2 Corinthians 6

OGC

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**Butler’s Commentary

Chapter Six**

THE PROBLEM WITH PAGANISM

(2 Corinthians 6:1 to 2 Corinthians 7:1)

IDEAS TO INVESTIGATE:

Which O.T. prophet does Paul quote in 2 Corinthians 6:2, and why?

Why would Paul commend himself (2 Corinthians 6:4) when in 2 Corinthians 5:12 he disclaimed doing so?

What is the point in Paul’s review of his troubles?

What is being mismated with unbelievers?

To what extent is the Christian to separate himself from unbelievers?

APPREHENSION:

How does chapter 6 tie into chapter 5?

Why does Paul quote from Isaiah about the acceptable time?

What is Paul’s purpose in appealing to his own ministry as free of placing obstacles in people’s way?

Name four restraints Paul had to endure in his ministry. Do preachers today suffer any similar restraints?

Are preachers anywhere today suffering beatings, as Paul did? Where, Why?

Is preaching and ministering work? Hard work? Who says so?

Is scholarship essential to preaching? Scholarship in what areas?

What is kindness? Why should those who minister be kind?

Can love be hypocritical? When is it unhypocritical?

What weapons did Paul use to conduct his ministry?

Did anyone ever assail the reputation of the apostle Paul? Why?

Should preachers and other Christian workers be recognized for their work?

What are some of the paradoxes of Christian ministry?

What does Paul mean, do not be mismated with unbelievers?

What is the temple of God Paul talks about in 2 Corinthians 6:16?

APPLICATION:

Name some ways you have responded to the grace of God.

Do you know anyone waiting for a more favorable time to be reconciled to God? Why are they waiting? What have you said to them?

How do you handle the conflicts and circumstances that go-withthe-territory in ministering as a Christian?

Do you concern yourself with helping your preacher find relief from the pressures of his ministry? How?

What can you do to help those today who are being beaten and persecuted for their ministries? How was Paul helped? Can that kind of help still be given today?

What is so hard about preaching or ministering? Have you tried it? Would you be willing to follow your preacher two days next week and do everything he does?

Does your church expect its preacher to devote much time to studying the Bible and preach Biblical sermons? Does it grant him the time to do so?

How is a person kind to another? Have you been kind to someone today?

Can you love when you don-’t feel like it? How? Why?

Is it alright to use whatever works in preaching and ministering?

How do you handle defamation of your reputation? Has it ever happened to you as you ministered in Christ’s name? What did you do?

Does it hurt when you do not receive recognition for some good deed?

How do you resolve the paradox of being a Christian and yet having so much sorrow surrounding you?

Does do not be mismated with unbelievers mean do not marry non-Christians? Why do you think so?

How is a Christian to go about separating himself from unbelievers and uncleanness? Do you fear God? Should the fear of God be preached?

Special Study JUDGMENT BEGINS AT THE HOUSE OF GOD

Ezekiel Chapter s 15-24

Text: Ezekiel 18:30-32

Introduction

SILENCE IN THE PULPITS TODAY ABOUT JUDGMENT!

General William Booth, founder of the Salvation Army, said at the turn of this century, The chief danger of the 20th century will be: Religion without the Holy Spirit, Christianity without Christ, Forgiveness without Repentance Salvation without Regeneration, Politics without God and Heaven without Hell.

There certainly is no silence in the O.T. on the subject of JUDGMENT!

Neither is the N.T. silent about it!

In fact, Jesus talked more often about the judgment than he did grace, or mercy, or practically any other subject!

In Cruden’s Concordance:

666 references to Judgment or Judge

288 references to Merciful, Mercy

108 references to Forgive or Forgiven

II.

AND, SURPRISINGLY TO MOST PEOPLE, THE BIBLE FOCUSES FIRST ON JUDGMENT UPON THE HOUSE OF GOD (HIS COVENANT PEOPLE).

From Genesis to Malachi, God’s Old Covenant scriptures are primarily a record of God’s judgments, chastenings, disciplines upon God’s chosen to produce for himself a Messianic people.

From Matthew to Revelation, the New Covenant is the sameJUDGMENT FIRST UPON THE CHURCH TO PRODUCE A CITY SET ON A HILL A LIGHT UNTO THE WORLD A PILLAR AND SUPPORT FOR THE TRUTH.

When the church of Christ was faced with the depravity and violence of the first four centuries of the Roman empire, Christ began by judging the churches of Asia Minor,

The epistles are laced with apostolic judgments, and promises of judgments, for wickedness within the churches themselves!

In Corinth, division, sexual immorality, idolatry, drunkeness, pride, false doctrine.

In the Galatian church, legalism, false teachers

Then there is Hebrews, James, Jude, I & II Peterall warning of judgments if repentance was not forthcoming.

III.

AWAKE, REPENT, O CHURCH OF GOD, FOR JUDGMENT MUST BEGIN AT THE HOUSE OF GOD.

Someone has said that hell is truth seen too late.

The truth is, judgment comes. It is no myth. It is sober fact.

Judgment is not merely something that the Church is announcing to the world. It is something that God is saying to the Church itself.

Judgment must begin at the House of God.

It is clear Biblical teaching that God continues to purge his Church on earth through judgments. But the church, almost as if it were taking its theology from an unbelieving world, refuses to say much about the Judgment.

Dr. L. Nelson Bell, former missionary, and Billy Graham’s father-in-law, once said: Why is there so little preaching on judgment today? Because man’s concept of wrath is do distorted by his pleasure in sin he cannot understand the wrath of a holy and righteous God. Furthermore, men want the approval of their peers and it is not popular to expose the nerve of sin and its consequences!

Discussion

THE PRECIPITATION OF JUDGMENT

First, God’s chosen people rejected God’s Word.

Ezekiel was told, … they will not listen to you because they are not willing to listen to me; because all the house of Israel are of a hard forehead and of a stubborn heart. Ezekiel 3:7

Then there were the false prophets prophesying out of their own minds crying peace when there was no peace hunting down souls for their own profit, Ezek. ch. 13 and 22.

And those who came to Ezekiel’s house to sit before him and BE ENTERTAINED! They came to church to be entertained. for a spectator sport. God told Ezekiel they would listen to his words, but they would not do them. Ezekiel was to them like one who sang love songs with a beautiful voice and like one who played well on an instrument, and the people heard it all (and were entertained) but they did not do them.

GOD HAS STORED UP JUDGMENT FOR HIS PEOPLE IF RELIGION IS TO THEM ONLY ANOTHER FORM OF ENTERTAINMENT. AN ESCAPISM. A PASTIME.

The Church today, with all its electronic flim-flam, its self-serving star-studded entertainment syndrome. seeking emotional thrills but not doing the word of God, stands just where Judah stood in Ezekiel’s day!

Second, rejecting God’s word leads to unfaithfulness.

Having scorned God’s word, there was no basis or reason for remaining faithful to their commitment to belong exclusively to Jehovah.

Ezekiel depicts man’s unfaithfulness to God in the parable about God’s unfaithful wife (ch. 16).

Those who are contemptuous of the sacredness of marriage vows destroy the very basis for faithfulness in that human relationship.

Just so, unfaithfulness toward God, our husband, is due to contempt for the sacredness of our covenant vows with him.

Unfaithfulness comes from a permissive, promiscuous, rebellious attitude. It is a me first, I am responsible to no one, I may have promised, but I don-’t intend to keep promises mind-set.

Unfaithfulness is destructive of every social structure known to man. the family, the church, the nation.

God loves his bride, the church, with an everlasting, absolute love. He is jealous for her affection, her commitment, her faithfulness. AND HE WILL BRING DOWN HIS WRATH ON A CHURCH UNFAITHFUL. A CHURCH WHO FLIRTS WITH THE WORLD. A CHURCH PROSTITUTING ITSELF TO EVERY FALSE, VAIN FAD AND FASHION. GOING AFTER SOME OTHER SOVEREIGN, WILL SOONER OR LATER COME TO JUDGMENT.

Third, an unfaithful attitude led Judah to immorality.

Immorality is more than actionsit is a mind-set.

Immorality is choosing wrong rather than right, and then doing wrong. There is only one rightand that is what God’s word says is right! Therefore, to choose against what God’s word says, its immorality!

An immoral mind-set will inevitably be lived out in immoral actions. Worshiping other gods, making other things sovereign in our lives, is spiritual prostitution! MAKING ANYTHING OTHER THAN GOD FIRST IS IMMORAL!

Immoral actions may be wrongs committed or rights omitted.

Large segments of Christ’s church have rejected God’s word, have violated his covenant, have prostituted themselves immorally in unbelief, and have played the role of whore. seeking another love. Turning their back on God’s love, offered through his covenant terms (explicitly outlined in his Word), THEY ARE UNDER HIS WRATH!

II.

THE PURPOSE OF JUDGMENT

For the sake of God’s name! This statement is repeated over and over in Ezekiel (ch. 20 and 33)

God judges first the house of God, so it will know that I am the Lord. God must vindicate his sovereigntyhis absolute, exclusive sovereignty.

He must prove, with evidence unmistakable, that all other gods in which man is tempted to trust are false, not sovereign, have no power.

GOD DOES THIS BY JUDGMENT UPON FALSE GODS AND THOSE WHO WORSHIP THEM!

There is nothing more important (certainly not man’s feelings or circumstances) than God vindicating his name!

WHAT GOOD WOULD OUR FEELINGS OR CIRCUMSTANCES BE, NO MATTER HOW PLEASANT, IF GOD DOES NOT PROVE THAT HE EXISTS AND THAT HE IS ALL POWERFUL, AND THAT HE ALONE IS TO HAVE OUR UNDIVIDED ALLEGIANCE?

These people of Ezekiel’s day would eventually throw their precious, expensive idols of gold and silver out into the garbage dumps because they had it proven to them Jehovah God was supreme. he proved it by JUDGMENTS!

God has to prove to his house (first) that he is sovereign and that he will judge unfaithfulness and idolatry.

If God is indifferent to immorality and idolatry within his own house his name is of no significance to either his own or to the world.

Romans 1:18 ff. God has revealed his wrath from heaven against all ungodliness and wickedness of men who suppress the truth in unrighteousness, and he has revealed it in the things that have been made (i.e. nature) which prove his existence and his omnipotence (sovereignty).

God judges through nature by allowing men to suffer in their own persons the due penalty of their errors (Romans 1:28).

GOD HAS BUILT INTO HIS REDEMPTIVE PROGRAM CERTAIN NATURAL JUDGMENTS UPON THE WICKED DEEDS OF MEN. HIS NAME IS VINDICATED SINCE THROUGH THESE JUDGMENTS SOME WILL ACKNOWLEDGE HIS POWER AND SOVEREIGNTY AND TURN TO HIM FOR SALVATION. Sixty-minutes, CBS, March 16, 1986, investigating the epidemic of AIDS among the 70,000 homosexuals in San Francisco. One homosexual man called it a plague. He said the homosexual community is gripped with fear. The majority see it with fear and are changing their life-style. 300 homosexuals are no longer crusading for political power, but are pleading for help. One out of every 2 homosexuals (35,000) have AIDS. Our community is devastated. there is a lot of fear. But one with the disease said, Some people are claiming this is a judgment of God upon us for being homosexual, but my God is a different kind of God than that. he is a merciful God and would not punish me for being a homosexual.

GOD IS VINDICATING HIS NAME AND HIS WORD (esp. Romans 1:18 ff) BEFORE OUR VERY EYES!

GOD IS DOING IT RIGHT HERE IN JOPLIN (AND THROUGHOUT THE USA) WITH JUDGMENTS UPON A SOCIETY INDULGING ITSELF IN ILLICITY DRUGS.

To turn men from their sins. The fear of judgment is a major factor running from Genesis to Revelation in God’s message to turn men from sin.

Hear the Psalmist: When he slew them (the Israelites in the wilderness) they sought for him; they repented and sought God earnestly Psalms 78:34.

Isaiah said, … when thy judgments are in the earth, the inhabitants of the world learn righteousness. If favor is shown to the wicked, he does not learn righteousness; in the land of uprightness he deals perversely and does not see the majesty of the Lord (Isaiah 26:9-10).

Paul wrote in 2 Corinthians 5:10-11, … we must all stand before the judgment seat of Christ.. Therefore, knowing the terror of the Lord we persuade men..

C.S. Lewis, in his book, The Problem of Pain, writes: … Pain as God’s megaphone is a terrible instrument; it may lead to final unrepented rebellion. But gives the only opportunity the bad man can have for amendment. It removes the veil; it plants the flag of truth within the fortress of a rebel soul.. Evil man must not be left perfectly satisfied with his own evil. it must be made to appear to him what it really is. evil.. To condone an evil is simply to ignore it, to treat it as if it were good..

