2 Corinthians

6:1-13

4. The character of Paul's ministry, 3:1-6:13

ix] An appeal for reconciliation

Having explained his ministry of reconciliation (his work of evangelism, his gospel ministry, 5:11-21) Paul now calls on his readers to be reconciled to him, to accept his gospel ministry among them, a ministry of "considerable endurance." "We urge you not to receive God's grace in vain", v1, but rather to "open wide your hearts", v13. So, we have in our passage for study an appeal to the Corinthian believers to fully accept their apostle and his gospel.

i] Context: See 3:1-6. This passage concludes Paul's defense of his ministry, although Barnett links the following exhortation / pastoral / appeals section, 6:14-7:1/4/16.., with the apologetic / defense passages, while Furnish thinks that the exhortation / "appeals" section begins at 5:20. As is often the case, there is some disagreement with the unit size. Barnett, Furnish and Harris opt for 6:3-10, Thrall ("Beginning of direct appeal and further defense of apostolic conduct"), Barrett ("An appeal for a response to God and his ambassador"), Bruce ("Apostolic entreaty"), Kruse ("An appeal for reconciliation") and Martin ("Paul's appeal for an open heart"), opt for 6:1-13, while Plummer, Best and Naylor go for 6:1-10. The passage does seem to be part of Paul's apologetic and works well as a conclusion in that it serves, as Kruse states, as "an appeal for reconciliation."

ii] Background: See 1:1-7.

iii] Structure: An appeal for reconciliation:

iv] Interpretation:

v] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.

An appeal for reconciliation, v1-13: i] An exhortation to receive the grace of God operative in Paul's gospel, v1-2. The living God has acted toward lost humanity in Jesus Christ to give life so that we might live no longer to ourselves, but live for God, 5:15. Paul and his team labor to this end. He now calls upon his readers to accept "God's grace" (God's free gift of the benefits of Christ's death and resurrection) operative through his ministry. He is calling upon them to accept "his gospel" and his ministry. Obviously, the Corinthians made an initial response to the gospel, but "their practice did not measure up to their profession as Christians, their lives were so inconsistent as to constitute a denial of the logical implications of the gospel, namely that Christ died for them so that they may no longer live to themselves but to his glory", Hughes.

de kai "-" - but/and and = also. Both together serve as transitional connectives, de contrastive, and kai adjunctive, lit., "but also", indicating the next step in the argument. Barnett sees a connection with the preceding passage in the terms of; "but there is more to be said."

sunergounteV (sunergew) pres. part. "as God's fellow workers" - working together, working with. The participle is adverbial, probably causal, "because / since you/we are God's fellow workers." The Greek does not have "God" so it could be "working with [you Corinthians]", but God fits better. Also, it not clear who the fellow works are. Is it Paul and his team, or the Corinthians. "Since we are God's fellow works" seems best.

parakaloumen (parakalew) pres. "we urge [you]" - we urge, exhort, encourage [you]. Possibly along with God, or better Paul himself (a royal / epistolary plural), the apostles, or Paul's missionary team.

dexasqai (decomai) aor. mid. inf. "receive" - [not] to receive. The infinitive is being used to form a dependent statement of indirect speech expressing what Paul is encouraging his readers not to do, namely "that you not receive the grace of God for no profit." The aorist most likely points to the receiving of God's grace at conversion. Receiving God's grace without results ("in vain") may refer to a failure on the part of the Corinthians to produce fruit worthy of their salvation, but more likely it refers to their adoption of "another gospel" which has replaced the gospel of God's grace and therefore undermined their salvation, a salvation which is wholly dependent on the grace of God appropriated through faith.

qeou (oV) gen. "God's" - [the grace] of god. The genitive is possibly ablative, source / origin, "the grace from God", or adjectival, attributive / idiomatic, "the grace which flows from God / which God gives / bestows / ...."

eiV "in" - to, into. Here spacial, "toward no profit", or expressing purpose, "for / with a view to no profit."

kenon (oV) "vain" - empty, without purpose, without results. "You have received the grace of God. We therefore urge you not to let it go for nothing", Barclay.

