” If New Testament believers receive the gift of salvation in this era, what happened to the Old Testament saints who lived in a time when God had not yet reconciled the world to himself? These people received adoption as sons and daughters, divine glory, the covenants, the law, and God s promises 7 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” Rom. 9:4) 1 1 -1 9 0 “tw://bible.?id=58.11.16|AUTODETECT|” ). By faith, these people longed for a heavenly home, and God was not ashamed to be called their God 7 1 -1 9 0 “tw://bible.?id=58.11.16|AUTODETECT|” Heb. 11:16) 1 1 -1 9 0 0 ). Together with believers from New Testament times and beyond, they are made perfect in Jesus Christ.) 1 2 2 8 0 0 ) Practical Considerations in 6:2) 1 1 2 8 0 “tw://bible.?id=44.17.30|AUTODETECT|” The last few verses of chapter 5 and the first two of this chapter reveal urgency. Paul pleads with his readers to be reconciled to God and exhorts them to accept God s message of salvation now. Paul uttered the same appeal to the Athenian philosophers when he said, In the past God overlooked such ignorance, but now he commands all people everywhere to repent 7 1 -1 9 0 “tw://bible.?id=44.17.30|AUTODETECT|” Acts 17:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.9.27|AUTODETECT|” The urgency of repentance is due to the time limit that God has set. For us, that limit begins at the time the good news of salvation is heard and ends when we die. We know the time when we first heard the gospel, but we do not know when we will leave this earthly scene. God has set the date of our departure, for man is destined to die once, and after that to face judgment 7 1 -1 9 0 “tw://bible.?id=58.9.27|AUTODETECT|” Heb. 9:27) 1 1 -1 9 0 0 ). The call to repentance goes forth within the limits God has set for us. Beyond death there is no salvation.) 1 6 2 8 0 0 Paul s brief commentary on the time of God s favor alerts the readers to its immediacy. Pay attention, he says twice; now is the moment to accept God s love in Christ Jesus. By implication, he warns that tomorrow may be too late.) Only one life, `twill soon be past;) Only what is done for Christ will last.) ) Greek Words, Phrases, and Constructions in 6:1 2) �� the aorist infinitive (deponent) does not necessarily denote single action. It can also be comprehensive in scope to include all occurrences of accepting God s message of salvation. Here it should be translated in the present tense, to receive. ) 1 1 2 8 0 “tw://bible.?id=45.9.15|AUTODETECT|” �� the subject must be supplied from the context, namely, God the speaker through his servants (5:20). Similar omissions occur elsewhere 7 1 -1 9 0 “tw://bible.?id=45.9.15|AUTODETECT|” Rom. 9:15) 1 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.1.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.1.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ), and in these instances translators must supply a noun as the subject.) 1 1 2 8 0 “tw://bible.?id=45.9.33|AUTODETECT|” 0�� look. Apart from an Old Testament quotation 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” Rom. 9:33) 1 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isa. 28:16) 1 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” ), Paul uses this demonstrative particle only eight times, six times in this epistle 7 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” I Cor. 15:51) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” 6:2) 1 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” [twice], 9; 7:11; 12:14; ) 7 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” Gal. 1:20) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 ) ) 2. Enduring Hardships) 6:3 10) In this section, Paul presents a catalogue of his sufferings on behalf of Christ. He already had written a preliminary list of hardships (4:8 11) and will tabulate all his afflictions and experiences later (11:23 33). The suggestion that Paul has borrowed words from an existing list remains to be proven. He is relating his personal experiences and may have had no need to rely on an outside source.��11�� Indeed, the frequent references to Paul s sufferings are illustrative of the trials and adversities preachers in the first century endured.) The passage is neatly divided into three parts. The first section (vv. 4b 7a) has a list in which the preposition in occurs eighteen times to introduce an equal number of phrases.

The second segment (vv. 7b 8a) features three sets of words or phrases, each preceded by the preposition with or by. And the third section (vv. 8b 10) consists of seven contrasts, all prefaced by the particle as. Each group is subdivided and shows parallelism (see the commentary on vv. 4b 10).��12��) 3. We do not give anyone an opportunity to take offense, so that our ministry may not be faulted.) In the preceding verse (v. 2) Paul inserted an Old Testament quotation to lend scriptural support to God s appeal for and Paul s ministry of reconciliation (5:20; 6:1). Now he discusses the conduct of God s servants by reverting to the familiar theme that he and his fellow workers must be above reproach (compare 1:12; 2:17; 4:1 2; 12:19).) 1 1 2 8 0 “tw://bible.?id=46.9.18|AUTODETECT|” Ministers of Christ s gospel must exert themselves to be blameless in their conduct so that no one who observes them can take offense. If they proclaim the Word of God but fail to follow its teaching, they deny the truth, destroy the church, and insult their Lord and Master. Paul himself sets an example by providing no one an occasion to criticize his conduct 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” I Cor. 9:18) 1 1 -1 9 0 0 ). Writes James Denney, If it is not the chief end of the evangelist to give no occasion of stumbling, it is one of his chief rules. ��13��) 1 5 2 8 0 0 In the first clause of verse 3, the Greek strengthens the negative by duplicating it. Paul literally says, We give no one no opportunity to take offense. Most translators render the text as no offense to anyone, but others prefer the translation no offense in anything (compare KJV, NKJV, NASB, NEB, REB, Cassirer). The context is used to support either version, for it can be argued that in verse 3 Paul calls attention to a person (anyone) and then, by contrast, presents a list of adversities (anything) in the succeeding verses (4 10). Conversely, it can also be said that the phrases in anything (v. 3) and in every way (v. 4) strengthen each other. Nevertheless, the first translation carries more weight because of its personal nature.

Whenever anyone can find an opportunity to take offense, he or she will not fail to respond to it. Thus, Paul wants to remove any reason that may provide a cause for someone to take offense.��14��) Why is Paul so interested in avoiding offense to anyone? His answer is, So that our ministry may not be faulted. Above all else, Paul wants to safeguard the ministry of the gospel that he has received from the Lord.��15�� He knows that he is a minister of the new covenant (3:6), serves in a ministry of righteousness (3:9), and is charged with a ministry of reconciliation (5:18).) In Paul s letters, the word ministry or service occurs twenty-three times, twelve of which are in this epistle.��16�� The emphasis on this one word shows the importance Paul attaches to the ministry and how he treats it with utmost respect. His ministry, not his person, is what matters. ��17��) The conduct of a pastor ought never to impede the work of the gospel ministry. A pastor is always first a minister of the Word and then a servant of the Lord to his people.

In earlier centuries, the initials V.D.M. (Minister of the Word of the Lord) were often placed after the name of a pastor to indicate his calling to the ministry of God s Word. When a minister of the gospel breaks God s moral law, the church can no longer witness effectively to the world. The church becomes a laughingstock, for the blemish of sin exhibits the contradiction of deed and words. The sinful deed cancels the message of the gospel. For the minister and for every member of the church, all things in every way should serve the cause of Christ s good news of salvation. Thus Paul commends himself and his associates as God s servants.) 4a.

However, as servants of God we commend ourselves in every way.) 1 1 2 8 0 “tw://bible.?id=48.1.15|AUTODETECT|” The adversative however contrasts the negative of verse 3 with the positive of verse 4. Positively stated, Paul and his fellow workers are servants of God who have received delegated authority to present themselves in his name. They have been set aside and called by God to serve him in the ministry of the Word 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 “tw://bible.?id=23.49.1|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=23.49.1|AUTODETECT|” Isa. 49:1) 1 1 -1 9 0 “tw://bible.?id=23.49.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.49.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=24.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.1.5|AUTODETECT|” Jer. 1:5) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 As a servant of God, Paul with his co-workers is commending himself in regard to not his person but his ministry. Hence, there is no incongruity between his earlier comments on recommending himself (see 3:1 3; 5:12), for he never stresses himself but always his ministry. Paul risked everything to serve his God, and God supplied him in his needs during all the adversities he encountered.) 4b. In great endurance, in afflictions, in anguish, in distresses.) The first of these four phrases that describe Paul s ministry, in great endurance, differs from the others in that it denotes a virtue that Paul must exercise throughout his ministry. To be able to persist he had to rely on his Sender for physical, mental, and spiritual strength. The virtue of endurance is fundamental to the three sets of hardships Paul has to bear passively at some times and actively at other times (vv. 4b 5).) 1. afflictions, anguish, distresses) 2. beatings, imprisonments, civil disorders) 3. hard work, times of sleeplessness, hunger) The first set of triplets illustrates general hardships; the second has to do with Paul facing law enforcement and judicial authority; and the third relates to physical matters.) a.

In great endurance. Notice that Paul describes his endurance as great. In a passive sense, the word points to the sufferings he had to endure for the sake of Christ (compare 1:6). And in an active sense the word refers to good works that were prompted by signs, wonders and miracles (12:12).��18��) 1 1 2 8 0 “tw://bible.?id=44.20.23|AUTODETECT|” b. In afflictions. From personal experiences Paul could recite a number of afflictions. Wherever he brought the gospel, he had to endure afflictions (in Pisidian Antioch, Iconium, Lystra, Philippi, Thessalonica, Berea, Corinth, and Jerusalem). He knew that affliction would be his lot, especially in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.20.23|AUTODETECT|” Acts 20:23) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 c. In anguish. We use the singular collectively for the plural word that in the Greek text often conveys the concept calamities.��19�� These calamities occurred through the forces of nature (being shipwrecked three times, and spending a night and a day on the open sea; 11:25) or because of human force. At times Paul was exposed to mortal danger.) d. In distresses. This noun is a synonym of the preceding phrase.