Hebrews warns Christians not to go back to legalism for justification because it is a fearful thing to fall into the hands of the living God, Hebrews 10:26-31.

Leroy Garrett points out in Restoration Review, Jan. 1986, p. 205-207.

… impressive was the -great fear-’ that pervaded the primitive church, and we see from Acts 2:43 that fear was a reaction as early as Pentecost..

The angelic cry from heaven is to -Fear God and give him glory-’ (Revelation 14:7), and man’s ultimate duty has been defined as -Fear God and keep his commandments-’ (Ecclesiastes 12:13).

… Two very public sins and two very real executions! (Ananias and Sapphira). If the same rule were applied to the church today, we-’d likely have a plethora of funerals. But in time we-’d have less sinning! … The fear generated by this chilling incident poured over into the community. While the townspeople held the church in high esteem for its moral standards, the record tells us an amazing fact about their reaction: None of the rest dared join them (Acts 5:13). While the church had enjoyed rapid growth, it suddenly came to a screeching halt. For a time no one would join the church, lest the penalty of sin be too severe. Such a conclusion as If you join the church you may get yourself killed! was possible. But it was not for long, for as the church continued its powerful witness -more than ever believers were added to the Lord-’ (Acts 5:14). The judgment against Ananias and Sapphira demonstrates that God is indeed in control and that he takes sin seriously. And it reveals that there is a place in the hearts and minds of us all for the fear of God.

Mr. Garrett. Only the fear of God will rid our world of its tormenting moral plagues, whether terrorism, drugs, child abuse, crime in our streets. And only the fear of God will restore that sense of awe and worship that is lacking in both the church and the world.

To purge a people for himself through which he may offer redemption to the unbelieving world.

Ezekiel 18:30-32

Ezekiel 20:32-44

Paul says the church is to perfect holiness in the fear of God (2 Corinthians 7:1)

Peter tells us to pass the time of our sojourning here in fear (1 Peter 1:17).

If the church will not judge itself, God will!

HE IS DETERMINED TO MAKE REDEMPTION AVAILABLE TO SINFUL MAN THROUGH A HOLY CHURCH.

Paul makes this clear in his letter to the Corinthians telling them to judge the immoral man and deliver him to Satan for the death of the flesh. Paul says more in rebuke to the church for its refusal to judge and purge, than he does about the immorality of the man.

Then Paul continues in I Cor. ch. 6 continuing to rebuke them about their indifference to judging themselves.

God brought his judgments upon the Old Covenant people from Abraham to John the Baptizer (2400 years) and purged only a small remnant through which he brought the Messiah into the world.

God began to the church from the moment of its inception on Pentecost. He continued judging the church into the next four centuries during the Roman empire (letters to the 7 churches of Asia MinorRevelation).

A CHURCH NOT JUDGED AND PURGED BY CHRIST IS NOT PREPARED TO STAND AGAINST THE DECEPTIONS OF THE BEAST, FALSE PROPHET, AND HARLOT. SHOULD WE DARE THINK OUR GENERATION WILL BE EXCLUDED FROM GOD’S JUDGING AND PURIFYING!

III.

THE PROCLAMATION OF JUDGMENT

Each person is responsible for his own sin. Ezek. 18:33

No circumstances, environment, deprivation, or other person can be blamed for an individual’s sin, in spite of what sociologists and psychologists may say.

The Bible, God’s inspired, inerrant word deals with sin from the only divine, omnipotent, omniscient perspective known to man.

Question, CAN THE BIBLE BE TRUSTED TO PROVIDE ALL THAT PERTAINS TO LIFE AND GODLINES?. IN THE AREA OF SPIRITUALITY? WHAT DID THE EARLY CHURCH DO BEFORE FREUD, BEFORE PROFESSIONAL COUNSELORS? DID THEY HAVE ANY RESOURCE AVAILABLE SUFFICIENT TO DEAL WITH SIN?

WERE THE HOMOSEXUALS, TRANSVESTITES, PEDOPHILES, MANIC-DEPRESSIVES, SCHIZOPHRENICS, NEUROTICS, PSYCHOTICS IN SOCIETY BROUGHT INTO THE CHURCH AND THEN SENT TO PROFESSIONAL COUNSELORS? NOT ACCORDING TO 1 Corinthians 6:1-20, etc.

Those who would not follow God’s revelation in the N.T. to cure all kinds of socially aberrant behavior were left to suffer in their own persons the due penalty of their errors. or as Jesus put it in Matthew 18:1-35, were as the Gentile and the publican.

Those who were in the church and unwilling to change social behavior rapidly were delivered to Satan for the mortification of the flesh. Those Christians who were overtaken in a trespass, and repented, were restored in a spirit of gentleness.

The book, Psychological Seduction, by William Kirk Kilpatrick, a teacher of psychology at Boston College, writes,

In 1952 Hans Eysenck of the Institute of Psychiatry at the University of London discovered that neurotic people who do not receive therapy are as likely to recover as those who do. Psychotherapy, he found, was not any more effective than the simple passage of time.

Dr. Eugene Levitt of the Indiana University School of Medicine found that disturbed children who were not treated recovered at the same rate as disturbed children who were.

Extensive Cambridge-Somerville Youth Study showed that uncounseled juvenile delinquents had a lower rate of further trouble than counseled ones.

Other studies have shown that untrained lay people do as well as psychiatrists or clinical psychologists in treating patients. And the Rosenham studies indicated that mental hospital staff could not even tell normal people from genuinely disturbed ones.

Despite the creation of a virtual army of psychiatrists, psychologists, psychometrists, counselors, and social workers, there has been no letup in the rate of mental illness, suicide, alcoholism, drug addiction, child abuse, divorce, murder, and general mayhem.

The more psychologists we have, the more mental illness we get; the more social workers and probation officers, the more crime;

Mr. Kilpatrick continues: A good deal of research suggests that psychology is ineffective. And there is evidence pointing to the conclusion that psychology is actually harmful.

He says, The church has always proceeded on the assumption that reality is what we are built for: the more of it we get, the better off we are. The Christian faith is not founded on beautiful subjective thoughts, but on decisive historical events that occurred during the time when Augustus and Tiberius ruled Rome. What our Lord came to reveal, moreover, was not a set of inspirational themes, but a transcendent reality, the reality of things as yet unseen but nevertheless fixed and solid.

The mind’s first duty, then, is not to prefer pleasant thoughts but to record things as they are.

And in that revelation of reality from God is the reality of GOD’S JUDGMENT UPON PEOPLE BECAUSE THEY ARE PERSONALLY RESPONSIBLE FOR THEIR BEHAVIOR!

And you should get the book, Reality Therapy, and read that! Written by a psychologist practicing in veterans hospitals and delinquent juvenile institutions.

He insists that the cure for anti-social behavior is facing the reality of personal responsibility for one’s behavior and changing it, even it takes discipline and punishment to produce the reality!

IT IS THE CHURCH’S RESPONSIBILITY TO PREACH WHAT THE BIBLS SAYS, PRACTICE WHAT THE BIBLES SAYS. AND NOT CALL UPON INADEQUATE (AT BEST) AND PROBABLY HARMFUL HUMANISTIC SYSTEMS CALLED PSYCHOLOGY. MEN AND WOMEN AND TEENAGERS ARE RESPONSIBLE BEFORE GOD AND BEFORE MAN FOR THEIR ANTI-SOCIAL ACTIONS. THEY MUST HEAR AND BE CONVINCED THAT GOD JUDGES SIN AND WICKEDNESS. WE HAVE TOO LONG LIED TO OURSELVES ABOUT WICKEDNESS AND CALLED IT, DISEASE, MENTAL ILLNESS, LIBERATED LIVING, EVOLUTION OF THE SPECIES, DIFFERENT LIFE-STYLE. ETC., ETC.

Some people see what I-’ve said as cruel, uncompassionate, unforgiving.

But get this straightforgiveness has nothing to do with letting the forgiven have his own way! Some think if you don-’t let the one doing wrong have his own way you haven-’t forgiven him.

THAT’S NOT THE WAY GOD FORGIVES. PARENTS KNOW THAT!

JESUS ALWAYS SAID, GO. SIN NO MORE, LEST A WORSE THING BEFALL YOU!

It was the apostle Peter who wrote in his second epistle that the world deliberately ignores the fact of the judgment of God upon sin. THE FACT OF JUDGMENT IS WRITTEN IN THE FOSSIL RECORD. THE GREAT FLOOD IN NOAH’S DAY WHICH IS THERE INGRAVED IN STONE!

SO MAN DEVISES EVOLUTION IN WHICH TO HIDE FROM THE REALITY OF THE JUDGMENT!

Proclaiming the judgment is to be a real burden to believers! God made it intimately personal to Ezekiel. HE WANTED HIS PEOPLE TO NOT ONLY KNOW ABOUT JUDGMENT, BUT TO BE BURDENED WITH IT AS A MOTIVE FOR PROCLAIMING IT.

SO HE TOLD EZEKIEL, Sigh therefore, son of man; sigh with breaking heart and bitter grief before their eyes Ezekiel 21:6. AND HE WAS TO SIGH BECAUSE OF THE TIDINGS OF JUDGMENT COMING.

One of the things the church of the N.T. is to do is groan and travail inwardly (and outwardly) as we see this present creation subjected to futility (judgment), Romans 8:1-39.

GOD WAS GOING TO TAKE AWAY FROM THE JEWS OF EZEKIEL’S DAY THE DELIGHT OF THEIR EYES (THE TEMPLE) SO THEY WOULD BE BURDENED WITH HIS JUDGMENTS.

Judgment upon the world (and that will include the church so long as she is in the world) is a very significant part of THE ETERNAL GOSPEL.

Then I saw another angel flying in midheaven, with an eternal gospel to proclaim to those who dwell on the earth, to every nation and tribe and tongue and people; and he said with a loud voice, -Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth, the sea and the fountains of water (Revelation 14:6-7).

In Acts 24:25, Paul preached justice, self-control, and future judgment before kings and emperors.

Paul preached the day of judgment as certain and proved by the resurrection of Christ, to philosophers, Acts 17:30-31.

Peter preached judgment as ordained by God, Acts 10:42.

Jesus said he came to judge the world, John 9:39; John 12:31; John 12:18; John 12:49.

The work of the Holy Spirit is to convince the world of sin, of righteousness, and the judgment, John 16:8-11.

Jesus proclaimed the judgment in almost every lengthy sermon he preached..

In the Sermon on the Mount, ch. 7.

In the Sermon in Parables, Matthew 13:1-58.

In the Sermon on His Deity, John 5:1-47.

In His sermons during the Feast of Tabernacles, John 7:1-53; John 8:1-59; John 9:1-41; John 10:1-42.

In his last sermon to the apostles, John 15:1-27; John 16:1-33.

In his great evangelistic sermons in Luke 13:1-35; Luke 14:1-35; Luke 15:1-32; Luke 16:1-31; Luke 17:1-37.

AND IN THE TENDEREST PARABLE JESUS TOLD, THE ONE OF THE PRODIGAL SON, HE SHOWED THAT IT WAS THE JUDGMENT UPON THE PRODIGAL’S REBELLION THAT TURNED HIM BACK TO HIS FATHER!

FRIENDS, IT IS THE CHURCH’S CALLING TO PREACH AND WARN, FIRST ITSELF, THEN THE WORLD, OF THE TERRIBLE JUDGMENT COMING. JESUS IS COMING WITH HIS ANGELS IN FLAMING FIRE, TO RENDER VENGEANCE UPON ALL THOSE THAT KNOW NOT GOD AND OBEY NOT THE GOSPEL, 2 Thessalonians 1:8 ff.

THE CHURCH IS NOT PRACTICING EVANGELISM UNTIL SHE DOES THIS. GOD PUT THE JEWS IN THE CENTER OF CIVILIZATION TO PROCLAIM AND PROVE THE SOVEREIGNTY OF JEHOVAH. THEY DEFAULTED ON THEIR CALLING. SO GOD JUDGED THEM TO PROVE TO THEM AND TO THE WORLD AROUND THEM THAT HE MEANT WHAT HE SAID. WE MUST PREPARE OURSELVES FOR THE REDEMPTIVE PROGRAM OF GOD. AND THAT INCLUDES THE FACT THAT, JUDGMENT BEGINS AT THE HOUSE OF GOD.