The Bible quotation Paul uses here reminds the Corinthians that they can now share in the blessings foretold by Isaiah - salvation and the indwelling presence of the Holy Spirit. The implication is that they are in danger of missing out on God's "favor". By failing to accept the authority of Paul's teaching, some members are negating the message of salvation.

gar "for" - Introducing a causal clause explaining why the Corinthians must not let God's mercy slip away from them by following another gospel, because, as stated in Isaiah 49:8 LXX, now is the day of God's favor, the day when his eschatological grace is being poured out on all mankind. The Corinthians are in danger of missing out on "the day", which danger is the purpose behind Paul's letter to them, and particularly the driver for his apologetic in 2:18-6:13.

legei (legw) gar "he says" - he says. Here with the sense "thus says the Lord." Possibly "scripture says", but "God says" is better. The subject is actually unstated.

kairw/ (oV) dat. "in the time" - in a time. The dative is adverbial, temporal. The time is special since it is God's time; "the time of eschatological opportunity", Cullmann.

dektw/ dat. adj. "of my favor" - acceptable. The time when God extends his grace to mankind is a "favorable", or "a happy time."

ephkousa (epakouw) aor. "I heard" - i heard, listened to [you]. Particularly in the context of prayer.

ebohqhsa (bohqew) aor. ind. act. "I helped" - [and in a day of salvation] i helped [you]. The aorist being punctiliar expresses completed action on God's part.

en + dat. "in" - in. The preposition here is temporal.

swthriaV (a) gen. "of salvation" - The genitive is adjectival, attributive, limiting day. "The eschatological reality of the now-arrived day of salvation is the bedrock for God's twice given appeal through Paul to them: a) that they be reconciled to God and b) that they do not receive the grace of God in vain", Barnett.

ebohqhsa (bohqew) aor. "I helped" - I assisted in supplying what may be needed.

idou "I tell you" - behold. Emphatic interjection.

nun "now" - now. Temporal adverb. The kingdom of God is at hand / now (but also not yet!), renewing the covenant and thus realizing the covenant promises. We don't have to wait for the day of God's favour; it is here.

euprosdektoV adj. "[is the time of God's] favor" - [is a time] favorable, acceptable, welcome [behold now is a day of salvation]. The word is stronger than the root word "acceptable." The "favorable time" stands in apposition with the "day of salvation" / the "salvation day."

ii] Paul again defends his ministry, v3-10. Paul's desire that the Corinthians accept his ministry is already evident in the integrity of his mission. He, and his team, have sought to give no offense. In fact, in every way they have sought to commend the gospel by their behavior, cf. 1Cor.1:17, 9:27. He goes on to make his point in a series of apostolic sufferings set out in contrastive pairs:

Moule suggests that the lyrical nature of the passage means that a literal translation of the different prepositions is not possible. Note the flexible approach of Bruce below, or the Berkeley translation.

didonteV (didwmi) pres. part. "we put" - [not in anything] giving. The function of this participle in somewhat unclear, but if we follow Barnett, it, along with sunistanteV, "commending [ourselves]", v4, is linked with the participle sunergounteV, "being fellow workers", v1, modifying the verb "we urge". So, taken as adverbial, causal, "because we are God's fellow workers, .... and because we put no stumbling block in anyone's path, .... but rather commend ourselves in every way, namely ....... then on this basis we urge you to not let God's grace go for nothing."

mhdemian en mhdeni "no" - not in anything, in no way at all. A double negative construction, with a modal preposition en expressing manner, to emphasize that Paul has at least made sure that his ministry has in no way tripped up the Corinthians.

proskophn (h) "stumbling block" - a cause for stumbling, something to trip over / against. "Stumbling block" in the sense of undermining the salvation of the Corinthians.

iJna mh + subj. "so that ..... not" - lest. Introducing a negated purpose clause, "in order that not" = "lest our ministry be discredited."

mwmhqh (mwmaomai) subj. "discredited" - [the ministry] be found at fault, defective, blamed. Blamed by whom? The Corinthians found fault in Paul and his ministry, but what is important is that Paul and his ministry is not found wanting and thus discredited in God's sight.

The situation faced by Paul / the apostolic team, lines up with the difficult circumstances always faced by "God's servants."

"endurance" - hanging-in-there in the face of trouble, Rom.5:3, James 1:3.

"afflictions" - the troubles promised by Christ, John 16:33.

"hardships" - testing circumstances that cannot be avoided. Especially those caused by preaching the gospel, 1Cor.9:16.

"distresses" - calamities, situations of utter perplexity.

