14 Be not diversely yoked with unbelievers; for what participation [is there] between righteousness and lawlessness? or what fellowship of light with darkness?
Be not deceived: evil communications corrupt good manners.
Let no one deceive you with vain words, for on account of these things the wrath of God comes upon the sons of disobedience. Be not ye therefore fellow-partakers with them; for ye were once darkness, but now light in [the] Lord; walk as children of light, (for the fruit of the light [is] in all goodness and righteousness and truth,) proving what is agreeable to the Lord; and do not have fellowship with the unfruitful works of darkness, but rather also reprove [them], for the things that are done by them in secret it is shameful even to say. But all things having their true character exposed by the light are made manifest; for that which makes everything manifest is light. Wherefore he says, Wake up, [thou] that sleepest, and arise up from among the dead, and the Christ shall shine upon thee.
Adulteresses, know ye not that friendship with the world is enmity with God? Whoever therefore is minded to be [the] friend of the world is constituted enemy of God.
Thou shalt not sow thy vineyard with [seed of] two sorts, lest the whole of thy seed which thou hast sown, and the produce of thy vineyard, be forfeited. Thou shalt not plough with an ox and an ass together. Thou shalt not wear a garment of mixed material, [woven] of wool and linen together.
But *ye* [are] a chosen race, a kingly priesthood, a holy nation, a people for a possession, that ye might set forth the excellencies of him who has called you out of darkness to his wonderful light; who once [were] not a people, but now God's people; who were not enjoying mercy, but now have found mercy.
But *ye*, brethren, are not in darkness, that the day should overtake you as a thief: for all *ye* are sons of light and sons of day; we are not of night nor of darkness. So then do not let us sleep as the rest do, but let us watch and be sober; for they that sleep sleep by night, and they that drink drink by night; but *we* being of [the] day, let us be sober, putting on [the] breastplate of faith and love, and as helmet [the] hope of salvation;
Do not I hate them, O Jehovah, that hate thee? and do not I loathe them that rise up against thee? I hate them with perfect hatred; I account them mine enemies.
I have not sat with vain persons, neither have I gone in with dissemblers; I have hated the congregation of evil-doers, and I have not sat with the wicked.
which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess [it], is an unclean land through the filthiness of the peoples of the lands, through their abominations with which they have filled it from one end to another through their uncleanness. Now therefore give not your daughters to their sons, neither take their daughters to your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.
This I say therefore, and testify in [the] Lord, that ye should no longer walk as [the rest of] the nations walk in [the] vanity of their mind, being darkened in understanding, estranged from the life of God by reason of the ignorance which is in them, by reason of the hardness of their hearts, who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust. But *ye* have not thus learnt the Christ,
no longer to live the rest of [his] time in [the] flesh to men's lusts, but to God's will. For the time past [is] sufficient [for us] to have wrought the will of the Gentiles, walking in lasciviousness, lusts, wine-drinking, revels, drinkings, and unhallowed idolatries. Wherein they think it strange that ye run not with [them] to the same sink of corruption, speaking injuriously [of you];
A wife is bound for whatever time her husband lives; but if the husband be fallen asleep, she is free to be married to whom she will, only in [the] Lord.
I have written to you in the epistle not to mix with fornicators;
The night is far spent, and the day is near; let us cast away therefore the works of darkness, and let us put on the armour of light. As in the day, let us walk becomingly; not in rioting and drunkenness, not in chambering and lasciviousness, not in strife and emulation. But put on the Lord Jesus Christ, and do not take forethought for the flesh to [fulfil its] lusts.
And having been let go, they came to their own [company], and reported all that the chief priests and elders had said to them.
If the world hate you, know that it has hated me before you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, on account of this the world hates you.
And did not one make [them]? and the remnant of the Spirit was his. And wherefore the one? He sought a seed of God. Take heed then to your spirit, and let none deal unfaithfully against the wife of his youth,
I am the companion of all that fear thee, and of them that keep thy precepts.
My statutes shall ye observe. Thou shalt not let thy cattle gender with another sort; thou shalt not sow thy field with seed of two sorts; and a garment woven of two materials shall not come upon thee.
and when Jehovah thy God shall give them up before thee and thou shalt smite them, then shalt thou utterly destroy them: thou shalt make no covenant with them, nor shew mercy unto them. And thou shalt make no marriages with them: thy daughter thou shalt not give unto his son, nor take his daughter for thy son;
And the Philistines took the ark of God and brought it into the house of Dagon, and set it by Dagon. And when they of Ashdod arose early the next day, behold, Dagon had fallen on his face to the ground before the ark of Jehovah. And they took Dagon, and set him in his place again.