Conclusion

When the great, busy plants of our cities

Shall have turned out their last finished work,

When the merchants have sold their last order

And dismissed every last tired clerk,

When our banks have raked in their last dollar

And have paid out their last dividend,

When the Judge of the earth wants a hearing

And asks for a balanceWHAT THEN?

When the choir has sung its last anthem

And the preacher has voiced his last prayer,

And the people have heard their last sermon

and the sound has died out in the air,

When the Bible lies closed on the altar

And the pews are all empty of men,

When each one stands facing his record,

And the great Book is openedWHAT THEN?

When the actors have played their last drama

And the mimic has made his last fun,

When the movie has flashed its last picture

And the billboard displayed its last run-'

When the crowd seeking pleasure has vanished

And gone out in the darkness again,

When the trumpet of ages has sounded

And we stand before HIMWHAT THEN?

When the bugle call sinks into silence

And the long marching columns stand still,

When the captain repeats his last orders

And they-’ve captured the last fort and hill-'

When the flag has been hauled from the masthead,

All the wounded afield have checked in,

And the world that rejected its Savior

Is asked for a reasonWHAT THEN?

IF THERE IS ANYONE HERE THIS MORNING, WHO HAS NOT OBEYED THE GOSPEL, WE PLEAD WITH YOU TO COME FORWARD NOW, AND CONFESS YOUR FAITH IN JESUS CHRIST, OBEY HIS COMMAND TO BE IMMERSED FOR THE FORGIVENESS OF SINS, AS BOTH HE AND HIS APOSTLES HAVE STATED IN THE BIBLE.. DO IT TODAY. JUDGMENT IS COMING. IT IS CERTAIN. BUT GOD’S GRACIOUS FORGIVENESS IS CERTAIN, TOO, IF YOU WILL JUST HEAR, AND DO WHAT HE HAS SAID.

**Applebury’s Comments

CHAPTER SIX**

Analysis

Paul told how he had endeavored to keep his ministry of reconciliation blameless (2 Corinthians 6:1-10).

He gave some additional information about the ministry of reconciliation (2 Corinthians 6:1-2).

He was working together with God (la).

He strongly urged the Corinthians not to receive the gracious favor of God in vain (b).

He gave his reasons for this exhortation (2 Corinthians 6:2).

(1)

It was based on the Scripture that told how the Lord had listened to the cry of His people and had helped them when they needed salvation.

(2)

He explained that the acceptable time, the day of salvation, is now.

He explained how he had kept his ministry blameless (2 Corinthians 6:3-4 a).

He gave no occasion for anyone to stumble because of him.

He followed this course that his ministry might be blameless.

He listed the areas in which his ministry was blameless (2 Corinthians 6:4 b - 2 Corinthians 6:7 a).

He had patiently endured in (1) afflictions, (2) necessities (3) distresses, (4) stripes, (5) imprisonments, (6) tumults, (7) labors, (8) watchings, and (9) fastings.

He listed eight more areas in which his ministry was blameless. They were in (1) pureness, (2) knowledge, (3) longsuffering, (4) kindness, (5) holy spirit, (6) love unfeigned, (7) word of truth, and (8) power of God.

He told of the means by which he had carried on his blameless ministry (2 Corinthians 6:7 b - 2 Corinthians 6:8 a). They were (1) weapons of righteousness, (2) glory and dishonor, and (3) evil report and good report.

He explained the manner in which he had served (2 Corinthians 6:8 b - 2 Corinthians 6:10). He had done so (1) as unknown, yet well known; (2) as dying, and behold we live; (3) as chastened, and not killed; (4) as sorrowful, yet always rejoicing; and (5) as having nothing, yet possessing all things.

Based on his blameless ministry, Paul made a strong appeal to be accepted by the Corinthians (2 Corinthians 6:11-18).

He plead for reciprocal affections (2 Corinthians 6:11-13).

In doing so, he spoke openly to them.

He reminded them of his enlarged affection, for there was room in his heart for all of them.

The only limit was on their part, not his.

He urged them to enlarge their hearts for him, for they were his children in the Lord.

He plead for complete separation from unbelievers and their contaminating practices (2 Corinthians 6:14-18).

What this meant to their lives (2 Corinthians 6:14-16 a).

(1)

They were not to be unequally yoked with unbelievers.

(2)

Righteousness and iniquity cannot be partners.

(3)

Light and darkness cannot mix.

(4)

Christ and Belial cannot be in agreement.

(5)

Faith has no part with unbelief.

(6)

The temple of God cannot be based on the same foundation as an idol’s temple.

Why he plead for this separation (2 Corinthians 6:16 b - 2 Corinthians 6:17 a).

(1)

God said, I will dwell in them and walk in their midst.

(2)

He also said, I will be their God and they my people.

(3)

The Lord also said, Come out from among them and be ye separate; touch no unclean thing.

The promise of the Lord God Almighty to those who respond (2 Corinthians 6:17 b - 2 Corinthians 6:18).

(1)

I will receive you.

(2)

I will be your Father.

(3)

You will be My sons and daughters.

Questions

What are the two topics discussed in this chapter? How are they related?

With whom was Paul working in his ministry of reconciliation?

How had he described the relationship between himself and Apollos?

What was their relationship to God?

What danger did the church at Corinth face that caused Paul to urge them not to receive the grace of God in vain?

To what favor from did he refer?

How could it be made vain?

How does the conduct of Peter and Barnabas at Antioch illustrate Paul’s meaning in this context?

How had Paul conducted himself so as to avoid making the grace of God vain? See Galatians 2:20.

What was the real motivating force in the life and ministry of Paul?

What is the first business of the church?

Why may the following expressions be considered synonymous: Thus saith the Lord, The Scripture says, and The Holy Spirit says?

What is the meaning of the text which Paul quoted from Isaiah?

How did he apply it to the situation at Corinth?

What is the Day of Salvation?

When did it begin and when will it end?

What did Peter say about the longsuffering of God?

Why was Paul eager to have a blameless ministry?

How did he accomplish his goal?

How had some Jews caused the name of God to be blasphemed?

What were some of the stumbling blocks in the pathway of the Corinthian Christians?

How harmonize Paul’s view of a blameless ministry with the constant criticism brought against him?

In what areas was Paul’s blameless ministry carried on?

By what means did he carry it on?

In what manner was it done?

What does patience mean?

In what things did he exercise patience?

What does Hebrews say about the trials of the faithful?

What did Jesus say about the trials of His disciples?

What did Peter say about the trials that were coming upon the brethren?

What did Paul mean by necessities?

What are some of the distressing situations in which he exercised patience?

What are some of the situations in which Paul showed patience in stripes?

What is the history of Paul’s imprisonments?

When and how did Paul meet the violence of riotous mobs?

How did Paul patiently endure his labors?

What were those occasions which Paul called watchings?

What place did fasting have in the consecration of Saul and Barnabas to their ministry?

Why did Paul abstain from food in his blameless ministry?

What was the source of Paul’s knowledge? How did it help in a blameless ministry?

What does longsuffering mean? How does it differ from patience?

What place did kindness have in the ministry of Paul?

What are two ways to understand the expression in the Holy Spirit as it is used in this context?

Why did Paul speak of love as being unfeigned?

What is the message of the word of truth as Paul delivered it?

How was Paul’s ministry carried on in the power of God?

What is the armor of righteousness?

Why did he say, on the right hand and on the left?

How did he use glory and dishonor in his blameless ministry?

How did he make use of good and evil reports?

How did Paul react when some looked upon him as a deceiver?

Who had used the same term with reference to Jesus?

Who had considered Paul an unknown?

What credentials did he have to prove that he was well known to God?

To what incident may Paul have referred when he spoke of himself as dying, and behold, we live?

Why was Paul subjected to chastening? By whom?

How did he face sorrow?

In view of his own poverty, how was he making many rich?

As one who had nothing, how could he possess all things?

How did Paul express his frankness in speaking to the Corinthians?

What did he mean when he said, You are not restricted in us?

What did he ask of them in return?

What did he mean by: Be no unequally yoked with unbelievers?

Why did he mention the absolute contrast between righteousness and lawlessness?

How does the lesson to light and darkness teach the same thing?

What promise had God made to Israel?

What bearing did this have on the issue at Corinth?

For Discussion

What are some of the ways in which we may work together to serve God?

What are some of the things in the church today that may cause some to stumble?

2 Corinthians 6:1-2

**Butler’s Commentary

SECTION 1

In Attitudes **(2 Corinthians 6:1-2)

6 Working together with him, then, we entreat you not to accept the grace of God in vain. 2For he says, At the acceptable time I have listened to you, and helped you on the day of salvation. Behold, now is the acceptable time; behold, now is the day of salvation.

**2 Corinthians 6:1 Profitlessness: **Paul is professing that he is laboring with God to keep the Corinthian Christians from coming up empty of the grace of God. The Greek word kenon, translated vain, stresses the absence of quality. It expresses the hollowness of anything, the absence of that which otherwise might be possessed. Chapter 6 ties into chapter 5. They are to be no longer like the pagan people around them, viewing everything from human perspective. If they do, it is certain they are void of the grace of God. The grace of God demands that those who have actuated it in their lives see everything from the divine perspective! If those who claim to be Christians still look at people and things differently than God’s Word directs, the grace of God has been of no profit to them. Grace that is not responded to is an empty grace. It is no grace at all. It has never been received.

Paul had a problem with some Christians who were responding to the grace of God in practically the same way their pagan (heathen) neighbors responded. Though they knew God, they did not honor him as God or give thanks to him (Romans 1:8-21). Those who called themselves Christian at Corinth had probably not fallen to the same depravity as those described in Romans the first chapter, but they were going that direction. They were listening to the Judaizers, glorying in the flesh, and refusing to let the pure grace of God fill them so they might see all from the divine perspective. That is the way heathen respond to God’s grace. Preachers still have this problem, either with receiving the grace of God themselves, or with church-members who are empty of God’s grace.

**2 Corinthians 6:2 Procrastination: **The apostle quotes the prophet Isaiah (Isaiah 49:8). Isaiah’s statement (Isaiah 49:8) is a messianic prophecy. The time of favor in Isaiah’s prophecy calls upon the Year of Jubilee (Leviticus 25:8 ff) as a type of the messianic age. Jubilee was a type of the time of delight and grace that would come when the Messiah appeared (see Isaiah 61:2; Luke 4:16 ff). Isaiah was predicting the N.T. dispensation (see author’s comments in Isaiah, Vol. III, pg. 184, pub. College Press).

The Judaizers among the Corinthian Christians were seducing some into legalism and a rejection of the dispensation of grace. Paul quotes Isaiah here to refute the Judaizers. Paul is using the O.T. to prove that the gospel he preached to the Corinthians was the true gospel in the Messiah. They need not listen to the Judaizers and wait for another Messiah. To procrastinate would be to miss the acceptable time. God has only one acceptable time. That is the time in Christ. The word now is the eschatological now, the now of the Christian age in contrast to the then of the Old Testament age. There is no other age more acceptable. The first acceptable in 2 Corinthians 6:2 is the Greek word dekto. The second acceptable is euprosdektos (literally, eu, well, pros, toward, dektos, acceptable). meaning very favorable acceptance.

Essentially, Paul is saying, Do not be waiting for something better. If ever the Corinthians were going to be changed from their pagan attitudes and pagan ways, the time was now. Christ was (and is) the fulfillment of the Law and the Prophets. He is the fulfillment of all that God intended for man when man was created. Jesus filled up full God’s purpose for man, and made that fulfillment available to all men who would receive it by grace through faith. The gospel age is the last age there will ever be (see 1 Corinthians 10:11).

To put off receiving the grace of God in Jesus, to procrastinate and wait for something better (in another Messiah) would be to miss the very favorably accepted time of God. And this searching and waiting for someone other than Jesus is not only what the majority of Jews are still doing, it is what the majority of heathen are still doing! Every preacher faces that problem with people today. He is surrounded by people who insist that God surely has a better way than grace through Jesus. Some of these people are even in the Church. They are sure that God still has some dispensation on earth yet to come which will be a more acceptable time than this present Christian age. We must let God’s grace fill us now, not tomorrow, not a thousand years from now. There is only one word on God’s clock: is is now. The devil’s time is always tomorrow. God’s time is always today, NOW! Now is the day to quit looking at things like the heathen. Now is the day to start seeing everything through the revealed word of God, from the divine perspective. Paul taught this by precept and example.