It indicates a narrow squeeze from which there is no escape, unless that escape is providentially provided. Again, Paul could easily recount a number of near-death experiences from which God had miraculously delivered him (compare 12:10).) 5. In beatings, in imprisonments, in civil disorders, in hard work, in times of sleeplessness, in hunger.) These six phrases are the second and the third sets of triplets that Paul presents as either sufferings or hardships he has had to endure for the sake of the ministry. These can be corroborated with references from Luke s Book of Acts and Paul s epistles.) 1 1 2 8 0 “tw://bible.?id=44.16.22|AUTODETECT|” a. In beatings. Luke describes how Paul and Silas were beaten with rods before the Roman magistrates in Philippi 7 1 -1 9 0 “tw://bible.?id=44.16.22|AUTODETECT|” Acts 16:22) 1 1 -1 9 0 0 ). And Paul reveals that in total the Jews flogged him five times and the Romans beat him with rods three times (11:24 25). Before the Roman authorities, Paul could have demanded legal protection on the basis of his Roman citizenship. Such was not so before the Jewish synagogue officials, who ordered an offender to be flogged forty lashes minus one. So Paul could claim that he had been flogged more severely than anyone else.) 1 1 2 8 0 “tw://bible.?id=44.16.23-44.16.40|AUTODETECT|” b. In imprisonments. Luke relates details on Paul s and Silas s imprisonment in Philippi 7 1 -1 9 0 “tw://bible.?id=44.16.23-44.16.40|AUTODETECT|” Acts 16:23 40) 1 1 -1 9 0 0 ). We have no further information on other incarcerations, yet Paul writes that he has been jailed frequently (11:23).��20��) 1 1 2 8 0 “tw://bible.?id=44.19.29|AUTODETECT|” c. In civil disorders. Opposition to Paul s ministry often degenerated into riots that had to be quelled by the authorities. These disorders limited Paul s effectiveness as a missionary 7 1 -1 9 0 “tw://bible.?id=44.19.29|AUTODETECT|” Acts 19:29) 1 1 -1 9 0 “tw://bible.?id=44.21.30-44.21.32|AUTODETECT|” ). The worst case of civil unrest occurred in Jerusalem in the court of the Gentiles. There the mob tried to kill Paul, but a Roman commander with two hundred soldiers prevented them from murdering him 7 1 -1 9 0 “tw://bible.?id=44.21.30-44.21.32|AUTODETECT|” Acts 21:30 32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.18.3|AUTODETECT|” d. In hard work. The singular in English represents the plural in Greek. If we think of Paul s intent to be financially independent by working as a tent-maker in addition to being a missionary, we know that he toiled 7 1 -1 9 0 “tw://bible.?id=44.18.3|AUTODETECT|” Acts 18:3) 1 1 -1 9 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” 20:34 35) 1 1 -1 9 0 “tw://bible.?id=44.19.9-44.19.10|AUTODETECT|” ). In Ephesus, he worked to defray expenses and to help the poor, lectured daily in the hall of Tyrannus, and went from house to house to exhort both Jews and Gentiles to repent and believe 7 1 -1 9 0 “tw://bible.?id=44.19.9-44.19.10|AUTODETECT|” Acts 19:9 10) 1 1 -1 9 0 “tw://bible.?id=44.20.20-44.20.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.20-44.20.21|AUTODETECT|” 20:20 21) 1 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” ).��21�� Mental toils are much harder to endure than physical labors. Hence Paul writes that he never stopped warning the Ephesians night and day with tears 7 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” Acts 20:31) 1 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” ). And from his own testimony, we know that he worked harder than all the other apostles 7 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” I Cor. 15:10) 1 1 -1 9 0 0 ). Here, then, is an indication that hard work refers to Paul s missionary task.) 1 1 2 8 0 “tw://bible.?id=41.1.35|AUTODETECT|” e. In times of sleeplessness. Time spent in prayer was often taken from the hours of much-needed nightly rest. Paul followed Jesus example 7 1 -1 9 0 “tw://bible.?id=41.1.35|AUTODETECT|” Mark 1:35) 1 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” Luke 6:12) 1 1 -1 9 0 0 ) by spending nighttime and early morning hours in prayer. Paul proved to be a prayer warrior who sought the Lord in the quiet hours of the night.) 1 1 2 8 0 “tw://bible.?id=50.4.12|AUTODETECT|” f. In hunger. Paul writes that often he lacked the basic necessities of food and drink (11:27). Elsewhere he discloses that he knew what it was to be hungry at one time and to have abundance at another 7 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” Phil. 4:12) 1 1 -1 9 0 “tw://bible.?id=46.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.11|AUTODETECT|” I Cor. 4:11) 1 1 -1 9 0 0 ). He also observed periods of fasting (11:27).) 1 8 2 8 0 0 6. In purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7a. in the word of truth, in the power of God.) The preceding verses conveyed nine hardships in Paul s life: three sets of threes (vv. 4b 5). Paul continues with a listing of eight gifts of God, a list that can be subdivided into four sets of two qualities each:) purity, knowledge patience, kindness ) Holy Spirit, genuine love word of truth, power of God ) ) ) The first four gifts complement each other; so do the next four. The first four gifts come implicitly from God, but the next four are explicitly linked to the Holy Spirit. Next, the first four gifts are described by single words, but the next four gifts are named in four sets of double words in the Greek. And last, the second category features the Holy Spirit as the first gift to God s servants.) a.

In purity. The word purity occurs only here in the New Testament and for some translations in 11:3. Yet the concept is not unfamiliar, because the adjective hagnos (pure, sincere) appears eight times in the New Testament.��22�� The noun refers to purity in respect to sexual and moral relations and also to one s conscience.) 1 1 2 8 0 “tw://bible.?id=50.4.8|AUTODETECT|” A person who is pure exhibits innocence and integrity 7 1 -1 9 0 “tw://bible.?id=50.4.8|AUTODETECT|” Phil. 4:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.8.1|AUTODETECT|” b. In knowledge. This is not intellectual knowledge that puffs up 7 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” I Cor. 8:1) 1 1 -1 9 0 0 ). Paul is thinking instead of knowledge concerning God and salvation through Jesus Christ. Earlier Paul wrote, God has shone forth in our hearts to provide us illumination with the knowledge of his glory in the face of Jesus Christ (4:6). The spiritual knowledge we have of God is that which he has mediated to us through revealing Jesus life and work.��23�� Paul was blessed with the gift of knowledge so that he could share his insight into the gospel of Christ with the Corinthians (11:4 6).) 1 1 2 8 0 “tw://bible.?id=2.34.6|AUTODETECT|” c. In patience. The gift of patience can best be described as self-restraint which does not hastily retaliate wrong. ��24�� It is forbearance to endure wrongs without becoming angry. Old Testament writers describe God as slow to anger, abounding in love 7 1 -1 9 0 “tw://bible.?id=2.34.6|AUTODETECT|” Exod. 34:6) 1 1 -1 9 0 “tw://bible.?id=4.14.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.14.18|AUTODETECT|” Num. 14:18) 1 1 -1 9 0 “tw://bible.?id=19.103.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.103.8|AUTODETECT|” Ps. 103:8) 1 1 -1 9 0 “tw://bible.?id=46.13.4|AUTODETECT|” ). One of the characteristics of love is patience, says Paul 7 1 -1 9 0 “tw://bible.?id=46.13.4|AUTODETECT|” I Cor. 13:4) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ). Patience, together with love and kindness, is one of the fruits of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.2.4|AUTODETECT|” d. In kindness. God shows kindness, tolerance, and patience toward us to lead us to repentance 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=40.11.30|AUTODETECT|” ; compare 11:22). The Greek word chrstots (kindness) includes the qualities of ease, pleasantness, and goodness. It corresponds to something that fits, is easy to wear, and pleasing. To illustrate, Jesus invites us to take up his yoke, because it fits, is easy on our shoulders, and is pleasing 7 1 -1 9 0 “tw://bible.?id=40.11.30|AUTODETECT|” Matt. 11:30) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ). In our daily lives, we exercise the gift of kindness so that people immediately are at ease with us and are attracted to our pleasant disposition.��25�� Paul exhorts us to clothe ourselves with compassion, kindness, humility, gentleness, and patience 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.11|AUTODETECT|” e. In the Holy Spirit. Some commentators are of the opinion that Paul is thinking not of the Holy Spirit but of a spirit that is holy. ��26�� But this interpretation runs into difficulties. In the New Testament, the noun spirit refers to the Holy Spirit whenever it is qualified by the adjective holy (ninety-two times). True, the Holy Spirit does not seem to fit the category of gifts that Paul lists in verses 6 and 7a. So, two translations try to alleviate the problem by expanding the text: by gifts of the Holy Spirit (NEB, REB). This is not quite necessary. Luke writes an almost verbatim parallel to ) 7 1 -1 9 0 “tw://bible.?id=40.7.11|AUTODETECT|” Matthew 7:11) 1 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” , but he substitutes the words good gifts by the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 1 1 -1 9 0 “tw://bible.?id=46.12.11|AUTODETECT|” ). The Holy Spirit, then, is the source of all good gifts 7 1 -1 9 0 “tw://bible.?id=46.12.11|AUTODETECT|” I Cor. 12:11) 1 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” ). By mentioning some fruits of the Spirit he has listed elsewhere 7 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” Gal. 5:22 23) 1 1 -1 9 0 “tw://bible.?id=44.16.6|AUTODETECT|” ), Paul also mentions the Spirit himself.��27�� He knows that the Spirit of God directs him in the work of his apostolic ministry 7 1 -1 9 0 “tw://bible.?id=44.16.6|AUTODETECT|” Acts 16:6) 1 1 -1 9 0 “tw://bible.?id=44.20.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.22|AUTODETECT|” 20:22) 1 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” I Thess. 1:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” f. In genuine love. Paul ranks love as the preeminent spiritual fruit that the Holy Spirit gives to the believers 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=45.12.9|AUTODETECT|” ). He describes this fruit as genuine to reveal the true quality of love 7 1 -1 9 0 “tw://bible.?id=45.12.9|AUTODETECT|” Rom. 12:9) 1 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” I Peter 1:22) 1 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” ). Love must always be genuine; so must faith 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” ). When genuineness is lacking, virtues such as love and faith are worthless and contradict what they are intended to be. Genuine love toward our fellow man is the fulfillment of the royal law 7 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” James 2:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 g. In the word of truth. Translators understand the phrase to mean either speaking the truth or proclaiming the truth. Is Paul defending his veracity to reassure his readers that he is trustworthy? Or is he referring to his ministry which for him consists of preaching Christ s gospel? Paul sometimes uses the concept truth in this epistle to offset the distortions set forth by his opponents. Hence he speaks the truth at all times (4:2; 7:14; 12:6; 13:8).) 1 1 2 8 0 “tw://bible.?id=49.1.13|AUTODETECT|” No doubt Paul calls attention to the term truth, but he probably employs the coined phrase the word of truth to mean proclamation of the gospel. First, this phrase occurs in four other places 7 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” Eph. 1:13) 1 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” Col. 1:5) 1 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” James 1:18) 1 1 -1 9 0 0 ) with reference to preaching. Next, Christians in the early church knew that this well-known expression stood for the ministry of the Word. And third, the immediate context of Paul s discourse is that of his ministry (5:18 20; 6:3).) 1 1 2 8 0 “tw://bible.?id=46.2.4|AUTODETECT|” h. In the power of God. It is interesting to note that the concepts word (of the gospel) and power at times appear together in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=46.2.4|AUTODETECT|” I Cor. 2:4) 1 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” I Thess. 1:5) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” ). The phrase in the power of God stands at the end of the list of four gifts and the phrase the Holy Spirit at its beginning. In effect, these two phrases form a pair and complement each other. The power of the Holy Spirit is especially evident in the preaching of the gospel and its consequences as he extends Christ s church and kingdom 7 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” Rom. 15:13) 1 1 -1 9 0 “tw://bible.?id=46.2.3-46.2.5|AUTODETECT|” ). God is manifesting his power in Paul s ministry by using a man who is unimpressive, not a fluent speaker, and physically weak 7 1 -1 9 0 “tw://bible.?id=46.2.3-46.2.5|AUTODETECT|” I Cor. 2:3 5) 1 1 -1 9 0 “tw://bible.?id=47.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.7|AUTODETECT|” II Cor. 4:7) 1 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 “tw://bible.?id=47.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.6|AUTODETECT|” 11:6) 1 1 -1 9 0 “tw://bible.?id=47.12.9-47.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.9-47.12.10|AUTODETECT|” 12:9 10) 1 1 -1 9 0 0 ). Of all men in the world he was the weakest to look at, the most battered, burdened, and depressed, yet no one else had in him such a fountain as he of the most powerful and gracious life. ��28��) 1 6 2 8 0 0 7b. With the weapons of righteousness in the right hand and in the left, 8a. through glory and dishonor, through bad report and good report.) After writing eighteen phrases that begin with the Greek preposition en (in), Paul now writes three clauses, one lengthy and one short, with the preposition dia, which signifies going through something. We have translated the preposition first as with to express means and next as through to depict circumstances. The first clause represents balance: an armed soldier with weapons in the right and left hand. The next two clauses delineate contrast: glory and dishonor, bad report and good report, in reverse order. As a soldier stands between weapons on his right and left so Paul and his associates are between glory and dishonor, bad report and good report.��29��) a.