And they gave their hand to send away their wives; and they offered a ram of the flock, as trespass-offering for their guilt.
In those days also I saw Jews that had married wives of Ashdod, of Ammon, [and] of Moab. And their children spoke half in the language of Ashdod, and could not speak in the Jews' language, but according to the language of each people. And I contended with them, and cursed them, and smote certain of them and plucked off their hair, and adjured them by God [saying], Ye shall not give your daughters to their sons, nor take their daughters for your sons or for yourselves. Did not Solomon king of Israel sin by these things? Yet among the many nations was there no king like him, who was beloved of his God, and God made him king over all Israel; but even him did foreign wives cause to sin.
Gather not my soul with sinners, nor my life with men of blood; In whose hands are evil devices, and their right hand is full of bribes.
If we had forgotten the name of our God, and stretched out our hands to a strange ùgod, Would not God search this out? for he knoweth the secrets of the heart.
not as Cain was of the wicked one, and slew his brother; and on account of what slew he him? because his works were wicked, and those of his brother righteous. Do not wonder, brethren, if the world hate you. *We* know that we have passed from death to life, because we love the brethren. He who does not love [his] brother abides in death.
And this is the message which we have heard from him, and declare to you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not practise the truth. But if we walk in the light as *he* is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin.
Riches and honour are with me; durable wealth and righteousness. My fruit is better than fine gold, yea, than pure gold; and my revenue than choice silver.
But they mingled with the nations, and learned their works;
I will set no thing of Belial before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. A perverse heart shall depart from me; I will not know evil. Whoso secretly slandereth his neighbour, him will I destroy; him that hath a high look and a proud heart will I not suffer.
On that day they read in the book of Moses in the audience of the people; and there was found written in it that the Ammonite and the Moabite should not come into the congregation of God for ever; because they had not met the children of Israel with bread and with water, and had hired Balaam against them, to curse them; but our God turned the curse into blessing. And it came to pass, when they heard the law, that they separated from Israel all the mixed multitude.
Now when these things were completed, the princes came to me, saying, The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites; for they have taken of their daughters for themselves and for their sons, and have mingled the holy seed with the peoples of the lands; and the hand of the princes and rulers has been chief in this unfaithfulness.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Corinthians 6
Commentary on 2 Corinthians 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
2Co 6:1-18. His Apostolic Ministry Is Approved by Faithfulness in Exhortation, in Sufferings, in Exhibition of the Fruits of the Holy ghost: His Largeness of Heart to Them Calls for Enlargement of Their Heart to Him. Exhortations to Separation from Pollution.
1. workers together—with God (Ac 15:4; 1Co 3:9). Not only as "ambassadors."
beseech—entreat (2Co 5:20). He is describing his ministry, not exhorting directly.
you also—rather, "WE ALSO (as well as God, 2Co 5:20) beseech" or "entreat you": 2Co 6:14, 15, on to 2Co 7:1, is part of this entreaty or exhortation.
in vain—by making the grace of God a ground for continuance in sin (2Co 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Heb 12:15; Jude 4). "The grace of God" here, is "the reconciliation" provided by God's love (2Co 5:18, 19; compare Ga 2:2).
2. For—God's own promise is the ground of our exhortation.
he saith—God the Father saith to God the Son, and so to all believers who are regarded as one with Him.
heard thee—In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare Joh 17:9, 15, 20, 24).
accepted … accepted—The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (Isa 49:8, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Ps 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (2Co 6:1) the word of reconciliation in His accepted time.
in the day of salvation—"in a day of salvation" (Lu 4:18, 19, 21; 19:42; Heb 3:7).
3. Resuming the connection with 2Co 6:1, interrupted by the parenthetical 2Co 6:2. "Giving no offense" (compare 1Co 10:33), "approving ourselves," and all the other participles down to 2Co 6:10, are nominatives to "we also entreat you" (2Co 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [Alford]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare Ro 14:13).
4. Translate, to mark the true order of the Greek words, "in everything, as God's ministers recommending ourselves," that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to 2Co 3:1, he implies, We commend ourselves, not like them by word, but by deed.
patience—(2Co 12:12). Put first. "Pure-minded" follows (2Co 6:6). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.
5. stripes—(2Co 11:23, 24; Ac 16:23).
imprisonments—(2Co 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle.
tumults—(Ac 13:50; 14:5, 19; 16:22; and recently Ac 19:23-41).
labours—in the cause of Christ (2Co 11:23; Ro 16:12).
watchings—(2Co 11:27). Sleepless nights.
fastings—The context here refers to his trials, rather than devotional exercises (compare 2Co 11:27). Thus "foodlessness" would seem to be the sense (compare 1Co 4:11; Php 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in 2Co 11:27 it is spoken of independently of "hunger and thirst." (Compare Lu 2:37; Ac 10:30; 14:23). However, Mt 15:32; Mr 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. Gaussen remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."