2 Corinthians 6:1-10

Applebury’s Comments

The Blameless Ministry Scripture

2 Corinthians 6:1-10. And working together with him we entreat also that ye receive not the grace of God in vain 2 for he saith,

At an acceptable time I hearkened unto thee, And in a day of salvation did I succor thee:

behold, now is the acceptable time; behold, now is the day of salvation): 3 giving no occasion of stumbling in anything, that our ministration be not blamed; 4 but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses, 5 in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; 6 in pureness, in knowledge, in long suffering, in kindness, in the Holy Spirit, in love unfeigned, 7 in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, 8 by glory and dishonor, by evil report and good report; as deceivers, and yet true; 9 as unknown, and yet well known; as dying, and beyond, we live; as chastened, and not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

*Comments

And working together with him*.While the words with him do not appear in the Greek, the context makes it clear that Paul as an ambassador on behalf of Christ was working together with God. He had spoken of himself and Apollos as God’s fellow-workers in his first epistle. See 1 Corinthians 3:9. Each of them had his own work to do, but God gave the increase. Paul and Apollos were fellow-workers who belonged to God.

Those who teach and preach the gospel must work together to present the message of reconciliation effectively. But they should also remember that they are privileged to work with God in this ministry, for God through this means is reconciling the world unto Himself.

*receive not the grace of God in vain.*This was no idle warning. The Corinthians were in constant danger of forsaking the truth which Paul had delivered to them because of the presence of false teachers in their midst.

This was also true of almost every church that had been taught the gospel by Paul. False teachers came to Antioch and caused even Peter and Barnabas to be influenced by their claims. They went so far as to refuse to eat with Gentile Christians. Paul had to set the matter straight and resist Peter to the face. Paul showed him that he had been crucified with Christ and that Christ was living in him. Therefore he was not making the grace of God a meaningless thing. See Galatians 2:11-21.

There is a serious question about much of the program of the church today: Does it make the grace of God meaningless? Is the Word of the Cross foolishness to those who should count it, as Paul did, the very power to save the believer? Too often the church resembles a club composed of nice people, but with little to remind one of the body of Christ. Is the first business of the church being neglected? Is the church actually seeking to save the lost?

The church, in altogether too many cases, has become a tree without fruit. It should be called upon to repent and do its first work, just as Jesus called on Ephesus to do. It needs to be like the disciples in Jerusalem who went everywhere preaching the Word (Acts 8:4).

The grace of God is made meaningless when we fail to live in such a manner that it becomes evident that Christ lives in us. It is made meaningless when we fail to share the gospel of His grace with others. The driving force in the life of Paul was this: Christ Jesus came into the world to save sinners (1 Timothy 1:15).

*for he saith.*The pronoun is inferred from the context and suggests that God is speaking through the Scriptures. The quotation is from Isaiah 49:8 where it is introduced with the phrase, Thus saith the Lord.

In the absence of the pronoun in our text, it would be equally correct to say, The Scripture says, for God is the Author of the sacred writings. See Hebrews 3:7-11 where the quotation from Psalms 95:8-11 is introduced with the statement, The Holy Spirit saith. These statements all say one thing: The Bible is the Word of God. It is His message of reconciliation, for He heard the cry of His people and came to their rescue in the day of salvation.

*behold, now is the acceptable time.*The whole gospel age is the time of salvation. It began on Pentecost and will end when Christ comes again. It is the time during which God welcomes home sinners who repent.

Men should welcome the opportunity to be saved while it is here. They should be like prisoners who welcome release; like the blind who welcome sight; like the lost who welcome the Savior. See Luke 4:16-22.

No one knows when the longsuffering of God will end and the day of salvation will be over. See 2 Peter 3:8-13; Matthew 25:10-13. We do know that death closes the door for every man. See Luke 16:31; John 8:21. But now is the day of salvation!

*giving no occasion of stumbling.*Since God was entreating men through Paul, the apostle carried out his ministry in a blameless manner. This involved two things: (1) preaching the Word, and (2) living the Christ-like life. He was not ashamed of the gospel of Christ. To him, the Word of the Cross was not an empty thing. He determined not to know anything except Jesus Christ and Him crucified. He knew that God saves the believer through the foolishness of the thing preached by His inspired apostles. He lived so that he could say, Christ lives in me. (Galatians 2:20).

Paul was not like the Jewish religionists who had caused the name of God to be blasphemed among the Gentiles. See Romans 2:24. They failed to practice what they taught. They abhorred idols, but robbed pagan temples for the gold and precious stones of which their idols were made. They gloried in the law, but dishonored it by their transgressions. See Romans 2:17-24.

The way of salvation is strewn with stumbling blocks left by those who fail to preach the truth and live by its standard. The preacher should be able to say with Paul, Be imitators of me as I am of Christ.

False teachers were real stumbling blocks in the pathway of the Corinthians. Paul had good reason to warn against them. See 2 Corinthians 6:14-18; 2 Corinthians 7:1. Such protruding rocks in the pathway of salvation can cause many to be lost.

There were, of course, those who without cause found fault with Paul’s ministry. They criticized his message because they preferred the wisdom of men to the wisdom that came down from above. They impugned his motives, implying that he preached for the sake of money. See 2 Corinthians 11:6-15.

Every faithful gospel minister is subject to the same attacks. When they come, he should remember the word of Paul to Timothy, Suffer hardship with me as a good soldier of Jesus Christ (2 Timothy 2:3).

*in much patience.*Paul developed the thought of his blameless ministry, he told of the areas in which he served God. He listed nine of them.

Patience is the first of these areas. It is the ability to endure trials. It is represented by the soldier who withstands the attack of the enemy and remains in his position after the wave of battle has rolled on. It is genuine faith in the Lord Jesus Christ that produces this ability to stand up under the trials of this life. Such patient endurance leads to God’s approval which is represented by the crown of life. See James 1:2-4; James 1:12.

Paul wrote to the Romans saying, We also rejoice in our tribulations: knowing that tribulation worketh steadfastness, and steadfastness approvedness; and approvedness, hope: and hope putteth not to shame; because the love of God has been shed abroad in our hearts through the Holy Spirit which was given to us (Romans 5:3-5).

*in afflictions.*Trials, distresses, and afflictions beset the way of those who journey toward the heavenly home. The writer of Hebrews listed some of the trials through which men of faith have passed. See Hebrews 11:32-40; Hebrews 12:1-2. Those who run the race set before them find encouragement in the example of those who have endured the trials.

Jesus reminded His disciples that in this world they were to expect tribulation. But He said, Be of good cheer, I have overcome the world (John 16:33). Paul told the churches of Lystra, Iconium and Antioch that through many tribulations they must enter into the kingdom of God. See Acts 14:21-22. Peter wrote to the early Christians saying, Beloved, think it not strange concerning the fiery trials among you which cometh upon you to prove you: but insomuch as ye are partakers of Christ’s sufferings, rejoice: that at the revelation of his glory ye may rejoice with exceeding joy (1 Peter 4:12-13). John wrote to the seven churches of Asia reminding them that he was a partaker in the tribulation and kingdom and patience which are in Christ Jesus. See Revelation 1:9.

*in necessities.*Paul wrote to the Corinthians in his first epistle using this word to describe the distress, whatever it was, that they were facing at that time. Depressions, wars, and the like are all accompanied with distress. Paul said, I take pleasure in weakness, in injuries, in necessities in persecutions, in distresses, for Christ’s sake: when I am weak, then I am strong (2 Corinthians 12:10).

In this context, necessities seem to be those circumstances in which the Christian may be compelled to undergo various hardships. Patience would certainly be needed in necessities. Paul needed it in his blameless ministry.

*in distresses.*The term suggests narrow confinement produced by pressures. Paul had experienced it while waiting to learn about the situation at Corinth. That pressure had prevented his carrying on an evangelistic effort at Troas. But his patience in the distress brought ultimate triumph.

*in stripes.*This is a reference to the many beating which Paul endured for the sake of Christ. He had been beaten at Philippi and barely escaped one at Corinth. See Acts 16:23; Acts 16:37. The Jews had dragged him before Gallio, the proconsul, and charged him with the guilt of persuading men to worship God contrary to the law. Gallio dismissed the matter for he was not minded to be a judge of such things. Thwarted in their attempt to have Paul punished, the Jews seized Sosthenes, the ruler of the synagogue, and gave him the beating. See Acts 18:12-17. Paul ran into mob violence at Jerusalem at the close of his third missionary journey. Roman soldiers came to his rescue and prevented the mob from killing him. See Acts 21:30-32. Looking back upon such experiences, Paul wrote of his being in stripes above measure (II Cor. 12:23). As the servant of God he endured them and fulfilled his ministry blamelessly.

*in imprisonments.*On his second journey, even before he reached Corinth, Paul had been unjustly imprisoned. See Acts 16:37. At the close of his third journey as he was about to be torn in pieces by a confused mob, Paul was arrested and put in jail. See Acts 23:10. But the night following, the Lord stood by him, and said, Be of good cheer; for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome (Acts 23:11). Paul was taken to Caesarea where he remained in prison for about two years while awaiting settlement of his case before Felix. Festus succeeded Felix and, desiring to keep favor with the Jews, asked Paul if he would be willing to go back to Jerusalem and be tried there. But Paul appealed his case to Caesar, taking advantage of his Roman citizenship and was sent to Rome. Although he entered Rome in chains, he was given certain freedoms which allowed him to continue his ministry of reconciliation. Luke closes the account in these words: And he abode two whole years in his own hired dwelling, and received all men that went in unto him, preaching the kingdom of God, and teaching things concerning the Lord Jesus Christ with all boldness, none forbidding him (Acts 28:30-31). During that imprisonment the whole praetorian guard came to know Christ whom Paul preached. See Philippians 1:13. What an example of patient endurance that was!

*in tumults.*Riotous mobs set upon Paul on his very first missionary journey. They convinced the people that Paul should be put to death. At Lystra, they stoned him and dragged him out of the city, supposing that he was dead. See Acts 14:19. It is significant that out of Lystra, there came one of Paul’s most trusted and best loved fellow-workers, Timothy. On his second missionary journey, this young man joined Paul to suffer hardship with him as a good soldier of Jesus Christ. See Acts 16:1-5.

*in labors.*Not just ordinary work, but toil that meant pain and suffering. Those who suppose that the ministry is an easy life should read the story of Paul’s activities in his blameless ministry.

Paul listed the hardships he suffered without so much as a hint of complaint. He patiently endured them as a servant of God. See Colossians 1:24-29.

*in watchings.*This may have been one of those occasions when Paul had stood guard over one who was wrestling with his problems that involved his being reconciled to God.

*in fastings.*Paul and Barnabas had been set aside to this ministry after the church at Antioch, acting upon the instructions from the Holy Spirit, had fasted and prayed and laid their hands on them. See Acts 13:1-3. Fasting was not merely depriving one’s self of food; it was abstaining from food in order to give one’s entire thought to his relationship to God. This exercise, also, required patience on the part of the servant of God.

*in pureness.*Pureness like patience was an area in which Paul was blameless. Purity in mind and heart characterized his ministry.

*in knowledge.*Paul’s knowledge was based solidly on the divinely revealed wisdom of God rather than on the speculative theories of men. Jesus said, If ye had recognized me, ye would have known the Father also (John 14:7). Paul’s knowledge centered in Christ. He said, I know him whom I have believed, and am persuaded that he is able to guard that which I have committed unto him against that day (2 Timothy 1:12). Such knowledge is necessary if the servant of God is to have a blameless ministry.

*in longsuffering.*This term emphasizes the long periods of time during which one is able to hold up under trials. Paul said, Love suffers long and is kind (1 Corinthians 13:4). Longsuffering is a mark of those who belong to Jesus Christ. See Galatians 5:22-24.

*in kindness.*Love expresses itself in kindness. Paul said, Be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you (Ephesians 4:32). Unkind words or deeds have no place in a blameless ministry.

*in the Holy Spirit.*As an apostle, Paul was under the control of the Holy Spirit when he spoke and wrote. The Spirit directed him in specific instances as he went about his work for the Lord. He had all the powers of an apostle. He performed miracles, even raising the dead. He spoke in foreign languages under the power of the Holy Spirit. He and the other apostles were, of course, responsible for their response to the revealed truth of God just as any Christian is. See Galatians 2:11-21.

Since this is one of the areas in which Paul carried on a blameless ministry, it is quite possible that he was referring to his own spirit which was holy, for he had separated himself from all defilement of flesh and spirit when he became a Christian.

*in love unfeigned.*Writing to the Romans, Paul said, Let love be without hypocrisy (Romans 12:9). John writes, My little children, let us not love in word, neither with the tongue; but in deed and in truth (1 John 3:18).