With the weapons of righteousness. Engaged in spiritual warfare, the soldier in Christ s army is armed with spiritual weapons to do battle against the forces of the evil one.��30�� Paul does not specify the kinds of weapons that are used, but there is no doubt that the sword or the spear is for the right hand and the shield for the left hand. A soldier is fully equipped to fight both offensively and defensively.) What is the meaning of weapons of righteousness ? The phrase can mean either the weapons that righteousness supplies or the weapons that promote righteousness. Each position has its own defenders: some understand righteousness as uprightness of conscience and holiness of life. ��31�� Others say that the weapons of righteousness are for both defense and offense: the shield in the left hand is for defense and the sword in the right for offense.��32��) Instead of taking sides, we accept both interpretations. Paul is upright in character and does not want to give anyone an opportunity to take offense (v. 3).

But he is also on the defense against the attackers of the cause of Christ (11:13 14) and is on the offense by destroying their strongholds and capturing every thought for Christ (10:4 5). An upright soldier of Christ is flanked on the left and the right with weapons to defend and attack.) b. Through glory and dishonor, through bad report and good report. Just as Paul moves through spiritual battles with weapons in the left and the right hand, so he moves through circumstances in which he receives honor and good reports on the one hand and slander on the other. The apostle stays unswervingly devoted to the ministry of the Word.) 1 1 2 8 0 “tw://bible.*?id=46.4.15|AUTODETECT|”
Paul was the spiritual father of the Corinthian congregation 7 1 -1 9 0 “tw://bible.*?id=46.4.15|AUTODETECT|”
I Cor. 4:15) 1 1 -1 9 0 “tw://bible.*?id=50.4.1|AUTODETECT|”
) and the founder of numerous churches throughout the Mediterranean world. These churches were his joy and crown 7 1 -1 9 0 “tw://bible.*?id=50.4.1|AUTODETECT|”
Phil. 4:1) 1 1 -1 9 0 “tw://bible.*?id=44.16.19-44.16.24|AUTODETECT|”
), yet at the same time he had to endure physical and verbal abuse from both Gentiles and Jews 7 1 -1 9 0 “tw://bible.*?id=44.16.19-44.16.24|AUTODETECT|”
Acts 16:19 24) 1 1 -1 9 0 “tw://bible.*?id=44.17.5-44.17.9|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.17.5-44.17.9|AUTODETECT|”
17:5 9) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=46.16.15-46.16.18|AUTODETECT|”
When diligence and faithfulness are recognized and appreciated, honor and a good report result. But undeserved dishonor and slander come from malevolent and uninformed people. A man s disgrace or infamy is proportioned to his glory or good report. ��33�� Although Paul and his ministry were recognized by many Corinthians 7 1 -1 9 0 “tw://bible.*?id=46.16.15-46.16.18|AUTODETECT|”
I Cor. 16:15 18) 1 1 -1 9 0 “tw://bible.*?id=46.4.10-46.4.13|AUTODETECT|”
), others dishonored him and talked behind his back 7 1 -1 9 0 “tw://bible.*?id=46.4.10-46.4.13|AUTODETECT|”
I Cor. 4:10 13) 1 1 -1 9 0 “tw://bible.*?id=46.4.19|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=46.4.19|AUTODETECT|”
19) 1 1 -1 9 0 “tw://bible.*?id=47.10.10|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=47.10.10|AUTODETECT|”
II Cor. 10:10) 1 1 -1 9 0 “tw://bible.*?id=47.11.7|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=47.11.7|AUTODETECT|”
11:7) 1 1 -1 9 0 0
).) 1 2 2 8 0 0
8b. As impostors yet true men, 9. as unknown yet well known, as dying, and look, we live, as chastened and yet we are not killed, 10. as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing everything.) This is the third and last part of Paul s list of hardships, and it includes seven sets of contrasts; he presents them in a form similar to those in 4:8 9. With these contrasts, he portrays himself as one who may be pushed down but rises again without fail.) 1 1 2 8 0 “tw://bible.*?id=40.27.63|AUTODETECT|”
a. As impostors yet true men. The slanderers call the apostle and his associates deceivers, just as the chief priests and the Pharisees labeled Jesus a deceiver 7 1 -1 9 0 “tw://bible.*?id=40.27.63|AUTODETECT|”
Matt. 27:63) 1 1 -1 9 0 “tw://bible.*?id=54.4.1|AUTODETECT|”
; see also ) 7 1 -1 9 0 “tw://bible.*?id=54.4.1|AUTODETECT|”
I Tim. 4:1) 1 1 -1 9 0 0
). But in reality, the impeccable character of both the apostle and his helpers stands in poignant contrast to the slanderous accusation. They are not shifty vagrants but honest men.) 1 1 2 8 0 0
Some translators do not present the clauses of verses 8b 10 as contrasts but rather as ironic statements: We are the impostors who speak the truth. ��34�� Although both translations are accurate, vivid contrast suits better in this context.) 1 1 2 8 0 “tw://bible.*?id=46.15.9|AUTODETECT|”
b. As unknown yet well known. The opponents consider Paul to be a nobody who lacks apostolic authority and whom they can degrade at will. Peter and the other apostles followed Jesus, but Paul himself admitted that he did not even deserve to be called an apostle 7 1 -1 9 0 “tw://bible.*?id=46.15.9|AUTODETECT|”
I Cor. 15:9) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=46.13.12|AUTODETECT|”
Yet Paul is a well-known and recognized figure. He is an acknowledged leader during his missionary journeys, a knowledgeable speaker at various gatherings, and a learned teacher of God s Word. Paul was well known first by God 7 1 -1 9 0 “tw://bible.*?id=46.13.12|AUTODETECT|”
I Cor. 13:12) 1 1 -1 9 0 0
), but then by the church in Corinth and the other churches that Paul had founded.) 1 1 2 8 0 “tw://bible.*?id=44.14.19|AUTODETECT|”
c. As dying, and look, we live. Paul s life appears to be one long series of actions in which he stays one step ahead of death: in Lystra nearly killed by stoning 7 1 -1 9 0 “tw://bible.*?id=44.14.19|AUTODETECT|”
Acts 14:19) 1 1 -1 9 0 “tw://bible.*?id=44.16.22-44.16.24|AUTODETECT|”
), in Philippi beaten with rods and placed in stocks 7 1 -1 9 0 “tw://bible.*?id=44.16.22-44.16.24|AUTODETECT|”
Acts 16:22 24) 1 1 -1 9 0 “tw://bible.*?id=44.21.31|AUTODETECT|”
), in Jerusalem being attacked by a mob 7 1 -1 9 0 “tw://bible.*?id=44.21.31|AUTODETECT|”
Acts 21:31) 1 1 -1 9 0 0
). He was flogged eight times; one flogging probably brought him to the point of despairing even of his life (1:8). Paul was repeatedly struck down but not crushed, exposed to death but given life, in constant danger but always given an avenue of escape (4:9; 11:23, 26). His association with Jesus death and resurrection was so close that the life of Jesus constantly heartened and strengthened him (4:10 12). The divine power that raised Jesus from the dead kept Paul from dying a premature death.) 1 1 2 8 0 “tw://bible.*?id=19.118.17|AUTODETECT|”
Filled with enthusiasm, Paul called attention to the fact that he was alive. Look, he said calling attention to a miracle, we live and keep on living (see v. 2). He strove to fulfill the words of the psalmist, I will not die but live, and I will proclaim what the Lord has done 7 1 -1 9 0 “tw://bible.*?id=19.118.17|AUTODETECT|”
Ps. 118:17) 1 1 -1 9 0 0
). His life was completely dedicated to preaching the message of Jesus life, death, resurrection, and return.) 1 1 2 8 0 “tw://bible.*?id=19.118.18|AUTODETECT|”
d. As chastened and yet we are not killed. Once more Paul alludes to the words of the psalmist, The Lord has chastened me severely, but he has not given me over to death 7 1 -1 9 0 “tw://bible.*?id=19.118.18|AUTODETECT|”
Ps. 118:18) 1 1 -1 9 0 0
). The word chastened actually means disciplined, with the implication that God is the agent who metes out discipline. God does not punish his own people for whom Christ has died, for our punishment for sin was laid on Christ. His Son suffered in our place so that we might be acquitted. Therefore, it is incorrect to say that believers suffer God s wrath and do so in addition to Christ s suffering on our behalf. Our own weaknesses and character flaws often cause us difficulties and troubles, but no believer may ever say that these adversities are punishments. Rather, they are God s corrective measures designed to bring us closer to himself.) 1 1 2 8 0 “tw://bible.*?id=44.9.23-44.9.25|AUTODETECT|”
Consider Paul s fiery nature that had to be subdued because it caused him numerous difficulties. He had to flee from the city of Damascus, where he was let down in a basket over the wall in the middle of the night 7 1 -1 9 0 “tw://bible.*?id=44.9.23-44.9.25|AUTODETECT|”
Acts 9:23 25) 1 1 -1 9 0 “tw://bible.*?id=44.9.30|AUTODETECT|”
). He had to be taken from Jerusalem to Caesarea, where he was put aboard a ship bound for Tarsus 7 1 -1 9 0 “tw://bible.*?id=44.9.30|AUTODETECT|”
Acts 9:30) 1 1 -1 9 0 “tw://bible.*?id=44.11.25-44.11.26|AUTODETECT|”
). He remained in his birthplace, Tarsus, for many years before Barnabas invited him to teach in the church of Antioch 7 1 -1 9 0 “tw://bible.*?id=44.11.25-44.11.26|AUTODETECT|”
Acts 11:25 26) 1 1 -1 9 0 “tw://bible.*?id=58.12.4-58.12.11|AUTODETECT|”
). By chastening Paul, God showed Paul divine love as a Father correcting his son 7 1 -1 9 0 “tw://bible.*?id=58.12.4-58.12.11|AUTODETECT|”
Heb. 12:4 11) 1 1 -1 9 0 0
).) 1 1 2 8 0 0
Severely chastened, Paul always experienced God s protective power so that he was kept safe. So Paul writes, yet we are not killed. This play on words connects with the preceding line, as dying & yet we are not killed. God does not allow death to be the outcome, for repeatedly he rescues Paul from mortal danger. Throughout the difficulties Paul encounters, God s loving care is evident.) 1 1 2 8 0 “tw://bible.*?id=44.20.23|AUTODETECT|”
e. As sorrowful yet always rejoicing. Paul s opponents and some members of the Corinthian church caused him untold grief and sorrow. As a result he had to endure persecution; also, night and day with tears he warned the believers to be on guard against those who distort the truth 7 1 -1 9 0 “tw://bible.*?id=44.20.23|AUTODETECT|”
Acts 20:23) 1 1 -1 9 0 “tw://bible.*?id=44.20.29-44.20.31|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=44.20.29-44.20.31|AUTODETECT|”
29 31) 1 1 -1 9 0 “tw://bible.*?id=40.5.11-40.5.12|AUTODETECT|”
). Yet Paul could take comfort and encouragement from Jesus words: Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you 7 1 -1 9 0 “tw://bible.*?id=40.5.11-40.5.12|AUTODETECT|”
Matt. 5:11 12) 1 1 -1 9 0 0
). Paul s emphasis on rejoicing and happiness in this epistle is noteworthy. It is similar to his letter of joy to the Philippians with respect to the number of times he emphasizes rejoicing and joy.��35�� This emphasis in II Corinthians is offset by a greater number of times in which he writes about sorrowing and sorrow.��36�� Yet Paul is not overcome by sorrow; he is filled with joy and cheerfully writes, always rejoicing. ) 1 1 2 8 0 “tw://bible.*?id=40.5.3|AUTODETECT|”
f. As poor yet making many rich. The difficulty we meet in this clause is the question whether Paul has in mind spiritual or material riches. Jesus beatitude in ) 7 1 -1 9 0 “tw://bible.*?id=40.5.3|AUTODETECT|”
Matthew 5:3) 1 1 -1 9 0 “tw://bible.*?id=42.6.20|AUTODETECT|”
reads, Blessed are the poor in spirit, but in ) 7 1 -1 9 0 “tw://bible.*?id=42.6.20|AUTODETECT|”
Luke 6:20) 1 1 -1 9 0 “tw://bible.*?id=44.18.3|AUTODETECT|”
, Blessed are you who are poor. We know that Paul performed manual labor to provide for his material needs 7 1 -1 9 0 “tw://bible.*?id=44.18.3|AUTODETECT|”
Acts 18:3) 1 1 -1 9 0 “tw://bible.*?id=44.20.34-44.20.35|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.20.34-44.20.35|AUTODETECT|”
20:34 35) 1 1 -1 9 0 “tw://bible.*?id=52.2.9|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=52.2.9|AUTODETECT|”
I Thess. 2:9) 1 1 -1 9 0 “tw://bible.*?id=46.1.5|AUTODETECT|”
) and belonged to the poor, so we cannot conclude that he made many economically rich. Paul is talking about making people rich spiritually, while he portrays himself as poor in a material sense. He explains this point elsewhere in this epistle as he depicts the poverty and riches of Jesus Christ: Though he was rich he became poor on account of you, so that you might become rich through his poverty (8:9). As it is with the Sender, so it is with the messenger; Paul with his associates enriches the people with the message of Christ s gospel 7 1 -1 9 0 “tw://bible.*?id=46.1.5|AUTODETECT|”
I Cor. 1:5) 1 1 -1 9 0 “tw://bible.*?id=59.2.5|AUTODETECT|”
; see ) 7 1 -1 9 0 “tw://bible.*?id=59.2.5|AUTODETECT|”
James 2:5) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=45.14.7-45.14.8|AUTODETECT|”
g. As having nothing and yet possessing everything. This is a parallel to the preceding set of contrasts. Earthly poverty is compared to heavenly riches; material scarcity is distinct from spiritual wealth; and temporal gains are differentiated from eternal treasures.��37�� With body and soul believers, who in themselves have nothing, belong to Jesus Christ 7 1 -1 9 0 “tw://bible.*?id=45.14.7-45.14.8|AUTODETECT|”
Rom. 14:7 8) 1 1 -1 9 0 “tw://bible.*?id=46.6.19|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.6.19|AUTODETECT|”
I Cor. 6:19) 1 1 -1 9 0 “tw://bible.*?id=45.8.32|AUTODETECT|”
b). In him, they own everything. Thus Paul tells the Corinthians, You will be made rich in every way to be altogether generous, and through us your generosity will produce thanksgiving to God 7 1 -1 9 0 “tw://bible.*?id=45.8.32|AUTODETECT|”
Rom. 8:32) 1 1 -1 9 0 “tw://bible.*?id=46.3.21|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.3.21|AUTODETECT|”
I Cor. 3:21) 1 1 -1 9 0 0
).) 1 1 2 8 0 “tw://bible.*?id=41.10.29-41.10.31|AUTODETECT|”
Paul does not teach that Christians must live in material poverty to gain abundant spiritual riches. His teaching is in harmony with that of Jesus, who said: No one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields and with them, persecutions) and in the age to come, eternal life 7 1 -1 9 0 “tw://bible.*?id=41.10.29-41.10.31|AUTODETECT|”
Mark 10:29 31) 1 1 -1 9 0 “tw://bible.*?id=49.3.15|AUTODETECT|”
). The Lord keeps his word and grants both material and spiritual possessions to his people and also invites them to full fellowship in the household of faith 7 1 -1 9 0 “tw://bible.*?id=49.3.15|AUTODETECT|”
Eph. 3:15) 1 1 -1 9 0 “tw://bible.*?id=40.6.24|AUTODETECT|”
). Nonetheless, Jesus instructs his followers not to lay up treasures on earth but in heaven, for you cannot serve both God and Money 7 1 -1 9 0 “tw://bible.*?id=40.6.24|AUTODETECT|”
Matt. 6:24) 1 1 -1 9 0 “tw://bible.*?id=42.16.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.16.13|AUTODETECT|”
Luke 16:13) 1 1 -1 9 0 0
).) 1 4 2 8 0 0
) Greek Words, Phrases, and Constructions in 6:3 10) Verses 3 4) � �� this adjective can be understood as either the masculine or the neuter .) 1 1 2 8 0 “tw://bible.*?id=45.5.11|AUTODETECT|”
�� the present active participle should not be connected with the main verb �� (we exhort) of verse 1, because the participle has nothing in common with a verb of persuading. We do well to treat the participle as a finite verb, we give, a usage that occurs more often in Paul s epistles 7 1 -1 9 0 “tw://bible.*?id=45.5.11|AUTODETECT|”
Rom. 5:11) 1 1 -1 9 0 “tw://bible.*?id=45.12.6|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.12.6|AUTODETECT|”
12:6) 1 1 -1 9 0 “tw://bible.*?id=47.8.20|AUTODETECT|”: ) 7 1 -1 9 0 “tw://bible.*?id=47.8.20|AUTODETECT|” II Cor. 8:20) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 �� not the accusative but the nominative plural is used to stress the fact that they, in the capacity of workers for God, commend themselves. The accusative would require the translation, We commend ourselves as servants of God. ��38��) Verses 8c 10) a� this particle expresses manner, that is, We are treated as (GNB, SEB).) Notice that all the participles in verses 9 and 10 are in the present tense. So is the one and only finite verb, �� (we live). The tense indicates continued action, as is evident especially in �� (dying), which an aorist would depict as single action; here it signifies repeated occurrences of Paul s near-death experiences.) �� the compound is not directive but perfective; it means possessing all things to the fullest extent.) ) ) 3. Opening Hearts) 6:11 13) The apparent similarity in the content of verses 6:11 13 and 7:2 4 has elicited this hypothesis: preceding these passages are two documents that Paul used; they are the catalogue of hardships (6:3 10) and the warning not to be yoked with unbelievers (6:14 7:1).) We grant that Paul s segmented discourse has rough transitions. But the apostle may have been interrupted in the process of writing his letter, perhaps due to travel or dictation schedules.