6. By … by, &c.—rather, as Greek, "In … in," implying not the instrument, but the sphere or element in which his ministry moved.
knowledge—spiritual: in Gospel mysteries, unattainable by mere reason (1Co 2:6-16; 2Co 3:6, 17, 18).
long-suffering … kindness—associated with "charity" or "love" (1Co 13:4), as here.
by the Holy Ghost—in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.
7. By the word of truth, by the power of God—rather, "In … in," &c. As to "the word of truth" (compare 2Co 4:2; Col 1:5), and "the (miraculous) power of God" (2Co 4:7); 1Co 2:4, "in demonstration of the Spirit and of power."
by the armour—Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone in Eph 6:13-17, here is made the whole Christian panoply (compare 2Co 10:4).
on … right … and … left—that is, guarding on every side.
8. Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [Bengel]. Regarded "as deceivers" by those who, not knowing (2Co 6:9), dishonor and give us an evil report; "as true," by those who "know" (2Co 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.
9. unknown … yet well known—"unknown" in our true character to those who "evil report" of us, "well known" to those who hold us in "good report" (2Co 6:8). Conybeare explains, "Unknown by men, yet acknowledged by God" (1Co 13:12). Perhaps both God and men (believers) are intended as knowing him (2Co 5:11; 11:6).
dying … live—(2Co 1:9; 4:10, 11; 11:23). Compare Gaussen's remark, see on 2Co 6:5. "Behold" calls attention to the fact as something beyond all expectation.
chastened … not killed—realizing Ps 118:18.
10. The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.
making many rich—Spiritually (1Co 1:5), after the example of our Lord, who "by His poverty made many rich" (2Co 8:9).
having nothing—Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (1Co 7:30).
possessing all things—The Greek implies firm possession, holding fast in possession (compare 1Co 3:21, 22). The things both of the present and of the future are, in the truest sense, the believer's in possession, for he possesses them all in Christ, his lasting possession, though the full fruition of them is reserved for the future eternity.
11. mouth … open unto you—I use no concealment, such as some at Corinth have insinuated (2Co 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Php 4:15). The enlargement of his heart towards them (2Co 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare 1Ki 4:29; Ps 119:32; Isa 60:5).
12. Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.
bowels—that is, affections (compare 2Co 12:15).
not straitened in us—that is, for want of room in our hearts to take you in.
13. Translate, "As a recompense in the same kind … be enlarged also yourselves" [Ellicott]. "In the same way" as my heart is enlarged towards you (2Co 6:11), and "as a recompense" for it (Ga 4:12).
I speak as unto my children—as children would naturally be expected to recompense their parents' love with similar love.
14. Be not—Greek, "Become not."
unequally yoked—"yoked with one alien in spirit." The image is from the symbolical precept of the law (Le 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (De 22:10), "Thou shalt not plough with an ox and an ass together." Compare De 7:3, forbidding marriages with the heathen; also 1Co 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (2Co 6:16; 1Co 8:10; 10:14).
fellowship—literally, "share," or "participation."
righteousness—the state of the believer, justified by faith.
unrighteousness—rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.
light—of which believers are the children (1Th 5:5).
15. Belial—Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [Bengel].
he that believeth with an infidel—Translate, "a believer with an unbeliever."
16. agreement—accordance of sentiments (compare 1Ki 18:21; Eph 5:7, 11).
the temple of God—that is, you believers (1Co 3:16; 6:19).
with idols—Compare Dagon before the ark (1Sa 5:2-4).
as—"even as God said." Quotation from Le 26:12; Jer 31:33; 32:38; Eze 37:26, 27; compare Mt 28:20; Joh 14:23.
walk in them—rather, "among them." As "dwell" implies the divine presence, so "walk," the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.
my people—rather, "they shall be to me a people."
17. Quoted from Isa 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit.
be ye separate—"be separated" (Ho 4:17).
touch not the unclean thing—rather, "anything unclean" (2Co 7:1; Mic 2:10). Touching is more polluting, as implying participation, than seeing.
receive you—The Greek implies, "to myself"; as persons heretofore out of doors, but now admitted within (2Co 5:1-10). With this accords the clause, "Come out from among them," namely, so as to be received to me. So Eze 20:41, "I will accept you"; and Zep 3:19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (1Co 7:31; 5:9, 10).
18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters." This is a still more endearing relation than (2Co 6:16), "I will be their God, and they … My people." Compare the promise to Solomon (1Ch 28:6; Isa 43:6; Re 21:3, 7; Jer 31:1, 9).
Lord Almighty—The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.