*in word of truth.*This is the message of reconciliation that told the truth about God’s love and grace that made it possible for sinners to be saved.

*in the power of God.*Paul, of course, was fully aware of the fact that the message which had been revealed to him was the gospel. He was convinced that the gospel was the power of God to save the believer. Paul prayed for the Ephesians that they might be strengthened with power through the Spirit in the inward man. This was the same power that the Lord used in the wilderness temptation as He defeated the devil with the Word of God. In each temptation, He answered the challenge of Satan with a Thus it is written. The Christian can also defeat Satan by following the example of Christ. See Ephesians 3:16-17; Ephesians 6:10-24.

This is the armor which is on the right hand and on the left, suggesting both the offensive and defensive aspects of the whole armor of God. For example, the sword of the Spirit would be in the right hand, but the shield of faith on the left.

*by glory and dishonor.*There were those who sought to discredit every work of Paul and bring dishonor upon him. But there were many who approved his efforts to proclaim the gospel to save them. The converts to Christ at Corinth were like a monument to his faithfulness in teaching them the truth that had reconciled them to God.

Our Lord faced a similar situation in His ministry. Many glorified Him as they listened to the gracious words that fell from His lips. Many even of the rulers believed on Him, but they did not acknowledge Him openly because they loved the gloryapprovalof men more than the glory of God. See John 12:43. But there were some who sought constantly for an excuse to discredit Him in the eyes of the people and finally succeeded on having Him crucified.

*by evil report and good report.*Paul carried on this ministry in a blameless manner despite the fact that his enemies sought to destroy it by evil reports. See 2 Corinthians 10:10-12. Paul’s defense against all such reports was this: He that glorifieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth (2 Corinthians 10:17).

There are those who attempt to vilify preachers of the gospel by vicious gossip. Paul pointed out the only protection in such cases: His message and his life were blameless in the sight of the Lord.

*as deceivers, and yet true.*This is the beginning of a series of clauses by which Paul shows the manner in which he conducted himself as a servant of God. Some said that he was leading men astray. Some believed he opposed the Law of Moses. But this was not true, for he had done nothing but what the prophets and Moses did say should come (Acts 26:22). The Jews had made similar charges against Jesus. The chief priests and Pharisees, appearing before Pilate after the crucifixion, referred to Him as that deceiver. His resurrection showed how wrong they were.

*as unknown, and yet well known.*At one time Paul had been well known as a persecutor of the church. He had actually tried to destroy the church of God. See Galatians 1:13-14; Acts 9:1-2. At Athens, however, Greek philosophers thought of him as an unknown babbler. He was preaching Jesus and the resurrection, but they thought he was speaking about some foreign god. Nothing he said resembled any system of philosophy worthy of their attention. See Acts 17:18. He had no standing among the professional of that day. See 2 Corinthians 11:6. He was like Peter and John who were called ignorant and unlearned. See Acts 4:13. But Paul’s credentials which the Lord furnished him established him as an ambassador of Christ working with God in his blameless ministry of reconciliation.

*as dying, and behold, we live.*As the servant of God he was always bearing about in the body the dying of Jesus, that the life also of Jesus might be manifest in his own body (2 Corinthians 4:10). They thought he was dead at Lystra, but as sorrowing disciples stood about him he rose up and went into the city and on the next day proceeded on his journey. See Acts 14:20.

*as chastened, and not killed.*Some assume that this is chastening from the Lord and cite such passages as Psalms 118:17-18 and Proverbs 3:11-12 (quoted in Hebrews 12:3-5) to support their view.

It is hard to see how chastened, and not killed could refer to God’s treatment of His apostle. But because he was a servant of God, he was punished by men on many occasions. Although men sought to kill him, the providence of God watched over him and prevented them from doing so.

*as sorrowful, yet always rejoicing.*The Corinthians knew very well the sorrow they had caused him. See 2 Corinthians 2:1-11. Despite that sorrow he was able to rejoice over those who were faithful. See also Philippians 4:1; 1 Peter 1:8; James 1:2-3.

*as poor, yet making many rich.*When Paul wrote to the Philippians to thank them for the many times they had helped him, he said I have learned, in whatsoever state I am in, therein to be content. I know how to be abased, and I know how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want (Philippians 4:11-12). Then he told his secret: I can do all things in him that strengtheneth me (Philippians 4:13). Paul had come to Corinth in want and for a time had supported himself by working as a tentmaker. See 2 Corinthians 11:9; Acts 18:1-4. But the Corinthians knew how rich they had been made in spiritual things through the gospel ministry of Paul. See 1 Corinthians 9:11; 2 Corinthians 8:9.

*as having nothing, yet possessing all things.*In connection with the incident of the rich young ruler who came to Jesus, Peter said, Lo, we have left our own, and followed thee. And he said to them, Verily I say unto you, There is no man that hath left house, or wife, or brethren, or parents, or children, for the kingdom of God’s sake who shall not receive manifold more in this time, and in the world to come eternal life (Luke 18:28-30). And to the Philippians Paul wrote, I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God, and my God will supply every need of yours according to his riches in glory in Christ Jesus (Philippians 4:18-19). Jesus told about the man who filled his barns to bursting. When he had done so, God said to him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be? So is he that layeth up treasure for himself, and is not rich toward God Luke 12:20-21). All the issues which Paul mentioned in this list can be illustrated from his own ministry, and many of them from the ministry of Christ. In a very real sense Christ lived in him.

2 Corinthians 6:3-13

**Butler’s Commentary

SECTION 2

In Actions **(2 Corinthians 6:3-13)

3We put no obstacle in any one’s way, so that no fault may be found with our ministry, 4but as servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5beatings, imprisonments, tumults, labors, watching, hunger; 6by purity, knowledge, forbearance, kindness, the Holy Spirit, genuine love, 7truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 7in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9as unknown, and yet well known; as dying, and behold we live; as punished, and yet not killed; 10as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

11 Our month is open to you, Corinthians; our heart is wide. 12You are not restricted to us, but you are restricted in your own affections. 13In return I speak as to childrenwiden your hearts also.

**2 Corinthians 6:3-4 Endemic Conflicts: **Paganism, which surrounded the Christians of Corinth in the first century, and permeated their every circumstance and association, would also present itself as an easier way by which to deal with the crises and struggles of life. Paganism would free an individual from taking a personal, vocal opposition to falsehood, immorality, and indifference. Paganism would demand no forbearance, kindness or good reputation. It would be the path (Jesus called it, the broad way) of least resistance; it would be the way of the majority. It is evident from Paul’s first letter to the Corinthians that some of the Christians there had already been seduced back into paganism. This is a problem that every preacher faces in his ministry. Either he succumbs to paganism as a personal way of life, because of temptation or discouragement, or he is burdened with the paganism of God’s flock.

Once again, the apostle Paul appeals to his own life and ministry as an example and motive by which the Corinthian Christians might be victorious over the pressures of paganism. He begins by declaring himself innocent of giving any obstacle (Gr. proskopen, offense, literally, strike-against) or hindrance to anyone else. Paul’s motive for this is to keep his ministry from being blamed (Gr. momethe, faulted, condemned). That certainly is not the way of paganism. Paganism has no such concern for another’s attitudes or reactions. Pagans just do not care, except for themselves. Unbelievers who offend others seldom concern themselves with the needs of the offended. But it was the apostle’s way of living as a servant of God to commend (Gr. sunistanontes, stand, approve) himself in every way. Paul asks the Christians at Rome (Romans 15:30-33) to pray earnestly that his service for Jerusalem may be acceptable to the saints. Of course, Paul sought to commend himself in every good and godly way. But his actions would not be commended by pagans. They would scoff at his behavior and call it foolishness. (Acts 17:16-21; 1 Corinthians 1:18 ff).

Human beings learn and adopt behavior patterns more through example than any other source. It is imperative that Christian preachers be aware of their conduct under all kinds of circumstances so that no one be turned away from Christ. There are certain conflicts or circumstances which are endemic (go-with-the-territory) to the ministry of the Word. Paul suffered them all. And in it all, he was able to commend his ministry as acceptable to the saints. In 2 Corinthians 6:4, he lists a few of these indigenous sufferings. In great endurance (Gr. en hupomone polle) would be literally, in remaining-under, much. The Greek word hupomone is from two words, hupo, under, and, mone, remain. Endurance is not necessarily passive. The same Greek word is used to describe the patience or steadfastness of Job (James 5:11), who was certainly not passive during his confrontation with his three friends and God! In all the trials and tests of the ministry of the Gospel, Paul learned how to keep himself steadfastly trusting in the grace of Christ (2 Corinthians 12:7-10). Jesus placed a premium on steadfastness and endurance (Luke 8:15; Luke 21:19; Matthew 10:22; Matthew 24:13), and so did the writers of the epistles. In afflictions (Gr. en thlipsesin) might be translated, in pressures. Every preacher knows about pressures. Stress and tension are the constant companions of preachers. Paul knew pressure from his Jewish brethren, from his Gentile brethren, from pagan authorities, from coworkers, and in addition to all this was his daily anxiety for all the churches (2 Corinthians 11:28). And in the midst of extreme pressures, which few preachers since have ever experienced, he served God and men blamelessly across the whole Roman empire! Paul did not cave in or quit the ministry or revert to unbelief even in the face of great pressures.

The next word describing circumstances endemic to the ministry is anagkais translated hardships in the RSV. This word is usually translated constraint or constrained or compelled (see Matthew 14:22; Mark 6:45; Luke 14:23; Galatians 2:3; Acts 28:19, etc.) The word is also translated necessities. Did Paul mean he continually felt constraints and compulsions? Even though he was an apostle, there were all the ordinary submissions Paul had to make to others. He would be submissive to the elders of the church which sent him out as an evangelist or missionary (see Acts 14:26); he was submissive to civil authorities (see Romans 13:1-8); he suffered the restraints of some sort of physical handicap (2 Corinthians 12:7 ff); and he was willing to forfeit many of his rights as a strong Christian for the sake of weaker brethren. Paul suppressed many personal preferences and desires. He experienced frustrating constraints. But in it all he conducted a faithful and commendable ministry.

The final word portraying circumstances that go-with-theterritory is stenochoriais. It is a combination of two words, steno, short, narrow, little (from which we get English stenography, short-writing), and, choria, need, necessity, distress. This word stenochoriais is translated, calamities in the RSV and distresses in the KJV. Some might think calamities is too strong a word. However, Paul had to deal with a number of catastrophic or fateful situations. The riot in Ephesus was one such situation (Acts 19:1-41); the earthquake and the near suicide of the jailer in Philippi was another (Acts 16:1-40); the Judaizers, the implacable Jewish enemies, and the pagan rulers continually wreaking destruction on his work in every place, still another. The near ruin of the Corinthian church in his own lifetime was calamitous in Paul’s mind. Certainly, not every Christian work begun by Paul over the vast empire of Rome remained intact. Undoubtedly he heard of calamities, at least beginning ones, in the churches he had labored so diligently to start (see Galatians 3:1; Galatians 5:1, etc.). Paul may be using the word stenochoriais to mean short on necessities. In other words, Paul experienced the short end of the stick many times in his ministry. He had times of abundance, but times of deprivation and hunger too (Philippians 4:10-13). The majority of modern preachers, even in affluent America, know the experience of needing necessities. Most preachers live on the razor’s edge of calamity every day when it comes to salary, health insurance, children’s needs, retirement needs, and other necessities. Many times the calamity strikes! But we must all learn, as Paul did, how to be content and able to do all things through Christ who strengthens. Above all, there must be no obstacle put in anyone’s way to come to Christ.