It is hard to accept the contention that the apostle could not have composed these passages, for both passages reveal his style. Also, in his other letters Paul often digresses from his theme and thus causes breaks in his discourses. Nonetheless, he always continues to develop the main point of his arguments.) There is no need to hypothesize that this letter consisted of two editions sent to two different groups of people, and that one of these was directed to the Corinthians (v. 11).��39�� Neither do we have to conjecture that single leaves of a manuscript were interchanged; in Paul s day not individual pages but scrolls were used as writing material. About half a century later the codex, or leaf-form of book, began to come into extensive use in the Church. ��40�� In the second century, the church at large acknowledged Paul s epistle as an inspired document that was kept secure and guarded.) The tone of verses 11 13 differs from that of the catalogue of hardships, for Paul now addresses the readers in a forthright manner by first calling them Corinthians (v. 11) and then children (v. 13). Paul begins the paragraph (vv. 11 13) in the indicative mood to describe his love towards them and then writes the imperative mood to order them to follow his example. And last, he returns to the train of thought he was developing in chapter 5 and the first two verses of this chapter.

Briefly interrupted by a recital of his distresses, Paul s exhortation to the Corinthians (v. 1) continues in verse 11, where he notes that he has spoken freely to his readers.) 11. We have spoken freely to you, Corinthians, and opened our hearts wide.) 1 1 2 8 0 “tw://bible.?id=48.3.1|AUTODETECT|” Paul addresses his readers with the appellation Corinthians, an appellation that is akin to Paul calling the Galatians 7 1 -1 9 0 “tw://bible.?id=48.3.1|AUTODETECT|” Gal. 3:1) 1 1 -1 9 0 “tw://bible.?id=50.4.15|AUTODETECT|” ) and the Philippians 7 1 -1 9 0 “tw://bible.?id=50.4.15|AUTODETECT|” Phil. 4:15) 1 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” ) by name. The term is only an address, which he augments with a word of tender love, children 7 1 -1 9 0 “tw://bible.?id=46.4.14|AUTODETECT|” I Cor. 4:14) 1 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” Gal. 4:19) 1 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” Eph. 5:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.2|AUTODETECT|” The Greek text reveals a typically Semitic idiom, that of opening one s mouth to say something. For instance, he opened his mouth, and taught them 7 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” Matt. 5:2) 1 1 -1 9 0 “tw://bible.?id=44.8.35|AUTODETECT|” , KJV) actually means he began to teach them 7 1 -1 9 0 “tw://bible.?id=44.8.35|AUTODETECT|” Acts 8:35) 1 1 -1 9 0 “tw://bible.?id=44.10.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.34|AUTODETECT|” 10:34) 1 1 -1 9 0 “tw://bible.?id=44.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.14|AUTODETECT|” 18:14) 1 1 -1 9 0 0 ). Paul literally writes, Our mouth has been open to you, which I have translated as We have spoken freely to you. ) 1 1 2 8 0 0 Note the use of the perfect tense in this sentence, for it relates to the past and has significance for the present and the future. At the beginning of this chapter, Paul urged the readers not to receive God s grace in vain (v. 1). They received God s revelation Lord s Day after Lord s Day, so that Paul with his fellow workers could truthfully say, From the beginning of our ministry, we have proclaimed Christ s gospel to you and have done so openly and will continue to do so. Paul s desire to teach them the truth of God remained steady and uninterrupted.) 1 1 2 8 0 “tw://bible.?id=19.119.32|AUTODETECT|” The second idiom is Our heart has been enlarged, which means We have opened our hearts wide. The words derive from the Greek translation of ) 7 1 -1 9 0 “tw://bible.?id=19.119.32|AUTODETECT|” Psalms 119:32) 1 1 -1 9 0 0 , For you enlarge my understanding (NRSV; see Ps. 118:32, LXX). Though the Septuagint wording relates to knowledge and insight,��41�� Paul talks about the affection he and his colleagues have for the Corinthians. Also, this clause has nothing to do with openheartedness, even though Paul has been quite frank with his readers. Nor does it refer to magnanimity, in spite of Paul s noble and forgiving spirit (2:10). Here he expresses his love to his readers and tells them there is plenty of room for them in his heart (compare 7:3).) 1 6 2 8 0 0 12. We are not restricting our love to you, but you restrict your love toward us.) If Paul and his co-workers open their hearts in love to the Corinthians, they do expect reciprocal action from these believers. The text is parallel to the previous verse except that it presents its converse, namely, the negative. In fact, the Greek term conveys a sense of narrow-mindedness that would limit his tenderness for the Corinthians. Restrictions exhibit a lack of love and an excess of suspicions.��42�� The apostle says, however, that there is sufficient room for the Corinthians in his heart because he loves them all. There are no restrictions to his love for them.

Paul declares that he and his companions have no such constraints, even if the Corinthians have them. Hence, Paul invites the believers to follow his example of love and open their hearts wide for him and his helpers.) Translators use the word love, but the Greek word splanchna signifies intestines, which for the ancients were the seat of affections, compassion, sympathy, and mercy. In Pauline literature, the word refers to love that persons extend to and receive from one another.��43�� Usually it is understood as a synonym of heart and thus is a parallel to verse 11.) 13. Yes, even you, widen your hearts in the same way in return I speak as to my children.) The language in this verse is forceful and stresses the second person plural pronoun you, which in Greek stands at the end of the verse for emphasis. Then there is the verb to widen as an imperative in the middle voice to command the Corinthians: enlarge your own hearts. ) The sentence in Greek is incomplete because the clause in the same way in return lacks a verb. Therefore, looking at the entire sentence, which features a break at I speak as to my children, we have to render the clause as a prepositional phrase that stands by itself.