"in beatings etc." - the full range of troubles.

alla "rather" - but [in everything presenting ourselves]. Adversative, as NIV.

wJV "as" - as. Not here as a comparative, but rather expressing a characteristic quality; Paul is not like a servant of God, but is a servant of God.

qeou (oV) gen. "of God" - [servants] of god. The genitive is adjectival, possessive and is fronted for emphasis, ie., placed before the head noun diakonoi, "servants, ministers."

sunistanonteV (sunisthmi) pres. part. "we commend" - recommend, commend / show, prove / hold, bring together. The participle is adverbial, as "putting, causing to happen", v3. Here, Paul may be saying that his "great endurance" etc. proves him to be God's servant, but it is more likely he means that as God's servant, his "great endurance" etc. commends him, and such commendation is of far more value than letters of introduction from approved church representatives etc.

en + dat. "in" - in [everything]. Possibly adverbial, expressing manner, "in every respect", or temporal, "on every occasion", or space / sphere, "in every circumstance" ........ "we commend ourselves."

en + dat. "in [great endurance]" - in [endurance much]. Here, and in the next nine uses, this preposition may be taken to express space / sphere, "in the midst of", but some usages in this list could be instrumental, "by much endurance", or adverbial / manner, "with much endurance." Note how Bruce translates en in his translation: "We endeavor rather to commend ourselves as true servants of God, showing the utmost patience amid affliction, distress, privation, beatings, imprisonments, riots, hard labour, sleeplessness, fasting. We seek to be characterized by purity of life, spiritual knowledge, forbearance and gentleness, by the grace of the Holy Spirit and unfeigned love, while we proclaim the truth in the power of God."

qliyesin (iV ewV) "troubles" - [in] afflictions ...... pressure.

anagkaiV (h) "hardships" - [in] anguish, necessities. Plural and therefore, possibly "tortures".

stenocwriaiV (a) "distress" - [in] distress. The word has the sense of crushed, confined.

plhgaiV (h) "beatings" - [in] beatings, woundings.

fulakaiV (h) "imprisonments" - [in] detentions, incarcerations.

akatastasiaiV (a) "riots" - [in] mobbed, disorders

kopoiV (oV) "hard work" - [in] heavy labor. Reflecting Paul's practice of working for his own keep.

agupniaiV (a) "sleepless nights" - [in] watchings.

nhsteiaiV (a) "hunger" - [in] fasting. Here obviously of going hungry, probably not by choice due to spiritual discipline.

Having described the external circumstances of his life (from a human perspective, signs of weakness or even of hidden sin, but in truth, signs of a prophet), Paul describes the inner moral characteristics of his life.

gnwsei (iV ewV) "understanding" - [in purity in] knowledge [in longsuffering, in kindness]. "Christian insight and tact, a conscious sensitivity to God's will", Kelly.

en pneumati aJgiw/ "in the Holy Spirit" - in purity of spirit. It is very unlikely that in a list of moral qualities Paul would drop in the third person of the Trinity. The reference here is most likely similar to 1Cor.7:34, "pure in both body and spirit", the possession of spiritual graces, although most translations think the third person of the trinity is intended. The preposition en as in v4.

Paul now turns to his work as a preacher, noting three particular qualities. His preaching was: a) "in truthful speech" - literally a "word of truth", "message of truth"; b) "in the power of God" - it wasn't Paul's eloquence, but the powerful operation of the Spirit of God which made the gospel effective; c) "through weapons of righteousness" - more rightly, "with the armor of righteousness", ie., the armor supplied by God. cf., Rom.6:13, 13:12.

en "in" - See v4.

alhqeiaV (a) gen. "truthful [speech]" - [word] of truth. The genitive is probably adjectival, attributive, as NIV.

qeou (oV) gen. "of God" - [in power] of god. The genitive is probably adjectival, possessive, but possibly ablative, source / origin, even subjective, "the activity of God."

dia + gen. "with [weapons]" - through, by means of. Instrumental, means, although for the first of the three uses of this preposition in Paul's series of contrasts, the NIV has opted for accompaniment / attendant circumstance, "with" (Harris thinks the first is instrumental and the next two attendant circumstance, further indicating that Moule is probably right in suggesting that in this context it is not possible to properly classify the prepositions used here). Paul now lists three different situations dia, "through which", his ministry is commended to the Corinthians. Such are far more valuable than the letters of introduction waved around by the judaizers.

