2 Corinthians Chapter 6
Paul’s Resume: The Seriousness and Character of His Ministry
2 Corinthians 6:1–2
“We then, as workers together with Him also plead with you not to receive the grace of God in vain. For He says:
‘In an acceptable time I have heard you,
And in the day of salvation I have helped you.’
Behold, now is the accepted time; behold, now is the day of salvation.”
Paul begins this section by emphasizing the weight of responsibility in gospel ministry. He identifies himself and his fellow laborers as “workers together with Him,” meaning they are not independent agents but co-laborers with Christ Himself. This recalls what he had already established in 2 Corinthians 5:18, where he declared that God has given to believers the ministry of reconciliation, and in 2 Corinthians 5:20, where he described them as ambassadors for Christ. The imagery is clear: they are commissioned representatives, not self-appointed messengers, and their labor is joined to the eternal purposes of God.
This phrase, “workers together with Him,” communicates not that God depends on man, but that God graciously allows His people to participate in His work. The illustration may be compared to a small child pushing a toy lawnmower beside his father who pushes the real one. The child contributes nothing of necessity to the cutting of the grass, yet the father delights to include him. In the same way, the Almighty needs none of us, yet He draws us into His work, for it sanctifies us, matures us, and brings us joy. Paul’s use of the word “workers” is deliberate, for Christian life is not meant to be passive or idle. God calls us to labor, to invest ourselves in the kingdom’s work, not to remain as spiritual spectators.
Importantly, Paul does not say God works together with us, but rather, we work together with Him. This distinction is critical. The work does not originate with us; it is God’s work into which we are invited. Too often Christians attempt to draft God into their own plans, asking Him to bless their endeavors. But the proper order is that we discern His will and join Him in His purposes. Just as an ambassador has no independent authority or agenda apart from his king, so Paul and all believers carry out only what Christ commands.
Paul then pleads with the Corinthians not to receive the grace of God in vain. His language is earnest, even urgent. He is not too proud to beg, because eternal destinies are at stake. This shows the seriousness of his pastoral heart, for he knows that grace, though freely given, can be squandered in a believer’s life if it does not produce the fruit of holiness, obedience, and perseverance. The Corinthians had received the grace of God in salvation, but Paul warns them that it is possible to hinder the transforming work of grace by yielding to carnality, worldliness, or complacency.
What does it mean to “receive the grace of God in vain”? It does not mean they were never truly saved, but that they might live in such a way that the grace given to them produces little or no lasting fruit. Paul illustrates this principle in 1 Corinthians 15:10, saying, “But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me.” Grace, then, is not a license for inactivity but a divine empowerment for service. If Paul had neglected labor, the grace would still have been his, but it would have been ineffective, unfruitful, and wasted. Grace is given freely, yet it is meant to produce labor, transformation, and perseverance.
This balance between divine sovereignty and human responsibility is a mystery of Scripture. The question often arises: Does God do the work, or do we? The biblical answer is both. We trust God’s enabling power, yet we labor diligently. If one neglects his responsibility, the full effect of grace is hindered. As Alan Redpath insightfully noted, yesterday’s grace is inadequate for today’s burdens. Grace must be continually appropriated. Daily reliance upon the Lord is essential, or else the believer grows spiritually stale, barren, and unfruitful.
To underscore the urgency, Paul quotes from Isaiah 49:8: “In an acceptable time I have heard you, and in the day of salvation I have helped you.” By applying this prophetic promise to his readers, Paul stresses that the moment of God’s favor is not indefinite. “Behold, now is the accepted time; behold, now is the day of salvation.” The repetition of “behold” draws attention and urgency. God’s grace is offered now, His salvation is available now, and His call to labor in the gospel is now. There will come a day when the opportunity is no longer present, whether by death or by Christ’s return. Therefore, to delay, to grow indifferent, or to squander grace is to risk living in vain.
In sum, this passage reveals Paul’s profound view of ministry: it is a cooperative labor with Christ, sustained by grace, energized by urgency, and centered on the eternal reality of salvation. His words confront us with the question: Are we making full use of God’s grace, or are we receiving it in vain?