With the words in return, Paul is clear and to the point, because he expects the Corinthians to accept him in love just as he has accepted them.) 1 1 2 8 0 “tw://bible.?id=46.4.14-46.4.15|AUTODETECT|” The Corinthians must rid themselves of all the negative thoughts they hold against Paul and fill their hearts with love for him. Then they will be able to pay back the reciprocal love they owe him, for since they first met him Paul has proved to be their devoted father 7 1 -1 9 0 “tw://bible.?id=46.4.14-46.4.15|AUTODETECT|” I Cor. 4:14 15) 1 1 -1 9 0 0 ). In turn, they as his children should now demonstrate how much they care for their spiritual father.) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 6:11 13) �� this is the perfect active from �� (I open), and here the tense is durative. Paul s mouth remains open, for he has talked and continues to talk.) !�� leading manuscripts (P46, a, B) have the reading Q��, which must be attributed to a scribal error. The context militates against it.) 1 1 2 8 0 “tw://bible.?id=45.1.27|AUTODETECT|” �t� �r �P�t� �� the accusative case can be explained best as an accusative in apposition to the whole sentence which follows it. ��44�� The noun �� appears twice in the New Testament: here in the positive, and in ) 7 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” Romans 1:27) 1 1 -1 9 0 0 with a negative connotation. In this compound word, the noun �� (recompense) is preceded by the preposition �� (in return), which intensifies the idea of repayment of that which is owed. And the pronoun �P�� (same) strengthens support for the concept of returning something in kind.) 1 9 2 8 0 0 ) Preliminary Comments on 6:14 7:1) Scholarly debate on the composition of 6:14 7:1 has been both prolonged and ample. The debate centers primarily on whether this composition is anti-Pauline, a non-Pauline Qumran fragment, an Essene document reworked by Paul, or Pauline. Of these four approaches, the first two lack convincing arguments; while the third is plausible, the fourth is possible.) 1. Composition.) a. The view that this segment in II Corinthians is not from the hand of Paul has few proponents. Hans Dieter Betz asserts that on the basis of theology, the passage is not only non-Pauline, but anti-Pauline. ��45�� But his view lacks support.) b.

Joachim Gnilka thinks that a member of the local church in Corinth collected an accumulation of Pauline letters or fragments of letters. Somehow the fragment of 6:14 7:1 happened to be among them; and this church member, functioning as an editor and thinking that the fragment was Pauline, included it in II Corinthians. Thus not Paul but the editor was responsible for incorporating an independent segment into the epistle.��46�� This view is only a guess.) Joseph A. Fitzmyer asserts that the passage in question is non-Pauline, because of its resemblance to Qumran documents. The contrasting phrases such as righteousness and lawlessness, light and darkness, Christ and Belial, he notes, illustrate that Paul could not have written this particular section.��47�� However, there is no reason to believe that Paul could not have used the same expressions that are found in the Qumran documents. Margaret E.

Thrall observes, The similar terms and ideas are found as widely scattered in the Dead Sea Scrolls as they are in the Pauline epistles. It is just as likely that Paul brought them together in short compass as that an Essene or Jewish-Christian author should have done. ��48��) c. Other scholars are of the opinion that 6:14 7:1 is an Essene document that Paul modified and inserted into the epistle; that is, Paul is the redactor of an Essene piece of literature.��49��) Six words in this segment that are peculiar (hapax legomena) to Paul and the New Testament are used to support the hypothesis. These Greek words are heterozygountes (mismated), metoch (participation), symphMnsis (agreement), Beliar (Belial), synkatathesis (agreement), and molysmou (defilement). In addition, there is a seventh expression, pantokratMr (Almighty), but this term occurs nine times in Revelation (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22). Except for Beliar, all the other expressions belong to word families that in one form or another appear frequently throughout the New Testament.

The example of symphMnsis is a case in point; it is part of the extended family symphMnein (to agree with).) 1 1 2 8 0 “tw://bible.?id=46.15.3-46.15.5|AUTODETECT|” The hypothesis that Paul made use of an existing document is plausible, for in his letters he incorporates a creedal statement 7 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.5|AUTODETECT|” I Cor. 15:3 5) 1 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” ) and a Christian hymn 7 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” Phil. 2:6 11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 d. Proponents of the view that 6:14 7:1 is authentically Pauline point out that peculiar terms in this segment occur in Greek literature other than the New Testament. The literature includes the Septuagint, apocrypha, pseudepigrapha, and the works of Josephus. For example, the expression Beliar surfaces in Jewish apocryphal and pseudepigraphical writings and in the Qumran literature. Even though the expression occurs in Qumran documents, we have no proof that it originated in Qumran.��50�� Words peculiar to Paul are so numerous in his epistles that similar concentrations can be found in many places not only in II Corinthians but also in I Corinthians and in Romans.��51�� The possibility that Paul composed 6:14 7:1 is both plausible and real. Writes Jerome Murphy-O Connor, In sum, therefore, nothing in the language and style of 6:14 7:1 constitutes a convincing argument against Pauline authenticity. ��52��) 2.

Context. First, in quick succession Paul asks five rhetorical questions that all begin with the interrogative pronoun what and require a negative answer (vv. 14 16). For instance, What do righteousness and lawlessness have in common? The answer is, nothing.) 1 1 2 8 0 “tw://bible.?id=5.11.16|AUTODETECT|” Next, educated as an expert in the Old Testament, the apostle looks at issues through the spectacles of Scripture. Even before he quotes a series of Scripture passages (vv. 16 18), he alludes to an Old Testament text 7 1 -1 9 0 “tw://bible.?id=5.11.16|AUTODETECT|” Deut. 11:16) 1 1 -1 9 0 “tw://bible.?id=5.11.16|AUTODETECT|” ). He writes, We & opened our hearts wide (v. 11).��53�� The Septuagintal Greek verb platynein (to open wide) translates the Hebrew word pata%, which can mean either to open wide or to deceive someone with words. Now notice that the Hebrew verb occurs in a negative command with the secondary meaning, Beware, lest your hearts be deceived 7 1 -1 9 0 “tw://bible.?id=5.11.16|AUTODETECT|” Deut. 11:16) 1 1 -1 9 0 0 , NASB; the Septuagint has the verb platynein). We assume that Paul was thinking about this text in the Greek, deleted the negative particle m (lest), and adopted the translation, We opened our hearts wide. The emphasis in the passage from Deuteronomy is on the words heart and on either deceive or open wide. This is also true of Paul s passage in II Corinthians.) 1 1 2 8 0 “tw://bible.?id=5.11.16|AUTODETECT|” Furthermore, the context of ) 7 1 -1 9 0 “tw://bible.?id=5.11.16|AUTODETECT|” Deuteronomy 11:16) 1 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” details God s command to the Israelites: love the Lord your God and & serve him with all your heart and with all your soul 7 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” Deut. 6:5) 1 1 -1 9 0 “tw://bible.?id=5.11.16|AUTODETECT|” ). If the Israelites obey God, he will provide food and drink for man and beast. But if his people break the covenant that God has made with them and worship other gods, then his anger will burn against them and ensue in a curse of drought and famine (11:16 17). Note that the reading Beware, lest your hearts be deceived 7 1 -1 9 0 “tw://bible.?id=5.11.16|AUTODETECT|” Deut. 11:16) 1 1 -1 9 0 “tw://bible.?id=5.6.12|AUTODETECT|” ) is the variant Septuagint reading in the Alexandrian text of ) 7 1 -1 9 0 “tw://bible.?id=5.6.12|AUTODETECT|” Deuteronomy 6:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=5.11.16|AUTODETECT|” Paul relied on ) 7 1 -1 9 0 “tw://bible.?id=5.11.16|AUTODETECT|” Deuteronomy 11:16) 1 1 -1 9 0 “tw://bible.?id=47.6.13|AUTODETECT|” for instructing the Corinthians to open wide their hearts to him 7 1 -1 9 0 “tw://bible.?id=47.6.13|AUTODETECT|” II Cor. 6:13) 1 1 -1 9 0 0 ). He continued the teaching of that same text by warning his readers not to be unequally yoked with unbelievers who worship other gods. Thus, against the background of the passage from Deuteronomy, Paul forms a bridge between 6:13 and 14. Yet he continues the trend of thought he is developing. The central thrust of II Cor[inthians] 6 is contained in [verses] 1 2, 11, and 14ff. ��54��) 1 1 2 8 0 “tw://bible.?id=5.22.10|AUTODETECT|” Paul s mind is focused on the Scriptures when he warns the believers not to be unevenly yoked with unbelievers (v. 14). This is an echo of Do not plow with an ox and a donkey yoked together 7 1 -1 9 0 “tw://bible.?id=5.22.10|AUTODETECT|” Deut. 22:10) 1 1 -1 9 0 “tw://bible.?id=3.19.19|AUTODETECT|” ; consult also ) 7 1 -1 9 0 “tw://bible.?id=3.19.19|AUTODETECT|” Lev. 19:19) 1 1 -1 9 0 “tw://bible.?id=3.26.12|AUTODETECT|” ). The apostle teaches that from a religious point of view the believer and the unbeliever are opposites and have nothing in common. He strengthens his argument by quoting various texts from the Old Testament that express a similar theme: God s people are covenant people 7 1 -1 9 0 “tw://bible.?id=3.26.12|AUTODETECT|” Lev. 26:12) 1 1 -1 9 0 “tw://bible.?id=23.52.11|AUTODETECT|” ) who must separate themselves from the religious practices of unbelievers, must not touch any unclean thing 7 1 -1 9 0 “tw://bible.?id=23.52.11|AUTODETECT|” Isa. 52:11) 1 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” ), and must know that God is a Father to his spiritual sons and daughters 7 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” II Sam. 7:14) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 ) ) 4. Calling Holy Ones) 6:14 7:1) 14. Do not be unevenly yoked with unbelievers. For what do righteousness and lawlessness have in common? What fellowship has light with darkness?) 1 1 2 8 0 “tw://bible.?id=46.7.39|AUTODETECT|” a. Do not be unevenly yoked with unbelievers. At first glance, this directive seems to refer to the marriage of a believer and an unbeliever or to two such partners in business. But the context indicates that this interpretation is implicit, not explicit. To be sure, at another place Paul explicitly advises a widow to marry only in the Lord 7 1 -1 9 0 “tw://bible.?id=46.7.39|AUTODETECT|” I Cor. 7:39) 1 1 -1 9 0 0 ). This context, however, speaks about a separation of the Christian religion from pagan religions. For to be yoked with unbelievers means nothing less than to have fellowship with the unfruitful works of darkness and to hold out a hand to unbelievers to signify fellowship with them. ��55�� The passage (vv. 14 18) conveys the message not to form any covenant relationships with unbelievers that violate the covenant obligations a Christian has with God.��56�� The Greek text reveals that being unevenly yoked means having a connection with a person who is entirely different. In this text, it relates to an individual who is not a member of the household of faith and who can cause a believer to break covenant with God.) 1 1 2 8 0 0 Who are these people who lead Christians astray? The pagans who invited the Corinthians to meals in temples were idol worshipers. Just as eating at the Lord s table is participating in the Lord, so dining at the table of an idol is participating in a false religion. Such behavior is an affront to the Lord.��57�� The unbelievers, then, are pagans who do not serve the Lord. They are the ones whose eyes Satan has blinded (4:4). They are non-Christians who have influenced the Christian community of Corinth.��58��) 1 1 2 8 0 “tw://bible.?id=49.5.6-49.5.12|AUTODETECT|” b. For what do righteousness and lawlessness have in common? Believers who have been justified by God (5:21) must be quick to discern deception that they encounter either in word or in deed. They must refuse to be partners with those who practice deceit. Theirs is the task to expose deception as works of the evil one 7 1 -1 9 0 “tw://bible.?id=49.5.6-49.5.12|AUTODETECT|” Eph. 5:6 12) 1 1 -1 9 0 “tw://bible.?id=58.1.9|AUTODETECT|” ). They must follow joyfully in Jesus footsteps and pursue righteousness by keeping his law, for they know that Jesus loves righteousness and hates lawlessness 7 1 -1 9 0 “tw://bible.?id=58.1.9|AUTODETECT|” Heb. 1:9) 1 1 -1 9 0 “tw://bible.?id=19.45.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.45.7|AUTODETECT|” Ps. 45:7) 1 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” ). They affirm that righteousness is the rule of Christ s kingdom and observe that lawlessness characterizes Satan s work. Indeed, Paul calls the antichrist the man of lawlessness and remarks that the secret power of lawlessness is already at work 7 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” II Thess. 2:3) 1 1 -1 9 0 “tw://bible.?id=53.2.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.6|AUTODETECT|” 6) 1 1 -1 9 0 0 ). Conclusively, then, the answer to Paul s rhetorical question at the beginning of this paragraph is a resounding no.) 1 1 2 8 0 0 c. What fellowship has light with darkness? This question features three key words, the first two of which describe the Christian community: fellowship, light. The third word, darkness, does not describe the Christian community.) 1 1 2 8 0 “tw://bible.?id=62.1.4|AUTODETECT|” To see believers having fellowship with God the Father and his Son Jesus Christ is the greatest joy for the apostle John 7 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” I John 1:4) 1 1 -1 9 0 0 ). Christian fellowship comes to expression especially in worshiping God and in extending support and encouragement to one another.) 1 1 2 8 0 “tw://bible.?id=43.8.12|AUTODETECT|” Jesus is the light of the world 7 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” John 8:12) 1 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” ), and through the gospel that true light enlightens mankind 7 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 1 1 -1 9 0 “tw://bible.?id=62.2.11|AUTODETECT|” ). Light and fellowship go together, but light and darkness belong to two different spheres. Spiritual darkness is devoid not only of light but also of love. John writes that anyone who hates his brother is blind and stumbles around in darkness 7 1 -1 9 0 “tw://bible.?id=62.2.11|AUTODETECT|” I John 2:11) 1 1 -1 9 0 “tw://bible.?id=43.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.10|AUTODETECT|” John 11:10) 1 1 -1 9 0 “tw://bible.?id=43.12.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.35|AUTODETECT|” 12:35) 1 1 -1 9 0 0 ). Just as light and righteousness are closely related, so darkness and lawlessness are twins. The first set belongs to Christ, the second to Satan, and these two are diametrically opposed to each other.) 1 3 2 8 0 0 Satan transforms himself into an angel of light (11:14) to deceive people. He blinds the minds of unbelievers so that they are unable to see the light of the gospel. Consequently, they live in complete spiritual darkness. But God causes his light to shine in the hearts of the believers by giving them, through Christ, spiritual knowledge of himself (4:4 6).) 15. And what harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?) To ask these two rhetorical and antithetical questions is to answer them in the negative.