twn oJplwn (on) "weapons" - the weapons. The weapons (a sward to the right and a shield to the left??) express the idea of being "fully equipped for righteousness", Barrett.

thV dikaiosunhV (h) gen. "of righteousness" - of righteousness. The genitive is most likely adjectival, epexegetic, limiting "weapons", although possibly attributive, "righteous weapons." Zerwick thinks it is objective, "weapons for which to fight for righteousness", while Turner thinks it is subjective, "weapons supplied by righteousness." The meaning of "righteousness" is always difficult to discern. Paul may mean the righteousness that is ours by means of our incorporation in Christ, or he may mean his own moral behavior, his honesty etc., - an honorable life dulls the barbs of criticism. Furnish opts for "the weapons that God's righteousness has provided." Whatever the sense, the Lord has armed Paul to stand against the assault of his enemies.

twn dexiwn adj. "in the right hand" - of the right [and of left]. The genitive is probably ablative, source / origin, "from the left."

In v8-10 Paul describes a standard twofold response to his gospel ministry - acceptance and rejection. He then goes on to describe the paradoxical life he has lived - "having nothing, possessing everything."

dia + gen. "through" - through, by means of. As already noted, it may not be possible to ascertain the exact sense of these modifying prepositions. So, for example, Harris opts for a more local sense here, "in the midst of" - Paul's being in the midst of this circumstance commends him; "we have known honor and we have known disgrace", Barclay. An instrumental sense seems best; "through honor and shame", Berkeley.

atimiaV (a) "dishonor" - [honour] and dishonour, disgrace, rejected.

eufhmiaV (a) "praise" - [through ill repute and] good repute.

wJV ...... kai "regarded as ...... yet ...." - as if, like. Together serving to introduce a correlative construction of contrasting sets, initially of accusative substantives, and then substantive participles, which contrasts provide an assessment of Paul's ministry and further the commendation of this ministry to the Corinthians. The wJV here is adverbial, comparative / modal, "as seeming to be", Furnish, indicating "some ways in which the apostles are regarded by the world at large (particularly how Paul is regarded by the judaizers)." The kai is obviously adversative giving the sense of each set: "as seeming to be ...... and yet ........"

planoi (oV) "impostors" - deceivers, importers [and yet true]. "As seeming to be deceivers" could be a facetious comment, eg. "crafty fellow that I am", 12:16, although it seems best that Paul is stating how he is viewed by many; "considered impostors when we are honest", Berkeley.

agnooumenoi (agnoew) pres. part. "regarded as unknown" - [as if] being unrecognized, not worth knowing [and yet being well known]. This participle, as with those following through to v10, technically serves as a substantive, predicate nominative of an assumed verb to-be, translated verbally, given that its use is rhetorical. "When Paul's heart was all ablaze with passion, as in 2 Corinthians, he did pile up participles like boulders on the mountainside, a sort of volcanic eruption", Robertson. Possibly "without proper credentials", Plummer. "Of whom nothing was known", Leitzmann, so "not recognized as an apostle", Barrett.

apoqnhskonteV (apoqnhskw) pres. part. "dying" - [as if] dying [and yet]. "As seeming to be / viewed as dead"; "they call us dying men and see, we live; chastised, yes, but not put to death", Cassirer.

zwmen (zaw) pres. "we live on" - [behold] we live. "We are alive." The idea is possibly theological in that Paul has died in Christ and is now alive in him, but see below.

paideuomenoi (paideuw) pres. pas. part. "beaten" - [as if] being chastises, punished, disciplined [and yet not being put to death]. The idea here possibly comes from Paul's dying and living in Christ. In Christ we are vicariously punished and condemned by grace through faith, but do not die in that Christ pays the penalty for our sins. Yet, it seems more likely that Paul has in mind the chastisement that comes our way at the hand of God, a punishment that does not lead to death. This idea derives from the Psalms and evidences the mercy of God; "The Lord has punished me, and yet he has not delivered me up to death", Ps.117:18.

wJV .... de ... "..... yet ...." - as if ......., yet ..... See v8. Paul now uses a more appropriate conjunction in the final set of contrastive pairs to express an adversative "but, yet", although reverts to kai, "and yet", for the last contrastive pair.

lupoumenoi (lupew) pres. pas. part. "sorrowful" - [as if] being sorrowful, grieved. For this and the following participles see v9. Paul often expresses his grief at the spiritual state of his mission churches, burdened, as he is, by their failings.

