2 Corinthians 6

These two chapters bring to a heartfelt conclusion Paul’s explanation of his ministry. He has told his readers that, in spite of trials, his was a triumphant ministry (2 Cor. 1—2) and a glorious ministry (2 Cor. 3), and that he could not ever think of quitting. His enemies had accused him of using the ministry for personal gain, but he had proved his ministry to be sincere (2 Cor. 4) and based on faith in God (2 Cor. 5). All that remained now was to challenge the hearts of the Corinthians and assure them of his love; and this he did by presenting them with three loving appeals.

A. Liberty, not bondage—5:1–12 B. The Spirit, not the flesh—5:13–26 C. Others, not self—6:1–10

D. God’s glory, not man’s praise—6:11–18

Principles of Psychology by William James has been a classic text and certainly was a pioneer work in that field. But the author admitted that there was “an immense omission” in the book. “The deepest principle of human nature is the craving to be appreciated,” he wrote; and yet he had not dealt with this principle in his book.

As you read 2 Corinthians, you get the strong impression that the church did not really appreciate Paul and the work he had done among them. They should have been defending Paul and not forcing him to defend himself. The Corinthians were boasting about the Judaizers who had invaded the church, and yet the Judaizers had done nothing for them. So Paul reminded them of the ministry God had given him at Corinth.

Paul the evangelist (vv. 1–2). It was Paul who had gone to Corinth with the good news of the gospel; and through his ministry, the church had been founded. He had fulfilled the work of the “ambassador” described in 2 Corinthians 5:18–21. It was not the Judaizers who had won them to Christ; it was Paul.

But even now, Paul was not certain that everybody in the church who professed to be saved was truly a child of God (see 2 Cor. 13:5). He quoted Isaiah 49: as his appeal for them to receive God’s grace. Because of the reconciling work of Christ on the cross (2 Cor. 5:18–19), today is indeed “the day of salvation.” There is no guarantee that any sinner will have the opportunity to be saved tomorrow. “Seek ye the Lord while he may be found” (Isa. 55:6).

A pastor was dealing with a young lady who was arguing that she had plenty of time to decide for Jesus Christ. He handed her a piece of paper and said, “Would you sign a statement that you would be willing to postpone salvation for a year?” No, she would not do that. Six months? No again. One month? She hesitated, but said no. Then she began to see the folly of her argument because she had assurance of opportunity only for today; and she trusted Christ without delay.

Paul the example (vv. 3–10). One of the greatest obstacles to the progress of the gospel is the bad example of people who profess to be Christians. Unsaved people like to use the inconsistencies of the saints— especially preachers—as an excuse for rejecting Jesus Christ. Paul was careful not to do anything that would put a stumbling block in the way of either sinners or saints (see Rom. 14). He did not want the ministry to be discredited (“blamed”) in any way because of his life.

Paul reminded his readers of the trials he had endured for them (2 Cor. 6:4–5). He had been a man of endurance (“patience”) and had not quit when things were tough. Afflictions are trials under pressure, when you are pressed down by circumstances. Necessities are the everyday hardships of life, and distresses refer to experiences that push us into a corner where there seems to be no escape. The Greek word means “a narrow place.”

But even unsaved people go through those experiences, so Paul then listed a few of the trials he endured because of the opposition of people: stripes, imprisonments, and tumults (riots). These he experienced because he was faithfully serving the Lord. He then named some of the sacrifices he made voluntarily for the sake of the ministry: labors (work resulting in weariness), watchings (sleepless nights), fastings (willingly going without food). Of course, Paul had not announced these things publicly. The only reason he mentioned them in this letter was to assure the Corinthians of his love for them.

He further reminded them of the tools he had used in his ministry (2 Cor. 6:6–7). Pureness means “chastity” (see 2 Cor. 11:2). Paul kept himself morally clean. Longsuffering refers to patience with difficult people, while patience (2 Cor. 6:4) refers to endurance in difficult circumstances. Paul depended on the power of the Spirit so that he might manifest the fruit of the Spirit, such as kindness and sincere love. He used the Word of God to convey spiritual knowledge, and he wore the armor of God (see Eph. 6:10ff.) to protect him from satanic attacks.

Finally, he reminded them of the testimony that he bore (2 Cor. 6:8–10). Paul listed a series of paradoxes, because he knew that not everybody really understood him and his ministry. Paul’s enemies gave an evil report of him as a man who was a dishonorable deceiver. But God gave a good report of Paul as a man who was honorable and true. Paul was well known and yet, at the same time, unknown.