Paul continues his sequence of contrasts by noting the utter impossibility of expecting harmony between Christ and Belial. He uses the Greek noun symphMnsis to convey the meaning harmony or accord. The noun is parallel to the expressions have in common and fellowship in the preceding verse (v. 14).) 1 1 2 8 0 “tw://bible.?id=5.13.14|AUTODETECT|” The choice of the word Belial, which in the Greek is spelled Beliar, has caused much discussion. One thing is sure: Paul did not borrow it from the Old Testament, where the term is never personified and means someone or something wicked or perverted 7 1 -1 9 0 “tw://bible.?id=5.13.14|AUTODETECT|” Deut. 13:14) 1 1 -1 9 0 “tw://bible.?id=5.17.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.17.4|AUTODETECT|” 17:4) 1 1 -1 9 0 “tw://bible.?id=9.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.1.16|AUTODETECT|” I Sam. 1:16) 1 1 -1 9 0 “tw://bible.?id=9.10.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.10.27|AUTODETECT|” 10:27) 1 1 -1 9 0 “tw://bible.?id=9.25.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.25.25|AUTODETECT|” 25:25) 1 1 -1 9 0 “tw://bible.?id=9.30.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.30.22|AUTODETECT|” 30:22) 1 1 -1 9 0 0 ). Unless the term is personified, a balanced contrast in this verse is lacking.��59��) 1 2 2 8 0 0 Jewish writings personify Belial/Beliar as Satan, the devil, the highest demon, and the antichrist. These writings include The Testaments of the Twelve Patriarchs,��60�� apocalyptic books (Jubilees, Ascension of Isaiah, and the Sibylline Oracles),��61�� and the Dead Sea Scrolls.��62�� Paul stresses the contrast of Christ and Belial as the chief rulers in their respective realms of righteousness and wickedness, light and darkness, holiness and profanity. We do not know why Paul chose the word Belial instead of Satan, devil, highest demon, or antichrist. Belial/Beliar��63�� should be seen, perhaps, as a comprehensive term that includes all these names.) What is Paul trying to convey to the Corinthians? He had told them that Christ had died for them, that God had reconciled the world to himself, and that Paul had endured hardships to further the cause of the gospel (5:14 15, 20; 6:3 10). Now he wanted them to choose for Christ and follow him but to reject Belial and everything that he represents. In parallel terms, the Corinthians must choose faith instead of unbelief, the Christian life instead of worldly ways.) 1 1 2 8 0 “tw://bible.?id=46.5.10|AUTODETECT|” Thus Paul asks the question, Or what does a believer have in common with an unbeliever? The repetition of verse 14a is clear, but now Paul uses singular nouns. He says that the believer has no share in the life of the unbeliever. With these words he is not saying that believers may have no contact at all with unbelievers, for then Christians would have to leave this world 7 1 -1 9 0 “tw://bible.?id=46.5.10|AUTODETECT|” I Cor. 5:10) 1 1 -1 9 0 0 ). He instructs believers not to share in the lifestyle of unbelievers. Writes Denney, For the believer the one supremely important thing in the world is that which the unbeliever denies, and therefore the more he is in earnest the less can he afford the unbeliever s friendship. ��64��) 1 1 2 8 0 0 16a. Or what agreement does the temple of God have with idols? For we are the temple of the living God.) 1 1 2 8 0 “tw://bible.?id=11.8.27|AUTODETECT|” Here is the last of the five rhetorical questions that call for a negative answer. Paul asks whether there is any agreement between God s temple and idols. The temple is the place where God chooses to dwell, although God cannot be confined to a house built by human hands 7 1 -1 9 0 “tw://bible.?id=11.8.27|AUTODETECT|” I Kings 8:27) 1 1 -1 9 0 “tw://bible.?id=14.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.6.18|AUTODETECT|” II Chron. 6:18) 1 1 -1 9 0 “tw://bible.?id=23.66.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.66.1|AUTODETECT|” Isa. 66:1) 1 1 -1 9 0 “tw://bible.?id=23.66.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.66.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=44.7.49-44.7.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.49-44.7.50|AUTODETECT|” Acts 7:49 50) 1 1 -1 9 0 “tw://bible.?id=9.5.1-9.5.5|AUTODETECT|” ). He is everywhere and reveals his power against an idol, be it Dagon of the Philistines or Baal of the Canaanites 7 1 -1 9 0 “tw://bible.?id=9.5.1-9.5.5|AUTODETECT|” I Sam. 5:1 5) 1 1 -1 9 0 “tw://bible.?id=11.18.21-11.18.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.18.21-11.18.40|AUTODETECT|” I Kings 18:21 40) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ). But how would the Gentile Christians in Corinth understand the phrase temple of God? The Jews said that God dwelled in the Most Holy Place in the temple at Jerusalem, but Paul taught the Corinthians that God dwelled within their hearts and made their body his temple 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.10.20|AUTODETECT|” The Most Holy Place in Jerusalem was devoid of a statue and therefore became the laughingstock of the Gentiles who had temples with idols. We expect that Jewish Christians would consider pagan temples an abomination, and for them to enter these premises would be a transgression of God s law. But Gentiles who had converted to the Christian faith needed to understand that they could no longer go to these shrines and participate in the sacrifices. They had to know that such sacrifices were offered to demons and not to God 7 1 -1 9 0 “tw://bible.?id=46.10.20|AUTODETECT|” I Cor. 10:20) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ). Participation in these worship services would make them partakers of demons. Being God s people, the Corinthians had to break with their pagan culture and serve God with heart, soul, and mind. Paul had taught the people that they were God s temple, had reminded them of this truth 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 0 ), and now once more states it. Paul implies that the idols in pagan temples are dead and says emphatically, we are the temple of the living God. ) 1 1 2 8 0 “tw://bible.?id=45.3.10-45.3.18|AUTODETECT|” Throughout his epistles Paul strengthens his discourse with quotations from the Old Testament Scriptures. At times he takes passages from various places to form a series of verses that are linked by key words 7 1 -1 9 0 “tw://bible.?id=45.3.10-45.3.18|AUTODETECT|” Rom. 3:10 18) 1 1 -1 9 0 “tw://bible.?id=45.9.25-45.9.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.25-45.9.29|AUTODETECT|” 9:25 29) 1 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=45.10.18-45.10.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.18-45.10.21|AUTODETECT|” 10:18 21) 1 1 -1 9 0 “tw://bible.?id=45.11.26-45.11.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.26-45.11.27|AUTODETECT|” 11:26 27) 1 1 -1 9 0 “tw://bible.?id=45.11.34-45.11.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.34-45.11.35|AUTODETECT|” 34 35) 1 1 -1 9 0 “tw://bible.?id=45.15.9-45.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.9-45.15.12|AUTODETECT|” 15:9 12) 1 1 -1 9 0 0 ). In II Corinthians, he cites at least six Old Testament references; they appear to be linked together by the thought that God is a Father to his people, who are asked to keep themselves pure.) 1 6 2 8 0 0 The passages are conflated and adapted to the train of thought Paul is developing. We cannot expect that Paul always had ready access to the scrolls; he often had to rely on memory.) 16b. Just as God said,) I will dwell with them and walk among them,) and I will be their God) and they will be my people. ) God addresses his people through the Scriptures and gives them promises and instructions. This promise is fourfold: He will dwell with his people, walk with them, be their God, and make them his people. The words of this text are a conflation of two passages from the Scriptures:) 1 1 2 8 0 “tw://bible.*?id=2.25.8|AUTODETECT|”