aei adv. "always" - [but] always [rejoicing]. Temporal adverb. "Yet, joy is ever with us", Barclay.

ploutizonteV (ploutizw) pres. part. "making [many] rich" - [as if poor yet] enriching [many]. Being one who makes many rich in Christ. Obviously used metaphorically, although being poor is obviously being used literally; "impoverished, but making many rich", Furnish.

mhden econteV (ecw) pres. part. "having nothing" - [as if] having nothing [and yet possessing all things]. Paul is resorting to rhetorical hyperbole. He may be emphasizing a material poverty, but he is more likely expressing a theological idea, namely that all possessions are but dust and that truth is realized in Christ. At the same time, in Christ we possess everything that is eternal - that which remains, abides.

iii] Paul appeals to the Corinthian believers to open their hearts and be fully reconciled to their apostle, v11-13. "I have gotten off the track, I have left the point I wanted to make to you (in v1), so let me say from the heart what I want to say to you", v11.

anewgen (anoigw) perf. "We have spoken freely" - [the mouth of us] has opened / stands open. Possibly, "I have let my tongue run away with me", Barrett (ie., got off the track), but more likely "I have spoken openly, with straightforward speech." Note the perfect tense; "we have spoken a word to you (referring to the letter as a whole, or at least Paul's apologetic), a word that continues to speak", Barnett.

proV + acc. "to" - to [you]. Spacial; "toward".

Korinqioi (oV) "Corinthians" - Vocative of address; standing in apposition to "you".

peplatuntai (platunw) perf. pas. "opened wide" - [the heart of us] has been enlarged, widened. "My heart is wide open to you", "there is lots of room in my heart for you."

The Greek is rather difficult, but the NIV gets the point over. Paul has not withheld his affection from the Corinthians, rather they have rejected it.

ou ... de ... "not .... but ..." - Counterpoint construction, although we may have expected alla instead of de.

stenocwreisqe (stenocwrew) "We are [not] withholding" - you are [not] being restricted, crowded, crushed, restrained. Lit. "you are not being restrained, squeezed for space", ie., Paul and the team is not cutting the Corinthians off from their affections for them, rather, it is the other way around.

en + dat. "-" - in / by [us]. Possibly instrumental, "you are not hedged in by us", Berkeley, but better space / sphere, "in us", ie., "in our heart / affections", as NIV, in relational terms, "in your relationship with us", Long. "This constraint that comes between us is not of our making", Cassirer.

de "but" - but/and. Here adversative / contrastive.

en "-" - [you are being restricted] in. The preposition as above, expressing space, metaphorical, or adverbial, reference / respect, so Long. "There is no lack of room for you in us; the narrowness is in you", NAB.

splagcnoiV (ov) "affection" - the bowels, guts, innards [of you]. The bowels are seen as the seat of emotions whereas the heart is seen as the seat of reason. These days we use the word "heart" as the seat of emotions, affections.

Paul then repeats his appeal made in v1 (repeated again in 7:2). He calls on the Corinthians to accept his apostolic ministry, and thus, his message of truth.

de "-" - but/and. Transitional connective, indicating a set in the argument, here to an appeal; "and now."

antimisqian (a) acc. "as a [fair] exchange" - [the same] reward, recompense. In the sense of "show, as a recompense, the same openness", "recompense in kind", Thrall. Paul has opened his heart to the Corinthians and now he challenges them to do likewise; "let me have some return for my affectionate frankness", Plummer. The thn authn, "the same", expresses equivalence; "the same kind of [recompense]", Harris. The case of the phrase, "the same kind of recompense", is somewhat strange in that it is accusative, cf., Moule, Thrall and Harris for the many options. Technically an accusative of reference / respect, with adverbial force, would be the first choice; "by way of recompense in kind, ....", Thrall. Yet, the phrase may simply be functioning as the object of an assumed verb, probably imperatival; "And now, I speak as if to children, 'let's have a fair swap. You be warmhearted to me also (also = in the same way I have been toward you)'", cf. Barclay, Moffatt.

wJV "as" - [i speak] as, like. Comparative.

teknoiV (on) dat. "to my children" - to children. Dative of indirect object.

kai "[open wide your hearts] also" - [be enlarged] and = also [you]. Adjunctive. "You also must be widened in your affections", Long.

2 Corinthians Introduction

Exposition

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