**2 Corinthians 6:5 External Tribulations: **Along with the problems endemic to the ministry because of its very nature, there also come conflicts and tensions from outside the ministry. Paul uses a number of words to describe these external difficulties. There is the word plegais, beatings, stripes or wounds. We get the English word plague from transliterating this Greek word. Paul experienced countless beatings (2 Corinthians 11:23-25). Few American preachers have ever suffered this. However, many native preachers in foreign lands have! Many have been martyred, faithful unto death, and their number constitutes a great host of witnesses for the faith. There is the word phulakais, imprisonments. He was imprisoned at Philippi (Acts 16:1-40), imprisoned at Jerusalem (Acts 21:1-40), and imprisoned at Rome (Acts 28:1-31) once, and again (II Tim.). There may have been other times (see 2 Corinthians 11:23). Paul spent considerable time imprisoned at Romelong enough to write four of his epistles (Galatians, Ephesians, Colossians and Philippians). There is the word akatastasiais, translated tumults or commotions. We have already referred to the riot at Ephesus. And the book of Acts and Paul’s epistles indicate that he had to continually suffer tumultuous hostilities from Jews and Gentiles alike (see Acts 13:45; Acts 13:50; Acts 14:4-6; Acts 14:9; Acts 15:5 ff; Acts 16:19-24; Acts 17:13 ff; Acts 18:6; Acts 18:12; Acts 19:9; Acts 19:23 ff; Acts 21:27; Acts 22:22; Acts 23:6; Acts 24:9; Acts 25:3 ff). It is not easy to serve God and hold forth an acceptable ministry in the midst of constant commotion! But Paul did it. If he did it modern preachers can do it! There are the words, en kopois, in labors. This Greek word means working to the point of exhaustion. Being a preacher of the Gospel is hard work (see Romans 16:6; Romans 16:12; Colossians 4:13)! Energy must be expended. Weariness, tiredness, beat-downness are physical accompaniments to the ministry. The amount of emotional stress that exhausts the physical body of a preacher is incomprehensible to most non-preachers! Many preachers have literally ruined their health because they were workaholics and burned themselves out before their time. Preachers are on the go nearly every day of the week, and on call twenty-four hours every day. The word agrupniais, translated watchings but literally, sleeplessness (see 2 Corinthians 11:27). Today’s ministers get less sleep than doctors! There are meetings at the church nearly every night, and phone calls often after the preacher has gone to bed to sleep. The last word in this verse is nesteiais, translated fastings but more likely should be translated hunger (see 2 Corinthians 11:27; Philippians 4:12). Paul did fast occasionally (Acts 13:2-3; Acts 14:23) but there is no indication that he practiced fasting regularly. Few ministers of the Gospel in America have to suffer hunger, but many in foreign countries do. In spite of all these external tribulations, Paul commended himself in his ministry in every way. An awesome example for all who follow in his vocation!

**2 Corinthians 6:6-10 Efforts at Christian Living: **In every way possible Paul, the preacher faces the temptations and pressures of the pagan world around him and deals with them. In it all his ministry remains commendable. It is unassailable by either Christian or non-Christian. Even in the small details of everyday livingin the confrontations with people and institutionsPaul is the victor over paganism. In these verses he describes his efforts to maintain his Christian life in the ministry.

First, such a ministry necessitates purity. The Greek word is hagnoteti. It means innocence, chastity, abstinence. The Greek word hagnoteti is from the same root as hagios which means holy one, saint, sanctified. Paul lived a life of moral purity. He did not indulge in any of the lasciviousness of the heathenism surrounding him.

The next word Paul uses to describe his Christian living is, in Greek, gnosei, meaning knowledge. The apostle does not qualify this knowledge as Biblical knowledge. He probably means to include knowledge of all kinds and in all areas that would help him make his ministry commendable. Paul knew Greek literature and poetry (Acts 17:28). He was a great scholar. He even familiarized himself with Gnostic philosophy enough to be able to expose its fallacies. But above all, he was a great Bible scholar!

Paul commended himself and defended himself against paganism by a life of forbearance. The Greek word is makrothumia, literally, macro-suffering, or longsuffering. There is no doubt that Paul suffered-long with the Corinthians, the Galatians, and even many of the Judaizers. He would not permit himself the luxury of retaliation or vendettas for personal wrongs.

He was kind. Kindness comes from the Greek word chrestoteti. It is the word used by Jesus to characterize his yoke as easy. To be kind is to be at ease with peopleto make people feel at ease. To be kind is to make things easy for othersthat is to aid others, to help and assist them. Kindness is active, not passive. The heathen world of Paul did not even understand the concept of being kind to one another, let alone doing kindnesses (see Romans 1:31). The fruits of unbelief are foolishness, faithlessness, heartlessness and ruthlessness. Kindness does not indulge others in wrong.

He faced the heathen world with a holy spirit. In the Greek text, the words are en pneumati hagio. There is no definite article before pneumati and it should be translated, a spiritevidently referring to Paul’s human spirit and not the Holy Spirit. Furthermore the Greek word hagio is a neuter noun, also emphasizing that it is Paul’s spirit that is holy (the Greek noun would be hagio, masculine, were it the Holy Spirit). It is possible for human beings to put up an outward show of ceremonial and ritual holiness while inwardly their spirits are in rebellion. The Pharisees (in which group Paul once held membership) were experts at this. Paul had changed all that. Now, even his spirit was holy.

His inner person being surrendered humbly to Christ’s imputed righteousness, he loved with a genuine love. This is a characteristic Paul commanded other Christians to cultivate (see Romans 12:9), so he practiced what he preached. The Greek words are actually, agape anupokrito, literally, an unhypocritical love. Christian love is no facade. It is not surface and superficial. Christians do not play like they love. They really, genuinely, earnestly care. They care when they don-’t feel like caring. They care when others are not worthy of being cared for. Pagans do not understand this kind of love. Pagans love those who love them first (see Matthew 5:43-48),

Next the apostle claims to be different than the paganism around him because he commends himself in a word of truth. Once again, the absence of the definite article before word (Gr. logo) means the word is Paul’s word and not the Word of Truth. Heathen philosophy usually defined truth on a purely pragmatic basis. This was Pontius Pilate’s concept of truthwhatever worked for his purposes. The apostle continues by asserting that he does not behave as an unbeliever so he puts no obstacle in any one’s way and keeps his ministry free from fault in God’s power. The Greek reads, en dunamei theou. The dynamic for Paul’s life is not heathenism, but God’s power. God’s power is resident in truth, love, righteousness, faith, and selflessness. The heathen would think to attain power through deception, indulgence, skepticism, and selfishness.

One of the main problems the preacher faces in the tension between his convictions about the Gospel ministry and the pull of paganism is the decision about which weapons to use to conduct his ministry! Paul has already stated that he did not use worldly weapons to conduct his ministry (see 2 Corinthians 2:17; 2 Corinthians 4:2). He will state it again (2 Corinthians 10:3-6) most emphatically. There is a constant temptation, not only for preachers, but for all Christians to use weapons (methods, tools, practices, objects) that would compromise Biblical principles simply because such weapons seem to work. It is the old trap, the end justifies the means. Paul would have nothing to do with that kind of subtle, but pernicious, paganism. He said he conducted his ministry with the weapons of righteousness for the right hand and for the left. He fought the good fight of faith armed completely in righteousness. No underhanded, cunning, one-hand-one-thing and the other-hand-another with Paul. Double-mindedness, divided heartedness, and split-handedness is paganism. We must not only yield our minds and souls, we must also yield the members of our bodies as weapons of righteousness in the service of God (see Romans 6:12-23). The Roman soldier was armed with a sword in one hand, a shield in the other. The sword was a weapon of offense, the shield a weapon of defense. Paul says he conducts his ministry, both offensively and defensively, always careful to do what is right (righteous).

Finally, Paul lists a series of stark circumstantial contrasts he has had to live through as he conducted his ministry. This is an awesome list of clashing experiences. To live through such situations would destroy all except those surrendered in faith to the grace of God. Paul is determined however, that regardless of a life filled with dichotomies, he will bring no discredit on the ministry God gave him. He is committed to proving himself a genuine minister of God whatever he might have to go through. He begins by stating there were times when he was honored (Gr. doxes, glory), and there were times when he was dishonored (Gr. atimias, devalued, as in money). In Biblical usage, both the Hebrew and Greek words translated glory literally mean to give weight to. In other words, to assess, to give value to, is what is meant by glorifying. Sometimes Paul was considered valuable, other times, not. There were times when people spoke well of Paul and times when they spoke evilly of him. He uses the Greek words dusphemias (defamation) and euphemias (from which we get the English word euphemistic, literally, well-spoken) to describe contrasting reputations circulated about him. Even though Paul continually strove to present himself blameless before God and men (I Cor. 8:24-27; Philippians 3:12-16) not everyone spoke well of him! Not everyone spoke well of Jesus! And our Lord said, Beware when all men speak well of you (Luke 6:26) because some men speak well of false prophets!

During his ministry Paul had to endure from Christians (especially at Corinth) what is normally expected only from heathen people. Apparently one of the reports circulating in the church at Corinth was that Paul was a deceiver. Impostor is not a good translation of the word planoi used by Paul in the Greek text. Planoi is the word from which we get the English word planet, and literally means, to wander, to stray. Paul was accused of being one who led people astray! Yet Paul’s actions were always true to the gospel, and his preaching was always true to the gospel. He never strayed from the gospel even if it meant a face to face confrontation with a pillar of the church (Galatians 2:1-21) or with kings (Acts 24:24 ff; Acts 26:24 ff) or Jewish high priests (Acts 23:1 ff) or Greek intellectuals (Acts 17:22-31). Slander is to be expected from those who hate God, but not from those who profess to love God. But every minister of the gospel, if he is realistic, expects it, even from professing followers of Christ.

And though Paul taught that recognition should be given where it as due (Romans 13:7; 1 Corinthians 16:18) and scrupulously practiced it himself (Romans 16:1-27; 1 Corinthians 16:1-24; etc.), there were times when Christian people ignored him and deliberately refused to acknowledge him. He says there were times when he was an unknown as well as times when he was well known. But that did not keep Paul from serving the Lord in every way he could. He was not devastated by lack of recognition. If people, even Christian people, were oblivious to his importance he was able to deal with it by considering it their problemnot his. He knew that his ultimate recognition would come from the King of the universe (2 Timothy 1:11-12; 2 Corinthians 10:18; Romans 2:29, etc.), so the recognition of men was of little significance.

The Christian life presents a continuing combination of paradoxes, even to the Christian himself, let alone to the unbeliever. If Paul could see his life and ministry in the Lord as dying, and behold we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything, how then must the unbeliever see the Christian ministry? Usually the sees only the physical, visible aspects of lives totally committed to Christmartyrdom, discipline, sorrow, poverty, and destitution. This was the visible lot of the apostles, many of the first century Christians (see Hebrews 10:32-39), and is that of many followers of Jesus today. Especially is this the case with preachers and missionaries surrounded by societies which have outlawed freedom of speech and religion. And some of these circumstances apply to nearly every preacher who is unwilling to compromise the message and the ethics of God’s word.

Paul is not theorizing here. These wordsmartyrdom, discipline (Gr. paideuomenoi, chastening), sorrow, poverty, destitution (Gr. meden echontes, nothing having)describe the normal outward circumstances of the Christian life. Many Christians, especially in free and prosperous societies, are unwilling to admit Paul’s statement here as a characterization of the Christian life. They find no paradoxical dichotomies between the physical and spiritual aspects of their discipleship because they are physically free, untroubled, and prosperous. But still, the life of any Christian willing to sacrifice self and surrender all that he has (Luke 14:33), will experience these paradoxes. And he will be tempted to view them as a pagan would.

However, every preacher or missionary who faces martyrdom, chastening, sorrow, poverty, or destitution, may also experience life, joy, wealth and victory. That is the spiritual side of the Christian ministry. And the spiritual experience is the only experience that abides forever. The physical experience is momentary (see Romans 8:18; 2 Corinthians 4:16-18). Through the divine perspective (faith in God through his revelation, the Bible) every Christian can enter into that eternal experience right now (see Hebrews 11:1)! Paul did! There is no reason preachers of the gospel or Christians should ever be plagued with the problem of pagan perspective!

**2 Corinthians 6:11-13 Extending Christian Love: **Christian preachers and workers will always be plagued with the problem of pagan insensitivity when they extend true Christian love. Agape-love (God-like love) is love offered even to those who do not deserve it. It is love given without any expectation of reciprocation. It is not based on sentiment but it is a deliberate, rational act of caring and helping even when sentiments are contrary.

Paul’s expression, Our mouth is open to you, Corinthians; our heart is wide is graphic. It portrays complete, undisguised honesty. It offers complete exposure to vulnerability. Both Greek words used by Paul, aneogen (has been opened), and peplatuntai (has been enlarged), are perfect tense verbs indicating that Paul had extended himself fully in love to the Corinthians long before he wrote this letter and was still doing so. Paul had spoken to them and loved them without any reservations or restraints. He placed no qualifications on his love for them. They had undoubtedly hurt his feelings by their carping insinuations about his integrity (see 2 Corinthians 1:15 ff). They had demonstrated their immaturity and carnality by sinning against his apostolic message. But Paul was still as wide open in his mind and heart toward them as ever. He would verbally expose every recess of his mind and heart to them as before. He would give of himself completely as before. He is holding none of himself from themprotecting nothing of himself from them.