What a price Paul paid to be faithful in his ministry! And yet how little the Corinthians really appreciated all he did for them. They brought sorrow to his heart, yet he was “always rejoicing” in Jesus Christ. He became poor that they might become rich (see 1 Cor. 1:5; 2 Cor. 8:9). The word translated “poor” means “the complete destitution of a beggar.”

Was Paul wrong in appealing for their appreciation? I don’t think so. Too many churches are prone to take for granted the sacrificial ministry of pastors, missionaries, and faithful church officers. Paul was not begging for praise, but he was reminding his friends in Corinth that his ministry to them had cost him dearly.

Of course, in all of this personal testimony, Paul was refuting the malicious accusations of the Judaizers. How much had they suffered for the people at Corinth? What price did they pay for their ministry? Like most “cultists” today, these false teachers stole another man’s converts; they did not seek to win the lost themselves.

It has well been said, “If you want to find gratitude, look in the dictionary.” Are we showing gratitude to those who have ministered to us?

In spite of all the problems and heartaches the church had caused him, Paul still loved the believers at Corinth very much. He had spoken honestly and lovingly to them; now he tenderly asked them to open their hearts to him. He felt like a father whose children were robbing him of the love that he deserved (see 1 Cor. 4:15).

Why were they withholding their love? Because they had divided hearts. The false teachers had stolen their hearts, and now they were cool toward Paul. They were like a daughter engaged to be married, but being seduced by an unworthy suitor (see 2 Cor. 11:1–3). The Corinthians were compromising with the world, so Paul appealed to them to separate themselves to God, the way a faithful wife is separated to her husband.

It is unfortunate that the important doctrine of separation has been misunderstood and abused in recent years, for it is an essential truth. Some sincerely zealous Christians have turned separation into isolation, until their fellowship has become so narrow that they cannot even get along with themselves. In reaction to this extreme position, other believers have torn down all the walls and will fellowship with anybody, regardless of what he believes or how he lives. While we applaud their desire to practice Christian love, we want to remind them that even Christian love must exercise discernment (Phil. 1:9–11).

Paul presented three arguments to try to convince these believers that they must separate themselves from that which is contrary to God’s will.

The nature of the believer (6:14–16). It is nature that determines association. Because a pig has a pig’s nature, it associates with other pigs in the mud hole. Because a sheep has a sheep’s nature, it munches grass with the flock in the pasture. The Christian possesses a divine nature (2 Peter 1:3–4), and therefore he should want to associate himself only with that which pleases the Lord.

The concept of the “unequal yoke” comes from Deuteronomy 22:10: “Thou shalt not plow with an ox and an ass together.” The ox was a clean animal to the Jews, but the ass was not (Deut. 14:1–8); and it would be wrong to yoke them together. Furthermore, they have two opposite natures and would not even work well together. It would be cruel to bind them to each other. In the same way, it is wrong for believers to be yoked together with unbelievers.

Note the nouns that Paul used: fellowship, communion, concord (harmony), part, agreement. Each of these words speaks of having something in common. The word concord gives us our English word “symphony,” and it speaks of beautiful music that comes when the players are reading the same score and obeying the same leader. What chaos we would have if each instrumentalist played his own tune in his own way!

God’s desires for His people are seen in these words. He wants us to share with each other (fellowship) and have in common (communion) the blessings of the Christian life. He wants us to enjoy harmony and agreement as we live and work together. When we try to walk with the world and with the Lord at the same time, we break this spiritual fellowship and create discord and division.

Paul saw believers and unbelievers in stark contrast to each other: righteousness—unrighteousness, light— darkness, Christ—Belial (Satan), belief—infidelity (unbelief), God’s temple—idols. How could you possibly bring these opposites together? The very nature of the Christian demands that he be separated from that which is unholy. When a saved person marries an unsaved partner, it sets up an impossible situation; and the same thing applies to business partnerships and religious “fellowship.”

Note that the word ye is plural in 2 Corinthians 6:16. Paul is here referring to the local church as a whole, and not to the individual believer only, as in 1 Corinthians 6:19–20. The local church is the dwelling place of God because believers are the people of God (see Ex. 6:7; 25:8; Lev. 26:12; Ezek. 37:26–27). For a local church to compromise its testimony is like a holy temple being defiled.