Paul’s Resume: The Seriousness and Character of His Ministry
2 Corinthians 6:3–4a
“We give no offense in anything, that our ministry may not be blamed. But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses.”
Paul now moves from the responsibility of receiving God’s grace rightly (verses 1–2) to the practical outworking of that responsibility in his own life. As a faithful ambassador for Christ, Paul lived with a burning passion that his life and ministry would never bring reproach upon the gospel. He states, “We give no offense in anything, that our ministry may not be blamed.” This does not mean that Paul avoided the offense of the cross, for he boldly proclaimed that the message of Christ crucified is “to the Jews a stumbling block and to the Greeks foolishness” (1 Corinthians 1:23). Paul would never compromise truth to win favor. However, he refused to let his conduct, methods, or attitudes create unnecessary obstacles to the gospel.
Paul demonstrated this principle in his own life by refusing to take financial support when such provision might be misunderstood (1 Corinthians 9:3–15). He willingly labored with his own hands, making tents, so that no one could accuse him of preaching for profit. He also humbled himself by allowing others to receive prominence, content to be viewed as weak or unimpressive if it meant that Christ would be glorified. He endured hardship without complaint, working tirelessly so that no one could fairly accuse him of selfish motives.
When Paul says, “that our ministry may not be blamed,” he recognizes that false accusations would always arise. In fact, many in Corinth did slander his motives, question his authority, and attempt to discredit him. Yet Paul’s concern is that no true and righteous charge could be laid against him. By living transparently and faithfully, he ensured that any slander would be exposed as unjust in the eyes of discerning believers. The principle here is timeless: God’s servants must live above reproach, giving no valid reason for criticism, even if slander persists.
Paul then introduces his credentials as a blameless minister by saying, “But in all things we commend ourselves as ministers of God.” This statement is striking, for Paul does not commend himself by boasting of accomplishments, eloquence, or influence, but by his willingness to suffer, to endure hardship, and to remain steadfast under trial. His ministry is validated not by worldly standards of success but by godly perseverance under affliction.
His first listed qualification is patience. The Greek term he uses, hupomonē, does not mean a passive, stoic acceptance of suffering, but an active endurance marked by triumph and strength. As William Barclay observed, this is not a resignation that folds hands in despair while troubles sweep overhead. Rather, it is the ability to face trials in such a way that the trial itself is transformed into a testimony of God’s sustaining grace. It is perseverance that not only endures but shines.
Paul then mentions “tribulations, needs, and distresses.” These categories encompass the general struggles of life and ministry. Tribulations refer to external pressures and afflictions that weigh heavily upon the soul. Needs describe the constant lack of resources Paul endured—financial want, material deprivation, and daily uncertainty. Distresses carry the image of being hemmed in, cornered, or trapped with no clear way out. As Matthew Poole explains, it is like being thrust into a narrow passage where one knows not which way to turn, symbolizing those moments in life where guidance and clarity seem absent. Yet in all these situations, Paul demonstrated that God’s grace was sufficient, and his ministry was authenticated not by ease but by endurance.
Paul’s Resume: Endurance, Resources, and Divine Perspective
2 Corinthians 6:4–10
“But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings; by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left; by honor and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”
Paul now expands on the practical realities and divine resources of his ministry. Having introduced his desire to “give no offense in anything” (6:3) and to live blamelessly under scrutiny, he presents a comprehensive list of the hardships endured and resources relied upon in service to Christ.
Stripes, imprisonments, and tumults reflect the active, external pressures inflicted by human opposition. Stripes refer to severe lashings, wounds beaten into his back as punishment for preaching the gospel. Imprisonments denote the repeated periods Paul was confined, often unjustly, for his ministry (Acts 16:23; 2 Cor 11:23–27). Tumults signify violent outbreaks, riots, or public assaults against him, as experienced in cities like Ephesus and Corinth. William Barclay observes that while modern Christians may not face physical assault in the same manner, the greater challenge today is often mockery, ridicule, or contempt from those who oppose godly truth. Endurance must therefore extend not only to physical affliction but also to the indignities and scorn inflicted by society.