But what plagued Paul was they were restricting themselves. They were acting like non-Christians. The word translated restricted is the Greek word stenochoreisthe, and means, to reduce. The Corinthians were reducing the possibilities of a joyful fellowship with the apostle Paul by their own refusals to be as open and loving as Paul. These words are a classic description of the attitude and approach which must be used for the healing of alienations between Christian brethren and friends. Jesus exemplified this with his apostles (see John 15:12-17; Matthew 5:23-24; Matthew 18:15-22, etc.). Perhaps the Christians at Corinth had fully repented of their criticisms of Paul (see 2 Corinthians 7:5-11). But they were still limiting themselves the joy of complete brotherliness with Paul by restricting their own affections, They would not widen their hearts as he had. The Greek word splagchnois is translated bowels in the KJV, but, rightly affections in the RSV; literally the word means, inward parts, or viscera and encompasses the higher organs of the body such as the lungs, liver, and heartall considered to be the residence of human emotions. Man is created in the image of Almighty God. Therefore, man is by nature, mind, will and emotions. Paul is saying here that nothing stood between him and open, loving brotherhood with the Corinthians except their own feelings toward him. And there was no justification for these restrained feelings.

When Paul said, In return (for my open heart)I speak as to childrenwiden your hearts also, he was not accusing them of childishness (although their withholding of affection was childish), he was appealing to them as a father to children. His appeal was one of affection! He was their spiritual father. By his gospel preaching they were conceived and born (Acts 18:1-28), and by his preaching and epistles they were nourished. When Paul spoke of widening their hearts he used the past tense of the imperative (Gr. platunthete) indicating their hearts were not yet opened as his (perfect tense, peplatuntai) was and had always been. Imperative mood indicates Paul was imploring them to return his affections.

2 Corinthians 6:11-18

Applebury’s Comments

Scripture The Plea For Acceptance

2 Corinthians 6:11-18 Our mouth is open unto you, O Corinthians, our heart is enlarged. 12 Ye are not straitened in us, but ye are straitened in your own affections. 13 Now for a recompense in like kind (I speak as unto my children), be ye also enlarged.

14 Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? 16 And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore

Come ye out from among

them, and be ye separate,

saith the Lord,

And touch no unclean thing;

And I will receive you,

18 And will be to you a Father,

And ye shall be to me sons and daughters,

*Comments

Our mouth is open unto you.*Paul had urged the Corinthians not to receive the grace of God in vain. He continued the appeal by urging them to accept him as the servant of God through whom the message of grace and reconciliation had been preached to them. With a clear message, a pure heart, and sincere motives he urged them to understand his great love for them.

*Ye are not straitened in us.*The place the Corinthians occupied in the affections of Paul was not limited. His deep concern for them had led him to do more for them than for any other congregation among the many he had established. If there was any limitation, it was in their love for him. Some of them had come under the influence of false teachers and were failing to show proper respect for him as the one who had taught them to love the Lord. See 1 Corinthians 4:14-21.

*Now for a recompense in like kind.*Since Paul had boldly declared his love for them, he appealed to them as his children in Christ to demonstrate the same love for him.

*Be not unequally yoked with unbelievers.*Some have assumed that it would have been impossible for Paul to have written these words immediately after the fervent declaration of his deep love for them. They seem to think that the contrast is too great and that he could not have changed from the expression of love to one of criticism which they assume characterizes this passage. See 2 Corinthians 6:14-18; 2 Corinthians 7:1.

On these assumptions they build still another: That this section must have been taken from some other letter which he had written at another time. The absence of manuscript evidence to support the theory argues strongly against it. It also fails on two other counts: (1) This section, rather than being a rebuke is a continuation of Paul’s earnest appeal for the Corinthians to rid themselves of whatever thing that had caused them to limit their love for the one who had led them to Christ and whose love for them was like that of a father. (2) Paul’s writings abound in such sharp contrasts. For example, see his condemnation of the works of the flesh in contrast to his praise of the fruit of the spirit in Galatians 5:16-24. He did not hesitate to speak freely about his deep sorrow over someone who had fallen away from Christ and in the next moment tell of his joy as he contemplated the victory through Christ for all those who remain faithful to Him.

*with unbelievers.*This passage is invariably interpreted as having to do with marriage. But there is no evidence in the context to show that Paul had this subject in mind at all. He had discussed that subject at length in the first epistle. See 1 Corinthians 7:1-40. There, he indicated that marriage should be within the regulation of the Lord. He also gave instruction for the believer who was married to an unbeliever. The life of the believer was to be such that the unbelieving partner might be led to salvation in Christ. See also 1 Peter 3:1-2. There is no question, of course, that it would be better for both husband and wife to be believers in the Lord Jesus Christ.

In this context, Paul seems to be referring to those unbelievers who were disturbing the church and keeping them from the proper attitude of Christian love toward him. The series of questions that follow shows the utter incompatibility of belief and unbelief.

*what fellowship have righteousness and iniquity?*Can righteousness and lawlessness be partners? Some at Corinth seemed to think that these opposites could be yoked together. See 1 Corinthians 5:1-13 for an attempt to do so.

The Corinthians were not the only ones who have tried to do this. Some church people today excuse their bent to sinning by blaming Adam for their sinful nature and insist that John said that we sin every day. They miss the message of 1 John 1:8 by failing to read what he wrote in 1 John 3:1-10. They miss Paul’s point in Romans 7:17 by failing to read Romans 6:16-18.

*light with darkness?*These opposites cannot be yoked together as one team. John says, God is light and in him is no darkness at all (1 John 1:5). Then he adds, If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: but if we walk in the light as he is in the light, we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all sin (1 John 1:6-7).

Still some argue that there are no such absolutes in the Christian life. They insist that there must be some mixing of light and darkness, for we all sin; nobody is perfect. Nobody is perfect in the sense that he cannot commit an act of sin. See 1 John 2:1-2. But the fact remains that the Bible allows no such mixing of light and darkness. James says that God is the Father of lights, with whom there can be no variation, neither shadow that is cast by turning (James 1:17). Then he adds, wherefore putting away all filthiness and overflowing of wickedness receive with meekness the implanted word, which is able to save your souls. But be ye doers of the word, not hearers only, deluding your own selves (James 1:21-22).

*Christ with Belial?*Belial is Satan. Yoking a believer with an unbeliever is like attempting to yoke Christ with Satan. Could there possibly be any accord between Christ and the devil? What is there that belongs to the believer and at the same time to the unbeliever? Not Christ, nor salvation, nor heaven!

*temple of God with idols?*How could there possibly be any agreement between the temple where the Spirit of God dwells and a pagan temple where idols are kept? This is the climax of Paul’s argument showing that the believers at Corinth were not to be unequally yoked with unbelievers. Paul had warned them of the punishment for destroying the temple of God. See 1 Corinthians 3:16-17. Were they willing to risk destruction of the temple of God by attempting to mix unbelievers and believers in the church?

God had promised Israel that He would be in them and dwell in their midst and be their God. They were to be His people, but on the condition that they separate themselves from every unclean thing. Then He would be like a father to them and they would be like sons and daughters to Him. Will God tolerate anything less in the church?

Summary

As an ambassador of Christ, working together with God, Paul urged the Corinthians not to receive the gracious gift of righteousness as if it were an empty, meaningless thing. He reminded them of the prophetic word in which God had said to Israel, At an acceptable time, I heard you, and in a day of salvation I came to help you. Paul explained it by saying that the acceptable time is now, and the day of salvation is now. The whole Christian age that began on Pentecost and will end when Christ comes again is the day of salvation. But no individual has more than a lifetime in which to accept it. The Corinthians were in danger of failing to respond to the urgent plea to be reconciled to God. Paul had been careful not to give offense to anyone, so that no one could blame him if one should fail to respond to God’s plea to be reconciled to Him. Paul’s ministry was blameless in areas ranging from patience to power of God. He carried it on by weapons of righteousness, by glory and dishonor, by evil report and good report. He served as one who was unknown, yet well known; as one who was dying, but to the amazement of the disciples, he lived; as one severely punished, but not killed; as one who knew the meaning of sorrow, yet he always rejoiced; as having nothing, yet he possessed all things, for he was a child of the heavenly Father. Looking back on this frank explanation of his motives and experiences of his ministry in their behalf, Paul plead with the Corinthians to make room for him in their affections. His mouth was open, for he had been speaking openly and freely of his love for them. In his heart there was ample space for all the Christians at Corinth. Any restriction of affection was on their part, not his. He urged them to make room for him in their hearts.

Evidently the attack of false teachers on Paul had caused some of the Corinthians to have an improper regard for him. It became necessary for him to follow his declaration of love for them with a sharp warning: Stop becoming unequally yoked with unbelievers. The Old Testament regulation forbade yoking animals of different species together. See Deuteronomy 22:10. Putting an unbeliever in the same yoke with a believer was as bad as yoking an ox and an ass together. Believers in Christ are not in the same class with unbelievers.

To assume that this was a reference to the marriage of the Christian and an unbeliever is to miss the main import of the lesson. Some Christians at Corinth were married to unbelievers, and Paul had reminded them of their opportunity to win the unbelieving partner to Christ. Paul ordered them to stop the practice of being yoked with unbelievers without saying who the unbelievers were. We know he had ordered them to deliver the immoral person to Satan. A little leaven leavens the whole lump. Those who were denying the resurrection were like evil companionships that corrupt good morals. False apostles were ministers of Satan; they were to quit associating with such unbelievers. Paul used a series of contrasts to illustrate what he meant. Righteousness and lawlessness are opposites and cannot be mixed. The same is true of light and darkness. Christ has nothing in common with the devil. God’s temple cannot rest on the same foundation as that of the temple of an idol. Believers cannot be linked with unbelievers. Christians are to be separated from the defilements of sin so that God may dwell in their midst. Then He can be as a father to them, and they as sons and daughters to Him.

2 Corinthians 6:14-18

**Butler’s Comments

SECTION 3

In Associations **(2 Corinthians 6:14-18; 2 Corinthians 7:1)

14 Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has light with darkness? 15What accord has Christ with Belial? Or what has a believer in common with an unbeliever? 16What agreement has the temple of God with idols? For we are the temple of the living God; as God said, I will live in them and move among them, and I will be their God, and they shall be my people. 17Therefore come out from them, and be separate from them, says the Lord, and touch nothing unclean; then I will welcome you, 18and I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty.

**7 **Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God.

**2 Corinthians 6:14-16, Yoking: **It has never been the will of God that his chosen people should yoke themselves unequally (Gr. heterozugountes, from which we get the English, zygotes, and the prefix, hetero, yoked to one of a different kind) with unbelievers (see Exodus 23:2; Exodus 33:16; Exodus 34:11-16; Leviticus 20:26; Genesis 24:3; Genesis 28:1; Numbers 23:9; Deuteronomy 7:2-3; Joshua 23:6-7; Joshua 23:12; Judges 2:1-2; Ezra 4:3; Ezra 6:21; Ezra 9:12; Ezra 10:9-15; Nehemiah 9:2; Nehemiah 10:30; Nehemiah 13:3; Nehemiah 13:23-27; Psalms 1:1; Proverbs 4:14; Proverbs 24:1; Isaiah 52:11; Acts 2:40; Romans 16:17; 1 Corinthians 5:11; Ephesians 5:11; 2 Thessalonians 3:6; 2 Thessalonians 3:14; 1 Timothy 6:5; 2 Timothy 3:5; 2 John 1:10). The fact that God’s people continue to do so is a problem that plagues preachers and other spiritual leaders of the church. For the idea of yoking see, Matthew 11:29; 1 Timothy 5:18; 1 Timothy 6:1; Galatians 5:1; Acts 15:10; 1 Corinthians 9:9; Philippians 4:3).

Paul is not talking about necessary social associations here. He had already granted that Christians would often times have to be associated with unbelievers in mundane affairs (1 Corinthians 5:9-13). What the apostle seeks to forestall here is the uniting of a Christian with an unbeliever so that the Christian is actually working toward the same purpose as the unbeliever. There is an illustration in the O.T. in the prohibition against yoking together an ass and an ox in order to plough a field or do any other work (Deuteronomy 22:10; Leviticus 19:19). The apostle clarifies what he means in the following contrasts and opposites. What Paul says here relates to the opening words of this chapter, … we entreat you not to accept the grace of God in vain (2 Corinthians 6:1). William Barclay writes, The idea is that there are certain things which are fundamentally incompatible and were never meant to be brought together. It is impossible for the purity of the Christian and the pollution of the pagan to run in double harness. For the Christian to accept the grace of God and then join with any enterprise which is blatantly opposed to the will of God and dedicated to destroying righteousness and truth is vanity! It is self-deception!