I will dwell with them derives from the Hebrew text of ) 7 1 -1 9 0 “tw://bible.?id=2.25.8|AUTODETECT|” Exodus 25:8) 1 1 -1 9 0 0 and 29:45, where God tells the Israelites that he will dwell among them.��65�� A literal translation says, I will dwell within them, which confirms Paul s remark, We are the temple of the living God. ) 1 1 2 8 0 “tw://bible.?id=3.26.12|AUTODETECT|”
[I will] walk among them, and I will be their God and they will be my people. With minor modifications for instance, a change from the second person plural to the third person plural these words are from the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=3.26.12|AUTODETECT|” Leviticus 26:12) 1 1 -1 9 0 “tw://bible.?id=40.10.30|AUTODETECT|” . God s promise is that his dwelling with his people signifies peaceful relations, and his walking among them indicates benevolent activity. He pays full attention to all people and every detail 7 1 -1 9 0 “tw://bible.?id=40.10.30|AUTODETECT|” Matt. 10:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” The second part of this sentence, I will be their God and they will be my people, is a golden thread that God has woven into his Word from beginning to end. To mention only four out of many references: in embryo form God begins with the covenant blessing of ) 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Genesis 17:7) 1 1 -1 9 0 “tw://bible.?id=2.6.7|AUTODETECT|” , consolidates it in the wording of his covenant with Israel in ) 7 1 -1 9 0 “tw://bible.?id=2.6.7|AUTODETECT|” Exodus 6:7) 1 1 -1 9 0 “tw://bible.?id=26.37.26-26.37.27|AUTODETECT|” , continues it in the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=26.37.26-26.37.27|AUTODETECT|” Ezekiel 37:26 27) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” , and concludes it with ) 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Revelation 21:3) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” . Philip Edgcumbe Hughes delineates three stages for the continuation of God s covenant through Christ among his people: the incarnation 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 “tw://bible.?id=49.3.17|AUTODETECT|” ), the indwelling of Christ in the hearts of believers 7 1 -1 9 0 “tw://bible.?id=49.3.17|AUTODETECT|” Eph. 3:17) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” ), and God s dwelling with his people on the new earth 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Rev. 21:3) 1 1 -1 9 0 0 ).��66��) 1 1 2 8 0 “tw://bible.?id=43.14.17|AUTODETECT|” But Scripture does not limit the indwelling power to Christ. It teaches that the triune God dwells in the hearts of the believers. With Christ, the Holy Spirit and God the Father make their abode with believers 7 1 -1 9 0 “tw://bible.?id=43.14.17|AUTODETECT|” John 14:17) 1 1 -1 9 0 “tw://bible.?id=62.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=62.4.12|AUTODETECT|” I John 4:12) 1 1 -1 9 0 0 ). God is always with his people from the time of creation in the garden of Eden to the restored garden after the renewal of all things.) 1 4 2 8 0 0
Therefore, come out from their midst) And be separate, says the Lord.) Touch nothing unclean) And I will receive you. ) 1 1 2 8 0 “tw://bible.?id=3.11.44-3.11.45|AUTODETECT|” God requires full allegiance from his covenant people and therefore instructs them to strive for purity. As he is holy, so he expects his people to be holy 7 1 -1 9 0 “tw://bible.?id=3.11.44-3.11.45|AUTODETECT|” Lev. 11:44 45) 1 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” 19:2) 1 1 -1 9 0 “tw://bible.?id=3.20.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.20.7|AUTODETECT|” 20:7) 1 1 -1 9 0 “tw://bible.?id=60.1.15-60.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.15-60.1.16|AUTODETECT|” I Peter 1:15 16) 1 1 -1 9 0 0 ). With variations, this theme appears throughout the Scriptures. God has not separated himself from his people, yet his sons and daughters repeatedly have turned away from him and adopted the ways of the world. God is a faithful covenant God who fulfills the promises that he has given to his people. And he expects his covenant partners to keep their promises to him and to fulfill the obligations of his Word.) 1 1 2 8 0 “tw://bible.?id=24.51.45|AUTODETECT|” Paul quotes a passage from the Greek text of Isaiah: Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure 7 1 -1 9 0 “tw://bible.?id=24.51.45|AUTODETECT|” Jer. 51:45) 1 1 -1 9 0 “tw://bible.?id=26.20.34|AUTODETECT|” ). The last part, I will receive you, is taken from the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=26.20.34|AUTODETECT|” Ezekiel 20:34) 1 1 -1 9 0 “tw://bible.?id=26.20.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.20.41|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=36.3.20|AUTODETECT|” , and ) 7 1 -1 9 0 “tw://bible.?id=36.3.20|AUTODETECT|” Zephaniah 3:20) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 The Old Testament context is the time when the Jewish exiles were permitted to leave Babylon by a decree of Cyrus. They could carry with them the vessels that belonged to the temple in Jerusalem. God exhorted them to depart from Babylon but not to take along anything unclean that pertained to idol worship. His people, chastened by the exile but now set free, had to be pure and spotless. Likewise the Corinthians who had come out of the world of pagan idolatry now had to be a people fully dedicated to their Lord and Savior Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=46.1.9|AUTODETECT|” I will receive you. The promise is stated in future terms to indicate that God s reception of his children depends on their obedience. The Old Testament prophets looked forward to the coming of the Messiah, but the readers of Paul s epistle already lived in fellowship with Christ 7 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” I Cor. 1:9) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 0 ). The clause is preceded by the command not to touch anything spiritually unclean. Hence, if followers of Jesus keep themselves unsullied by worldly influences, God approves of them and takes them in. God requires obedience that is expressed in total commitment to him.) 1 4 2 8 0 0 ) 18. And I will be a father to you) And you will be my sons and daughters, ) says the Lord Almighty.) 1 1 2 8 0 “tw://bible.?id=10.7.14|AUTODETECT|” The quotation comes from an Old Testament passage, ) 7 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” II Samuel 7:14) 1 1 -1 9 0 0 , that Paul adapts. (Adaptation is evident in changing his father to a father, and son to the plural sons and daughters. The verb to be is altered accordingly.) In that passage God speaks to David through the prophet Nathan. About David s successor to the throne God says, I will be his father and he will be my son. Solomon is the king of Israel about whom Nathan prophesied, but Jesus Christ is the King of kings who ultimately fulfilled Nathan s prophecy.) 1 1 2 8 0 “tw://bible.?id=29.2.28-29.2.29|AUTODETECT|” The apostles inaugurated a new era with the inclusion of women as spiritual equals to men to take their places in God s kingdom 7 1 -1 9 0 “tw://bible.?id=29.2.28-29.2.29|AUTODETECT|” Joel 2:28 29) 1 1 -1 9 0 “tw://bible.?id=44.2.17-44.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.17-44.2.18|AUTODETECT|” Acts 2:17 18) 1 1 -1 9 0 0 ). God is a father to all his children as Jesus is a brother to all his spiritual brothers and sisters. God desires that his children consecrate themselves to live a life of holiness and dedication, for what an affront it is to God for us to call Him our Father and then to defile ourselves with the abominations of idolatry. ��67��) 1 1 2 8 0 “tw://bible.?id=59.5.4|AUTODETECT|” These promises are given by no one other than the Lord Almighty. The title Almighty is awe-inspiring, because it reveals God as the omnipotent One to whom no one in either heaven or on earth can be compared. The Hebrew text of the Old Testament uses the word Sabaoth, which means Lord of the armies, or Lord of hosts, and the word occurs in the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=59.5.4|AUTODETECT|” James 5:4) 1 1 -1 9 0 0 . Martin Luther incorporated the term in his well-known hymn A Mighty Fortress in the line Lord Sabaoth his name. As God s title is great, so is his promise.��68��) 1 4 2 8 0 0 ) ) ) ) 1 1 2 8 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” 1 E.g., J.-F. Collange, �nigmes de la deuxi�me �p�tre de Paul aux Corinthiens: �tude ex�g�tique de ) 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” II Cor. 2:14 7:4) 1 1 -1 9 0 0 , SNTSMS 18 (New York and Cambridge: Cambridge University Press, 1972), pp. 283 84; Victor Paul Furnish, II Corinthians: Translated with Introduction, Notes and Commentary, Anchor Bible 32A (Garden City, N.Y.: Doubleday, 1984), pp. 338, 341.) 1 8 2 8 0 0 2 F. W. Grosheide proposes that the phrase working together should be applied to Paul and his associates. De Tweede Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1939), p. 217. John Calvin understands the phrase to mean working together with God. The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, Calvin s Commentaries series, trans.

T. A. Small (Grand Rapids: Eerdmans, 1964), p. 83. Compare Ernest B. Allo, Saint Paul Seconde �p�tre aux Corinthiens, 2d ed. (Paris: Gabalda, 1956), p. 173.) 3 Refer to Walter Grundmann, TDNT, 3:54; Hans-Georg Link, NIDNTT, 3:746; Gerd Petzke, EDNT, 1:292.) 4 E.g., GNB, JB, NCV, NEB, NEB, REB, SEB, TNT.) 5 E.g., KJV, NKJV, MLB, NAB, NASB, NIV, NRSV, RSV, Cassirer, Moffatt.) 6 Calvin, II Corinthians, p. 83.) 7 Compare C. K.

Barrett, The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 183; Ralph P. Martin, II Corinthians, Word Biblical Commentary 40 (Waco: Word, 1986), p. 166.) 8 Charles Hodge, An Exposition of the Second Epistle to the Corinthians (1891; Edinburgh: Banner of Truth, 1959), p. 155.) MLB Modern Language Bible) 1 1 2 8 0 “tw://bible.?id=45.15.16|AUTODETECT|” 9 See 8:12; ) 7 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” Rom. 15:16) 1 1 -1 9 0 “tw://bible.?id=45.15.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.31|AUTODETECT|” 31) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 10 Jean H�ring notes that this is a nuance which translation must not lose. The Second Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P. J.

Allcock (London: Epworth, 1967), p. 46.) 11 Contra Collange, �nigmes, p. 290; and compare Robert Hodgson, Paul the Apostle and First Century Tribulation Lists, ZNTW 74 (1983): 59 80.) 12 Rudolf Bultmann divides the series into four groups. He considers the entry in great endurance (v. 4b) to be introductory and then lists the first cluster of nine phrases with the Greek preposition � (vv. 4b 5), followed by another eight with the same preposition (vv. 6 7a). The third group has three phrases with the preposition �� (vv. 7b 8a), and the last collection has seven parts with the particle a� (vv. 8b 10). The Second Letter to the Corinthians, trans. Roy A. Harrisville (Minneapolis: Augsburg, 1985), p. 168.) 13 James Denney, The Second Epistle to the Corinthians, 2d ed., The Expositor s Bible series (New York: Armstrong, 1900), p. 229.) KJV King James Version (= Authorized Version)) NKJV New King James Version) NASB New American Standard Bible) NEB New English Bible) REB Revised English Bible) Cassirer A New Testament Translation, E.