Paul’s list then turns to self-inflicted hardships: labors, sleeplessness, and fastings. These were not imposed by persecution or circumstance but were voluntarily undertaken as expressions of diligence, spiritual discipline, and identification with Christ’s suffering. Paul worked tirelessly, sometimes through the night, often fasting, to ensure that the gospel advanced and that he exemplified endurance to his converts. These hardships were a deliberate cultivation of patience (hupomonē), preparing him to bear trials from others with grace and constancy. Paul recognized that different forms of suffering—external pressures, imposed punishments, and self-chosen disciplines—required the same spiritual quality: perseverance.
Equally important, Paul recounts the divine and spiritual resources that enabled him to triumph over adversity: “by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left.” Here, he transitions from enumerating trials to describing the tools with which he met them. Purity safeguards moral integrity, while knowledge equips the mind to discern truth. Longsuffering sustains patience over extended difficulty, and kindness tempers interactions with gentleness. The indwelling Holy Spirit empowers and guides, sincere love ensures that motives are genuine, and the word of truth provides doctrinal clarity and authority. The power of God and the armor of righteousness signify divine strength and both defensive and offensive spiritual capability, with the imagery of the right hand and left hand implying readiness to advance or defend as circumstances require. As John Clarke explains, the right hand is often associated with the sword (offense) and the left hand with the shield (defense), reflecting a ministry equipped to engage in spiritual conflict from every angle.
Finally, Paul presents the dual perspectives of his ministry in the eyes of the world and of God: “by honor and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” The worldly perspective, including that of the carnal Corinthians, judges Paul according to superficial appearances: dishonor, evil reports, deception, obscurity, suffering, chastisement, sorrow, poverty, and lack. God’s perspective, however, validates his ministry as honorable, truthful, well-known to Him, preserved in life, rejoicing, enriching others, and possessing the fullness of spiritual blessing. Paul calls attention to 2 Corinthians 4:18, which distinguishes between the temporal, visible reality and the eternal, invisible reality: “while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.” The divine estimation, not human opinion, is paramount, and Paul encourages believers to align their perspective with God’s, rather than with fleeting worldly judgment.
Through this passage, Paul demonstrates that a faithful ministry is marked by endurance under trial, reliance on divine resources, and a keen awareness that God’s evaluation, not man’s, determines ultimate success and validation. His “resume” is therefore both a record of suffering and a testimony to the sustaining power of God in the life of a servant.
Paul Speaks to the Corinthians as a Father
2 Corinthians 6:11–13
“O Corinthians! We have spoken openly to you, our heart is wide open. You are not restricted by us, but you are restricted by your own affections. Now in return for the same (I speak as to children), you also be open.”
Paul now shifts from doctrinal and ministerial exposition to a personal, pastoral appeal. After laying out the principles of ministry, endurance, and divine enablement, he addresses the Corinthian Christians directly and emotionally, appealing to their consciences and their relational bond with him. The opening cry, “O Corinthians!”, conveys both his deep love and profound sorrow. It is an expression of heartfelt urgency, revealing that this is no mere rhetorical flourish, but a father’s plea to his spiritual children. He has expounded truth, defended his ministry, and now he calls them to respond personally and relationally.
Paul continues, “We have spoken openly to you, our heart is wide open.” Here he demonstrates authentic transparency in pastoral leadership. This openness mirrors what he later exhorts in Ephesians 4:15: “but speaking the truth in love, may grow up in all things into Him who is the head—Christ.” Paul’s heart is unguarded; he has laid bare his motives, his intentions, and his love for them. He speaks with vulnerability, revealing both his care for them and his sorrow over their immaturity and resistance. It is a model of pastoral honesty combined with love, showing that truth-telling is not at odds with compassion.