The command of Scripture (6:17). The major part of this quotation is from Isaiah 52:11, but there are also echoes in it of Ezekiel 20:34, 41. The reference in Isaiah is to the captive nation leaving Babylon and returning to their own land, but the spiritual application is to the separation of the people of God today.

God commands His people to “come out,” which implies a definite act on their part. “Be ye separate” suggests devotion to God for a special purpose. Separation is not just a negative act of departure; it is also a positive act of dedication to God. We must separate from sin and unto God. “Touch not the unclean thing” is a warning against defilement. The Old Testament Jew was defiled if he touched a dead body or the issue from a festering sore. Of course, Christians today do not contract spiritual defilement by touch, but the principle is the same: we must not associate with that which will compromise our testimony or lead us into disobedience.

God’s command of separation is found throughout Scripture. He warned Israel not to mingle with the pagan nations in the land of Canaan (Num. 33:50–56); yet they repeatedly disobeyed His Word and were punished because of it. The prophets repeatedly pled with the people to forsake their heathen idols and devote themselves wholly to the Lord. Finally, God had to send Israel into Assyrian captivity and Judah into Babylonian captivity. Our Lord rejected the false “separation” of the Pharisees, but He did warn His disciples against the leaven (false doctrine) of the Pharisees and Sadducees, and He prayed that they would be kept from the defilement of the world (Matt. 16:6, 11; John 17:14–17).

The apostles in their letters to the churches also emphasized doctrinal and personal purity. The believer was in the world, but he must be careful not to become like the world. The church must also separate itself from those who reject the doctrine given by Christ and the apostles (Rom. 12:1–2; 16:17–20; Col. 3:1–2; 1 Tim. 6:10–11; Titus 2:14; 1 Peter 4:3–6; 1 John 4:6). Even in the book of Revelation, there is an emphasis on God’s people being separated from that which is false and contrary to holy living (Rev. 2:14–16, 20–24; 18:4ff.).

In our desire for doctrinal and personal purity, we must not become so self-centered that we ignore the needy world around us. Our Lord was “holy, harmless, undefiled, separate from sinners” (Heb. 7:26), and yet He was “a friend of publicans and sinners” (Luke 7:34). Like a skillful physician, we must practice “contact without contamination.” Otherwise, we will isolate ourselves from the people who need our ministry the most.

The promise of God’s blessing (6:17—7:1). God becomes our Father when we trust Jesus Christ as our Savior, but He cannot be to us a Father unless we obey Him and fellowship with Him. He longs to receive us in love and treat us as His precious sons and daughters. Salvation means we share the Father’s life, but separation means that we enter fully into the Father’s love. Jesus promised this “deeper love” in John 14:21–23.

God blesses those who separate themselves from sin and unto the Lord. Abraham separated himself from Ur of the Chaldees and God blessed him. When Abraham compromised and went to Egypt, God had to chasten him (Gen. 11:31—12:20). As long as Israel was separated from the sinful nations in Canaan, God blessed them; but when they began to mingle with the heathen, God had to discipline them. Both Ezra and Nehemiah had to teach the people again the meaning of separation (Ezra 9—10; Neh. 9:2; 10:28; 13:1–9, 23–31).

Because of God’s gracious promises, we have some spiritual responsibilities (2 Cor. 7:1). We must cleanse ourselves once and for all of anything that defiles us. It is not enough to ask God to cleanse us; we must clean up our own lives and get rid of those things that make it easy for us to sin. No believer can legislate for any other believer; each one knows the problems of his own heart and life.

Too often Christians deal with symptoms and not causes. We keep confessing the same sins because we have not gotten to the root of the trouble and “cleansed ourselves.” Perhaps there is “filthiness of the flesh,” some pet sin that “feeds” the old nature (Rom. 13:14). Or it may be “filthiness of the spirit,” an attitude that is sinful. The prodigal son was guilty of sins of the flesh, but his “moral” elder brother was guilty of sins of the spirit. He could not even get along with his own father (see Luke 15:11–21).

But cleansing ourselves is only half of the responsibility; we must also be “perfecting holiness in the fear of God” (2 Cor. 7:1). This is a constant process as we grow in grace and knowledge (2 Peter 3:18). It is important to be balanced. The Pharisees were keen on putting away sin, but they neglected to perfect holiness. But it is foolish to try to perfect holiness if there is known sin in our lives.

Paul had appealed for appreciation and for separation. He gave one final appeal in his attempt to regain the love and devotion of the believers in Corinth.