Cassirer) 14 Joachim Guhrt, NIDNTT, 2:705; Gustav St�hlin, TDNT, 6:747.) 15 Even though the better Greek manuscripts read the ministry, translators prefer the reading our ministry. Exceptions are KJV, NASB, SEB, Cassirer.) 1 1 2 8 0 “tw://bible.?id=47.3.7|AUTODETECT|” 16 The Greek word diakonia occurs in ) 7 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” II Cor. 3:7) 1 1 -1 9 0 “tw://bible.?id=47.3.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=47.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=47.3.6|AUTODETECT|” [twice]; 4:1; 5:18; 6:3; 8:4; 9:1, 12, 13; 11:8. The noun diakonos appears four times 7 1 -1 9 0 “tw://bible.?id=47.3.6|AUTODETECT|” II Cor. 3:6) 1 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” 6:4) 1 1 -1 9 0 “tw://bible.?id=47.11.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.15|AUTODETECT|” 11:15) 1 1 -1 9 0 “tw://bible.?id=47.11.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.11.23|AUTODETECT|” 23) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 17 Barrett, Second Corinthians, p. 184.) 18 Compare Friedrich Hauck, TDNT, 4:587.) 19 Bauer, p. 52.) 20 I Clem. 5.6 states that Paul was confined seven times.) 21 Philip Edgcumbe Hughes suggests, rightly, that manual toil can be included only secondarily. Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), p. 225.) 1 1 2 8 0 “tw://bible.?id=47.7.11|AUTODETECT|” 22 For the adjective hagnos, see ) 7 1 -1 9 0 “tw://bible.?id=47.7.11|AUTODETECT|” II Cor. 7:11) 1 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” 11:2) 1 1 -1 9 0 “tw://bible.?id=50.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.8|AUTODETECT|” Phil. 4:8) 1 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” I Tim. 5:22) 1 1 -1 9 0 “tw://bible.?id=56.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.5|AUTODETECT|” Titus 2:5) 1 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” James 3:17) 1 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” I Peter 3:2) 1 1 -1 9 0 “tw://bible.?id=62.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.3|AUTODETECT|” I John 3:3) 1 1 -1 9 0 “tw://bible.?id=50.1.17|AUTODETECT|” . The adverb hagnMs appears once, in ) 7 1 -1 9 0 “tw://bible.?id=50.1.17|AUTODETECT|” Phil. 1:17) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 23 Consult Ernst Dieter Schmitz, NIDNTT, 2:402. John Albert Bengel wants to link knowledge and patience. Thus he comments, Knowledge often means leniency, which inclines to and admits favorable constructions of harsh things; an interpretation according with in long-suffering (Bengel s New Testament Commentary, trans. Charlton T. Lewis and Marvin R. Vincent, 2 vols. [Grand Rapids: Kregel, 1981], vol. 2, p. 303).

However, this interpretation is skewed to accommodate two concepts without doing justice to both.) 24 Thayer, p. 387. See also R. C. Trench, Synonyms of the New Testament (Grand Rapids: Eerdmans, 1953), p. 195.) 25 F. J. Pop, De Tweede Brief van Paulus aan de Corinthi�rs (Nijkerk: Callenbach, 1980), p. 194.) 26 Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St Paul to the Corinthians, International Critical Commentary (1915; Edinburgh: Clark, 1975), p. 196; Barrett, Second Corinthians, pp. 186 87; compare Bultmann, Second Letter, p. 171; JB.) 27 Martin, II Corinthians, p. 177.) 28 Denney, Second Corinthians, p. 232.) 29 Consult R.

However, he is not sure of the destination of the other letter; the recipients could be a group in Corinth (p. 284 n. 1). See Margaret E. Thrall, The Problem of II Cor. VI. 14 VII.1 in Some Recent Discussion, NTS 24 (1978): 142.) 40 Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration, 2d ed. (New York and Oxford: Oxford University Press, 1968), p. 6. Allo notes that in the second century the text of Paul s epistle was fixed (Seconde �p�tre aux Corinthiens, p. 191).) NIV New International Version) NRSV New Revised Standard Version) LXX Septuagint) 1 1 2 8 0 “tw://bible.?id=23.60.5|AUTODETECT|” 41 The Hebrew text reads, You have set my heart free (NIV) as an expression of either joy 7 1 -1 9 0 “tw://bible.?id=23.60.5|AUTODETECT|” Isa. 60:5) 1 1 -1 9 0 0 ) or understanding.) 1 3 2 8 0 0 42 Surprisingly, a heart full of love and affection expands, while one filled with selfishness and suspicion has a strong tendency to shrink (Martin, II Corinthians, p. 186).) 43 Helmut K�ster avers that �� concerns and expresses the total personality at the deepest level, TDNT 7:555; Hans-Helmut Esser, NIDNTT, 2:600; E. C. B. MacLaurin, The Semitic Background of Use of en splanchnois, PEQ 103 (1971): 42 45; Hans Windisch, Der Zweite Korintherbrief, ed. Georg Strecker (1924; reprint ed., G�ttingen: Vandenhoeck und Ruprecht, 1970), p. 211.) 44 C. F.

D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), pp. 160 61; Friedrich Blass and Albert Debrunner suggest �x� �P�x� ��x� a� �� (the same enlargement as recompense). A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #154.) 1 1 2 8 0 “tw://bible.*?id=47.6.14-47.7.1|AUTODETECT|”
45 Hans Dieter Betz, ) 7 1 -1 9 0 “tw://bible.*?id=47.6.14-47.7.1|AUTODETECT|”
II Cor. 6:14 7:1) 1 1 -1 9 0 0: An Anti-Pauline Fragment? JBL 92 (1973): 108.) 1 1 2 8 0 0 46 Joachim Gnilka, II Kor 6, 14 7, 1 im Lichte der Qumranschriften und der Zw�lf-Patriarchen-Testamente, in Neutestamentliche Aufs�tze, Festschrift Joseph Schmidt, zum 70 ed. J. Blinzler, O. Kuss, and F. Mussner (Regensburg: Pustet, 1963), p. 99; English translation in Paul and the Dead Sea-Scrolls, ed. Jerome Murphy-O Connor and J. H. Charlesworth (New York: Crossroad, 1990), pp. 67 68. Compare Hans-Josef Klauck, II Korintherbrief (W�rzburg: Echter, 1986), pp. 60 61.) 1 1 2 8 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” 47 Joseph A. Fitzmyer, Qumran and the interpolated paragraph in ) 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” II Cor. 6:14 7:1) 1 1 -1 9 0 0 , CBQ 23 (1961): 271 80, reprinted in Essays on the Semitic Background of the New Testament (London: Chapman, 1971), pp. 205 17; reprinted from CBQ 23 (1961): 271 80.) 1 1 2 8 0 0 48 Thrall, The Problem of II Cor. vi. 14 vii. 1, p. 138; and see Gordon D. Fee, II Corinthians vi. 14 vii. 1 and Food Offered to Idols, NTS 23 (1977): 146 47; Barrett, Second Corinthians, p. 198; F. F. Bruce, I and II Corinthians, New Century Bible (London: Oliphants, 1971), p. 214.) 1 1 2 8 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” 49 David Rensberger, ) 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” II Corinthians 6:14 7:1) 1 1 -1 9 0 0 A Fresh Examination, StudBibT 8 (1978): 25 49; Martin, II Corinthians, pp. 193 94; Furnish, II Corinthians, pp. 382 83. Compare John J. Gunther, St. Paul s Opponents and Their Background. A Study of Apocalyptic and Jewish Sectarian Teachings, NovTSup 35 (Leiden: Brill, 1973), pp. 308 13.) 1 2 2 8 0 0 50 Fee, II Corinthians, p. 146; Thrall, The Problem of II Cor. V.14 VII.1, p. 137; Barrett, Second Corinthians, p. 198. See also Otto B�cher, EDNT, 1:212.) 51 Thayer (p. 706) lists a total of 99 entries for II Corinthians, 110 for I Corinthians, and 113 for Romans. See also Plummer, Second Corinthians, pp. xlix l.) 1 1 2 8 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” 52 Jerome Murphy-O Connor, Philo and ) 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” II Cor 6:14 7:1) 1 1 -1 9 0 0 RB 95 (1988): 62.) 1 1 2 8 0 0 53 Consult Thrall, The Problem of II Cor. V.14 VII.1, p. 146.) 1 1 2 8 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” 54 Jerome Murphy-O Connor, Relating ) 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.7.1|AUTODETECT|” II Corinthians 6. 14 7. 1) 1 1 -1 9 0 0 to Its Context, NTS 33 (1987): 275.) 1 1 2 8 0 0 55 Calvin, II Corinthians, p. 89.) 1 1 2 8 0 “tw://bible.?id=47.6.14|AUTODETECT|” 56 William J. Webb, Unequally Yoked with Unbelievers. Part 2 [of 2 parts]: What Is the Unequal Yoke in (��) ) 7 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” II Corinthians 6:14) 1 1 -1 9 0 0 ? BS 149 (1992): 164, 179.) 1 1 2 8 0 0 57 Refer to Fee, II Corinthians, p. 153.) 1 1 2 8 0 “tw://bible.?id=47.6.14|AUTODETECT|” 58 William J. Webb, Unequally Yoked Together with Unbelievers. Part 1 [of 2 parts]: Who Are the Unbelievers (��) in ) 7 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” II Corinthians 6:14) 1 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” ? BS 149 (1992): 27 44. See J. D. M. Derrett, ) 7 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” II Cor 6, 14) 1 1 -1 9 0 “tw://bible.?id=5.22.10|AUTODETECT|” ff. a Midrash on ) 7 1 -1 9 0 “tw://bible.?id=5.22.10|AUTODETECT|” Dt. 22, 10) 1 1 -1 9 0 0 , Bib 59 (1978): 231 50.) 1 1 2 8 0 0 59 Some commentators (Barrett, p. 198; Martin, p. 200) suggest that the Hebrew term �� (beli �ol) means having no yoke, that is, living without God s yoke (refer to 6:14). See the Babylonian Talmud Sifre Deut. 117 and Sanhedrin 111b. Although this solution is ingenious, the objection remains that the verse lacks balance.) 1 1 2 8 0 “tw://bible.?id=3.18.12-3.18.13|AUTODETECT|” 60 Joseph 7:4; Judah 25:3; Issachar 6:1; 7:7; ) 7 1 -1 9 0 “tw://bible.?id=3.18.12-3.18.13|AUTODETECT|” Levi 18:12 13) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 61 Jub. 1:20; 15:33; Vit. Proph. 17:9 10; 21; Sib. Or. 2:167.) 62 1QS 3:20 21, 23 24; 1QM 4:2; 13:2, 4; CD 12:2; 5:18.) 63 The interchange of the letters l and r is common in numerous languages, especially oriental tongues.) 64 Denney, Second Corinthians, p. 244.) 65 Furnish asserts that this statement is not found in the Old Testament. He calls it an interpretive comment on Lev[iticus] 26:12 (II Corinthians, pp. 363, 374).) 66 Hughes, Second Epistle to the Corinthians, p. 254.) 67 Calvin, II Corinthians, p. 92.) 1 1 2 8 0 “tw://bible.?id=10.7.8|AUTODETECT|” 68 Compare Bengel, New Testament Commentary, vol. 2, p. 305. The title occurs in the Septuagint of ) 7 1 -1 9 0 “tw://bible.?id=10.7.8|AUTODETECT|” II Sam. 7:8) 1 1 -1 9 0 “tw://bible.?id=18.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.5.17|AUTODETECT|” Job 5:17) 1 1 -1 9 0 “tw://bible.?id=28.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.12.6|AUTODETECT|” Hos. 12:6) 1 1 -1 9 0 “tw://bible.?id=30.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.13|AUTODETECT|” Amos 3:13) 1 1 -1 9 0 “tw://bible.?id=30.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.4.13|AUTODETECT|” 4:13) 1 1 -1 9 0 “tw://bible.?id=30.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.14|AUTODETECT|” 5:14) 1 1 -1 9 0 “tw://bible.?id=66.1.8|AUTODETECT|” ; in ) 7 1 -1 9 0 “tw://bible.?id=66.1.8|AUTODETECT|” Rev. 1:8) 1 1 -1 9 0 “tw://bible.?id=66.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.8|AUTODETECT|” 4:8) 1 1 -1 9 0 “tw://bible.?id=66.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.17|AUTODETECT|” 11:17) 1 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” 15:3) 1 1 -1 9 0 “tw://bible.?id=66.16.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.7|AUTODETECT|” 16:7) 1 1 -1 9 0 “tw://bible.?id=66.16.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.16.14|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=66.19.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.6|AUTODETECT|” 19:6) 1 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=66.21.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.22|AUTODETECT|” 21:22) 1 1 -1 9 0 0 ; in II Macc. 8:18; III Macc. 2:2; 6:2; and in other extrabiblical literature.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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