The Christian cannot be in partnership with iniquity (Gr. anomia, lit. lawlessness). It is an impossibility! Jesus declared, No man can serve two masters. (Matthew 6:24; Luke 16:13; James 4:4). No man can be a friend of God and a friend of the world at the same time. No man can obey conflicting orders or realistically serve two opposing sovereigns! The Christian must love righteousness and hate lawlessness (Hebrews 1:9).

Paul continues, What fellowship has light with darkness? Light (Gr. photi) has no communion (Gr. koinonia) with darkness (Gr. skotos). Where one is the other cannot be! Another impossibility! (see Ephesians 5:8-11; 1 John 1:5).

What accord (Gr. sumphonesis, from which we get the English word, symphony) has Christ with Belial (Gr. Beliar, lit., worthlessness, ruin, desperate wickedness). The word Belial came to be used as a name for Satan. Christ gathers, Satan scatters (Matthew 12:22-32). Where one is the other cannot be! Another impossibility! Neither can a man be a believer and an unbeliever at the same time. Therefore the believer must not unite himself, or make himself part of (Gr. meris) anything dedicated to producing unbelief. If he does, he becomes an unbeliever. It is impossible to be a believer while working at the same time to produce unbelief!

The last phrase, What agreement has the temple of God with idols? is conclusive. The word agreement is from the Greek word sugkatathesis and means literally, stand together with. It was a word common to the Greek culture of that day and meant, to approve by putting the votes together. Idols, false gods, and everything for which they stand, lying, wickedness, and hurtfulness, vote as one. They all agree in opposing the God of truth. Every new idol or image added to history’s pantheon of false gods votes the same. But can any one of these false gods be brought into the temple of God (the Christian’s heart), there to speak and vote for truth, righteousness and love? Never! No false god will ever vote in unison with the True God. Christians cannot be joined to idols! (Acts 15:20; Acts 15:29; Acts 21:25; 1 Corinthians 10:6-22; 1 Corinthians 12:1-3; 1 Thessalonians 1:9; 1 John 5:21). Covetousness is idolatry.

Believers, individuals united to Christ in covenant relationship, are the temple of God. The Spirit of God resides in those who have believed in his Son and obeyed his revealed will. God allowed his chosen people in ancient times to build an ornate temple in which they might congregate and glorify his name. But no building, however ornate, could ever be the residence of God. He does not dwell in temples made by human hands (Acts 7:47-50; Acts 17:24; Isaiah 66:1-2; John 4:20-21). In symbolic form God’s presence was in the holy of holies of the Hebrew tabernacle and temple. But in reality his presence has always been in the hearts and minds of believers (Psalms 51:10-11; Psalms 148:10; Isaiah 63:11; Ezekiel 11:19; Ezekiel 18:31; Ezekiel 36:27; Ezekiel 37:14; Haggai 2:5; Numbers 27:18; Romans 8:5-17; 1 Corinthians 3:16; Ephesians 2:21-22; 1 Peter 2:5). Jehovah God is the Absolute Sovereign of everything that exists. There is no other sovereign. Any man who wishes the Absolute Sovereign to dwell in him cannot allow another god to dwell there. Jehovah cannot be other-yoked with idols in man’s heart. Jehovah votes for absolute truth; idols vote for absolute falsehood!

The RSV double spaces its text between 2 Corinthians 6:13 and 2 Corinthians 6:14 and between 2 Corinthians 7:1 and 2 Corinthians 7:2. This emphasizes the parenthetical nature of the passage. But that should not necessarily lead us to think of the passage as disconnected to the subject under discussion here! Such momentary digression is certainly in keeping with Pauline literary style in Romans, Ephesians, Hebrews and other works. But remember the context. Paul has been vindicating himself against slanderous opponents. He has also been pleading with the Corinthian believers to reckon themselves new creatures in Christ, with new constraints and new perspectives. It is altogether plausible to suggest that the unbelievers of 2 Corinthians 6:14 are those opposing and slandering Paul to the Corinthian church. In fact, it appears there were unbelievers within the church there denying the resurrection (1 Corinthians 15:1-58). Paul is exhorting the believers in Corinth to clearly separate themselves from these unbelievers. There also appears there are unbelievers trying to call themselves Christians and worship idols at the same time (1 Corinthians 8:1-13; 1 Corinthians 9:1-27; 1 Corinthians 10:1-33). When Paul uses the word heterozugountes, yoked to one of a different kind, he is admonishing the Christians at Corinth they cannot live in the church with someone who does not share their presuppositions.

Whatever this passage means, it cannot forbid members of the Christian Church to be married to spouses who are believers from other denominations. There are believers in all denominations. We believe denominationalism is a spiritual error. Christ is not pleased with its perpetuation. But then, there are numerous spiritual errors being perpetuated within the Restoration Movement with which Christ is not pleased. Are we to think Paul’s plea for separation in this text is for separation from every person who believes the Bible is God’s inspired word and Jesus is his divine Son, though they may sincerely obeying differently than we because they have never been privileged to see as we have seen? Never! Whatever this passage means, it cannot mean the absolute prohibition of the marriage of a believer to an unbeliever. First, the context forbids any such interpretation; no mention is made here of the marriage relationship. Second, the Greek tense of the verb, heterozugountes, present tense participle, would literally be translated, Do not go on being yoked to one of a different kind.. That would contradict what the same apostle wrote in 1 Corinthians 7:12-13. While the Old Testament (see references cited above) forbids Hebrews from marrying foreigners, the prohibition was clearly concerned with maintaining separation from idolatry. Joseph married Asenath, daughter of an Egyptian priest (Genesis 41:50); Moses married a Midianite (Exodus 2:21); Hosea was commanded by God to marry a woman with a spirit of harlotry (Hosea 1:2) and when she deserted him and wound up in the slave market, Hosea was told to go love again a woman who is an adulteress (Hosea 3:1-5).

This passage focuses contextually on all that has been said in Chapter s 5 and 6. Contextually, Paul is giving a call for believers in the church at Corinth to separate themselves from the unbelieving, wicked opponents who are slandering him. What Paul has done is to take his usual argument against idolatry and apply it to those in Corinth seeking to destroy his ministry to the truth.

**2 Corinthians 6:17-18; 2 Corinthians 7:1 Yielding: **The place of God’s abode is to be always pure. That which is false, in rebellion against God, and hurtful cannot abide where God abides. Otherwise, God is false, impotent and unworthy of trust or adoration. God dwells in believers and believers are the church. The church must not yield to pagan influence of any kindneither theological nor ethical. The church must come out and be separate from false doctrine and false living. And Paul had to deal with both circumstances in his letters to Corinth.

Plainly, he has in mind here the arrogance the Corinthians had in refusing to immediately discipline (drive out) the man living an adulterous life with his father’s wife (1 Corinthians 5:1 ff). That is apparent from Paul’s subsequent discourse in 2 Corinthians 7:11-13.

Paul quotes from (or paraphrases) a variety of Old Testament passages here to prove his point that wickedness cannot be tolerated where God dwells (Leviticus 26:11-12; Isaiah 52:11; Ezekiel 20:34; Jeremiah 51:45; Isaiah 48:20; Jeremiah 50:8; Zechariah 2:6-7; 2 Samuel 7:14; Exodus 25:8; Ezekiel 37:27; Jeremiah 31:1). For 2 Corinthians 6:18 see Hosea 1:10 and Isaiah 43:6. God’s chosen people in the Old Dispensation, warned over and over not to yoke themselves to gods of a different kind, would not separate themselves from idolatry and heathen wickedness. They eventually became, in fact, worse than their heathen neighbor-nations in idolatry and wickedness (see Jeremiah 2:11; Jeremiah 18:13). In the Revelation given to John concerning the seven churches of Asia Minor, an angel, with authority and splendor, cried with a loud voice to the church surrounded by the idolatry and licentiousness of the Roman empire, Come out of her, my people, lest you take part in her sins, lest you share in her plagues.. (Revelation 18:4). No matter how difficult it may be, it will always remain true that Christians must separate themselves from anything and anyone that is opposed to God and what God has declared right. The Lord never promises separation from ungodliness will be easy (Matthew 7:13-14; Luke 13:23-24; Matthew 18:23-26; John 15:18-21; Matthew 10:34-39; Luke 12:49-53; Luke 14:25-33). The Greek word translated separate is aphoristhete. It is a compound of apo, from, and horizo, boundary, limit, fixed point. Horizo is the word from which we have the English word, horizon. Paul is saying that Christians must Come out from the midst of them (unbelief) and fix themselves away from unbelievers. Believers are not to touch (Gr. haptesthe, fasten or cling to) anything that defiles or dirties (Gr. akathartou, unclean). This means anything that defiles spiritually. Anything in opposition to the will of God is unclean.

There is a cost which must be paid to follow Jesusseparation from whatever is disapproved by Jesus and his word. But what a reward! The separated one is welcomed (Gr. eisdexomai, taken by the hand, taken hold of) by God into God’s eternal family like the father welcomed the prodigal son (Luke 15:11-24). The cost for separation from ungodliness is infinitesimal compared with the reward!

It is unfortunate that our English translations are marked with a chapter division between 2 Corinthians 6:18 and 2 Corinthians 7:1. Chapter 7, 2 Corinthians 6:1, is plainly the concluding statement of this passage about holiness and separation. There were no chapter divisions when Paul wrote this letter in Greek. Chapter divisions were inserted by Stephen Langton in the thirteenth century. And verse divisions were inserted by Stephanus, the Paris printer, in the sixteenth century. We will treat 2 Corinthians 7:1 here.

Since God has promised judgment (2 Corinthians 5:10-11) for the impenitent and gracious adoption (2 Corinthians 6:16-18) for the separated, it is imperative that we have a catharsis (Gr. katharisomen, cleansing) from every pollution (Gr. molusmou, filthiness, foulness) of body and spirit. Body, soul and spirit make up the whole man (1 Thessalonians 5:23). A man cannot keep his body pure but sin with his mind and expect Christ’s approval (cf. Matthew 5:21-30). Nor should the Christian try to justify himself by saying he keeps his mind pure so it doesn-’t matter what he does with his body. That Gnostic sophistry is thoroughly denounced by Scripture (1 John 3:4-10, etc.).

The last phrase is most significant. Paul instructs Christians precisely as to how this separation and cleansing is to be accomplished. It is done by perfecting holiness in the fear of God (Gr. epitelountes hagiosunen en phobo theou). The word epitelountes is a present tense participle derived from the word teleios which means, to complete, to finish, to bring to its goal. In other words, we reach the goal of holiness (we are separated, cleansed) in the fear of God! The fear of God is a healthy (cathartic) attitude! Peter tells us to pass the time of our sojourning here in fear (1 Peter 1:17). Only the fear of God will purge a world in rebellion against God of its wickedness. Only the fear of God will restore that sense of awe, respect and worship that is absent from both the church and the world. Isaiah wrote, … when thy judgments are in the earth, the inhabitants of the world learn righteousness. If favor is shown to the wicked, he does not learn righteousness; in the land of uprightness he deals perversely and does not see the majesty of the Lord. (Isaiah 26:9-10). The Psalmist said, When he slew them (the Israelites in the wilderness) they sought for him; they repented and sought God earnestly. (Psalms 78:34). See sermon notes at the end of this chapter, Judgment Begins at the House of God.

The scriptures bear witness that a significant contributing factor to purging the church of its plague of paganism is consistent proclamation of the judgment and fear of God. Paul says so in this very text! The goal of holiness is reached through the fear of God. And so Paul has dealt with another problem that plagues preachersthe problem with paganism. Paganism now, as then, is at times an attraction in which preachers may be tempted to indulge, or it surrounds a preacher like a plague in those to whom he ministers. And how did Paul deal with it? By first appealing to the brethren at Corinth to remember how much he had opened up his heart in love to them and pleading with them to reciprocate the same kind of openness. And, second, by reminding the brethren of the incongruity of yoking belief to unbelief. And, third, by pointing out that holiness is brought to its goal through the fear of God. Not a bad plan for the church to follow in any age!

Old Green Commentaries

The College Press Bible Study Textbook Series — 59 volumes by 25 authors, published between 1961 and 1992 and affectionately known as the 'old green' commentaries for their green hardback bindings. Each volume is a commentary, workbook and teaching manual in one, written by Restoration Movement …

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Old Testament

GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH EZR NEH EST JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAH HAB ZEP HAG ZEC MAL

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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