2 Corinthians 6 · Robertson's Word Pictures
1Working together with him (sunergountes). We are co-workers, partners with God (1Co 3:9 ), in this work of grace.
In vain (eis kenon). Into emptiness. The plan of God, the work of Christ on the Cross, the pleas of the ambassador may all be nullified by the recipient of the message.
2Behold, now is the acceptable time (idou nun kairos euprosdektos). Here is another "Pauline parenthesis" (Plummer) as in 5:7 by the quotation from Isa 49:8 . The LXX has dektos (dekto) verbal of dechoma, but Paul employs the double compound (eu, pros, dektos), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.
3Giving no occasion of stumbling in any thing (medemian en meden didontes proskopen). Proskope, late word (Polybius, LXX), from proskopto, to strike against, to stumble. Only here in N.T. Note double negative in the Greek.
That the ministry be not blamed (ina me momethe e diakonia). Negative purpose (ina me). First aorist passive subjunctive of old verb momaoma from momos, blot, blemish. One can read with profit J. A. Hutton's Warrack Lectures, That the Ministry Be Not Blamed.
4But in everything commending ourselves (all' en pant sunistanontes eautous). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as
ministers of God (os theou diakono) under three aspects, the first with
in (en) verses 3- , the second with
by (dia) verses 7b,8 , the third with
as (os) verses 9-10. The negative view with en we have in verse 3, then the positive in verses 4- . Each word carries a story that can be filled in from Paul's own life as a preacher with an echo in that of us all.
In distresses (en stenochoriais). In tight places ( 12:10). Late word from stenochoreo (see on 4:8).
5In stripes (en plegais). In blows, wounds (Lu 10:30; 12:48; Ac 16:23,33 ). Our plague.
In tumults (en akatastasiais). See on 1Co 14:33 ). Instabilities, often from politics.
In watchings (en agrupniais). In sleeplessnesses, instances of insomnia. Old word, in N.T. only here and 11:27. Paul knew all about this.
6In love unfeigned (en agape anupokrito). Late and rare word (a privative and upokritos, from upokrinoma) This is the only love that is worth while (Ro 12:9 ).
7On the right hand and on the left (ton dexion ka aristeron). Offensive weapons (oplon) on the right, defensive on the left. See 1Th 5:8; Eph 6:11 for Paul's description of the panoply of God and Ro 6:13 for the phrase "weapons of righteousness," the only kind that will stand the strain. See also Book of Wisdom 5:18ff.
8By glory and dishonour (dia doxes ka atimias). Here dia is no longer instrument, but state or condition. Doxa here is glory. See Ro 9:21; 2Ti 2:20 for contrast between honour and dishonour (time, atimia).
By evil report and good report (dia dusphemias ka euphemias). Play on the words with prefixes dus- and eu- and pheme. Dusphemia is a late word, only here in N.T. Euphemia, old and common word, only here in N.T.
As deceivers and yet true (os plano ka aletheis). Paul takes up os now in place of dia which succeeded en. Note use of ka in sense of "and yet" (adversative). Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. planao, to lead astray, used of Christ, Joh 7:12 ). In N.T. only here; Mt 27:63 (of Christ by Pharisees); 2Jo 1:7 . "In the Clementines St. Paul is expressly described by his adversaries as planos and as disseminating deceit (planen)" (Bernard). Such slander from one's enemies is praise.
9As unknown and yet well known (os agnooumeno ka epiginoskomeno). "As ignored (as nonentities, obscure, without proper credentials 3:2) and yet fully recognized (by all who really matter as in 11:6)."
And behold, we live (ka idou zomen). Cf. the hazards of his life (1:8; 4:10; 11:23 ). His whole career is full of paradox).
10Always rejoicing (ae chairontes). Even in sorrow (11:9; 1Th 5:16; Ro 5:3-5; 9:2; Php 2:18,27; 3:1; 4:4,15 ).
Yet making many rich (pollous de ploutizontes). Old word from ploutos (wealth), to enrich. Spiritual riches Paul has in mind as in 1Co 1:5 (cf. Mt 5:37 ).
As having nothing and yet possessing all things (os meden echontes ka panta katechontes). Contrast between meden (nothing) and panta (all things, cf. 1Co 3:22 ) and echo (to have) and katecho (to hold down, to hold fast). Play on words (simple and compound) as in 3:2; 4:8 . Climax of Paul's panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2:14.
11Our mouth is open unto you (to stoma emon aneoigen pros umas). Second perfect active indicative of anoigo and intransitive, stand open. He has kept back nothing in his portrayal of the glory of the ministry as the picture of the open mouth shows.
Our heart is enlarged (e kardia emon peplatunta). Perfect passive indicative of old verb platuno, to broaden, from platus, broad. In N T. only here and Mt 23:5 (cf. phylacteries). Hence his freedom of speech for "out of the abundance of the heart the mouth speaks" (Mt 12:34 ).
12Ye are not straitened in us (ou stenochoreisthe en emin). The same figure as in verse 11. See on 4:8 for stenochoreo. There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections (splanchna for affection as in Jas 5:11; 1Pe 3:8 ).
13Now for a recompense in like kind (ten de auten antimisthian). No example of this expressive word outside of this passage and Ro 1:27 and later Christian writers. Paul may have found it in use in the Koine vernacular or he may have coined it from antimisthos, remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed.
Be ye also enlarged (platunthete ka umeis). As I have been (verse 11). First aorist passive imperative of platuno.
14Be not unequally yoked with unbelievers (me ginesthe eterozugountes apistois). No other example of this verb has yet been found, though the adjective from which it is apparently formed, eterozugos (yoked with a different yoke) occurs in Le 19:19 of the union of beasts of different kinds. In De 22:10 we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (me ginesthe present imperative, not me genesthe aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. Eph 5:7 . Paul gives as the reason (gar) for this prohibition five words in questions to distinguish the contrasts.
Fellowship (metoche). Sharing with and followed by associative instrumental case of dikaiosune (righteousness) and iniquity (anomia). A pertinent challenge today when church members wink at violations of laws of the land and laws of God.
Communion (koinonia). Partnership to light (phot dative case) with (pros), facing darkness.
15Concord (sumphonesis). Symphony. Late word from sumphoneo, only here and ecclesiastical writers, though sumphonema in the papyri.
Belial (Belial). Transliteration of Hebrew word for worthlessness and applied to Satan (Book of Jubilees 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil.
Portion (meris). The fourth of the words. Here by "unbeliever" (apistou) Paul means "disbeliever," not just an unconverted man who yet approves Christ.
16Agreement (sunkatathesis). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri ek sunkatatheseos means "by agreement." On the temple of God and idols see 1Co 10:14-22 . See Lu 23:51 for the verb sunkatatithem.
For we are the temple of the living God (emeis gar naos theou esmen zontos). We, not temples (Ac 7:48; 17:24; 1Co 3:16; 6:19 ).
As God said (kathos eipen o theos). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Le 26:11f.; Isa 52:11; Eze 20:34; 37:27; 2Sa 7:8,14 ). Plummer notes that at the beginning "I will dwell in them" (enoikeso en autois) is not in any of them. "As God said" points to Le 26:12; Eze 37:27 .
17Saith the Lord (lege Kurios). Isa 52:5; Eze 20:33 . Cf. Re 18:4 .
Unclean thing (akathartou). Or unclean person. Genitive case is the same for both.
18Saith the Lord Almighty (lege Kurios pantokrator). 2Sa 7:8 . This use of eis is a Hebraism for Hebrew le instead of predicate nominative. Pantokrator (pas, krateo, Ruler of all) is common in the LXX. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation.
2 Corinthians 7