Paul then makes a striking observation: “You are not restricted by us, but you are restricted by your own affections.” Many Corinthians likely claimed to be constrained by the pain Paul had caused them, perhaps interpreting his firmness or rebuke in previous letters (1 Corinthians 4:18–21; 2 Corinthians 1:23) as personal offense. They may have positioned themselves as victims, asserting that reconciliation was impossible because of the hurt inflicted by Paul. Paul gently but firmly corrects this misperception. The problem was not with him, but with their own hearts. Their attachments, loves, and misplaced priorities created the barrier.
Paul clarifies the nature of this restriction: it was a restriction of affection, meaning that their emotions and desires were misaligned. He points to two primary sources of their restriction. First, they loved the world too much—their affections were drawn toward worldly approval, social influence, and self-interest, which clouded their willingness to humble themselves before God and their spiritual father. Second, they loved themselves too much, clinging to pride and self-centeredness rather than submitting to correction. These two loves—worldly and self-directed—prevented honest reconciliation. It was not a lack of love for Paul that blocked them, but a misplaced, excessive love for the temporal and the self, which prevented them from responding rightly to God’s correction.
Finally, Paul calls them to action: “Now in return for the same (I speak as to children), you also be open.” Just as Paul has laid open his heart, he calls them to reciprocal transparency. Reconciliation requires mutual honesty. The rift between Paul and the Corinthian church is reversible, but only if they allow their hearts to be examined and liberated from worldly affections and self-love. Paul’s metaphor of addressing them “as to children” underscores both his parental authority and tender care, reminding them of their position as spiritual offspring who must respond to guidance, discipline, and love with openness.
Through this passage, Paul models pastoral strategy that combines truth, love, and personal appeal. He demonstrates that spiritual authority is not exercised through intimidation but through vulnerability, transparency, and relational appeal. The ultimate goal is reconciliation, not self-exoneration, emphasizing that God’s work through an apostle requires both integrity on the part of the minister and humble responsiveness on the part of the congregation.
Paul Warns the Corinthians to Narrow Their Love
2 Corinthians 6:14–18
“Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said:
‘I will dwell in them
And walk among them.
I will be their God,
And they shall be My people.’
Therefore
‘Come out from among them
And be separate, says the Lord.
Do not touch what is unclean,
And I will receive you.’
‘I will be a Father to you,
and you shall be My sons and daughters, says the LORD Almighty.’”
Paul now addresses the Corinthians’ overly broad affections, which had led them to be unequally yoked with unbelievers. This misalignment of love and association had created barriers not only between them and Paul, but more importantly, between them and God. By using the metaphor of an unequal yoke, Paul draws from Deuteronomy 22:10, which forbade yoking two different animals together for plowing, highlighting the incompatibility and inefficiency of mismatched partnerships. In a spiritual sense, an unequal yoke refers to any close association with those who live contrary to God’s will, which hinders the believer’s walk of holiness and fosters compromise.
The most common application of this principle is in marriage. As Clarke observes, a truly godly person who marries an unbelieving spouse exposes themselves to spiritual jeopardy: “A man who is truly pious, marrying with an unconverted woman, will either draw back to perdition, or have a cross during life.” Likewise, a pious woman married to an unconverted man is placed under trials that compromise prayer, obedience, and witness. In both cases, the unequal yoke produces temptation, conflict, and divided loyalties.
Yet Paul’s warning extends far beyond marriage. He applies the principle to all forms of ungodly influence, including friendships, media consumption, professional environments, and even the influence of worldly-minded Christians. To be unequally yoked is to allow the world to shape our thinking, desires, and affections, rather than being transformed by God’s truth (Romans 12:2). Christians are called to engage with the world without being conformed to its values and behaviors. Just as a ship must float in water without taking it in, believers must be in the world but not of the world. Any undue influence from ungodly sources—books, movies, television, music, conversations, or cultural pressures—can subtly compromise faith, affections, and witness.
Paul emphasizes this principle by posing a series of rhetorical contrasts: “For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols?” Each contrast demonstrates the incompatibility of holiness with sin, light with darkness, Christ with Satan (Belial being a personification of wickedness), and God’s temple with idols. Believers are not to participate in practices, relationships, or associations that compromise their identification with Christ. As the temple of the living God, their lives are sacred and set apart for divine habitation.
Paul then grounds his exhortation in Scripture, quoting God’s promises: “I will dwell in them and walk among them. I will be their God, and they shall be My people.” Here, Paul reminds the Corinthians that holiness is not merely a call to separation, but a participation in intimate fellowship with God. The believer’s separation from the world is intrinsically linked to God’s indwelling presence and covenantal relationship.
Finally, Paul calls for decisive action: “Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you.” Separation involves active disengagement from sinful influences and unholy associations, paired with the willingness to live in obedience to God. The promise attached is both relational and paternal: “I will be a Father to you, and you shall be My sons and daughters, says the LORD Almighty.” This underscores that God’s call to holiness is motivated not only by divine justice, but by loving care and the privilege of familial intimacy with the Creator.
Paul’s appeal to the Corinthians is therefore both practical and spiritual. They are to narrow their love, curtailing affections that compromise their devotion to God, and aligning themselves exclusively with Christ. By doing so, reconciliation with Paul and fellowship with God become possible. The passage demonstrates that spiritual maturity requires discernment in relationships and influence, ensuring that the believer’s affections are rightly ordered toward God, not the world.
Paul’s admonition begins with a warning against being unequally yoked with unbelievers, addressing the overly broad affections of the Corinthians that had prevented both spiritual growth and reconciliation. The imagery of the yoke recalls Deuteronomy 22:10, which forbade placing mismatched animals together to work a field, illustrating that some partnerships are inherently incompatible. Spiritually, it refers not only to marriage but to any close association or environment that aligns a believer with ungodliness, making compromise inevitable. Paul warns that loving indiscriminately without discernment—what he called “too much affection” in 2 Corinthians 6:12—can hinder a believer from living wholly for God.
Paul then frames his principle through rhetorical contrasts. “What fellowship has righteousness with lawlessness?” The Corinthians assumed that righteousness could coexist with lawlessness, that believers could tolerate sin while maintaining holiness. Paul corrects this misconception. Genuine love does not equate to moral permissiveness. Righteousness and lawlessness are incompatible because they embody fundamentally opposing moral realities. Belial, appearing in the question “What accord has Christ with Belial?”, is a Hebrew term meaning worthlessness or wickedness. Here it functions as a designation for Satan or ultimate evil. As Matthew Poole notes, the term frequently describes men notoriously wicked and scandalous in the Old Testament. In other words, Christ and Satan are diametrically opposed; no true union is possible.
Similarly, “What communion has light with darkness?” emphasizes the influence inherent in association. The word communion implies more than mere coexistence—it indicates a sharing of essence or influence. As Charles Hodge explains, parties are said to be in communion when what belongs to one belongs to the other, or when what is true of one is reflected in the other. In other words, exposure to darkness will inevitably shape the believer unless the heart is intentionally separated.
Paul further underscores the incompatibility of the believer with worldly idolatry: “What agreement has the temple of God with idols?” The Corinthians still struggled with idolatrous practices, as seen in 1 Corinthians 8–10. Even indirect association with idols or pagan practices subtly influences thinking, leading to compromise and conformity to the world. The believer’s life, whether individually or corporately, is to be a holy temple of the living God. Whereas 1 Corinthians 6:19–20 emphasizes the individual Christian as God’s temple, here Paul elevates the principle to the corporate level, describing the church collectively as God’s dwelling. Temples are sacred spaces that must be protected from defilement; so too must hearts and minds be guarded as holy spaces before the Lord.
Paul roots this call in Scripture, quoting promises from Ezekiel 37:26–27: “I will dwell in them and walk among them. I will be their God, and they shall be My people.” The presence of God is the basis for holy separation. Quoting Isaiah 52:11, he exhorts: “Come out from among them and be separate… do not touch what is unclean, and I will receive you.” The separation is not mere withdrawal from evil, but an active turning toward God. As Redpath explains, holiness is not achieved by attempting to purge oneself of every worldly desire, but by opening the heart to God’s love, allowing it to expel sin and fill the believer with divine affection. The promise of reception, “I will receive you,” assures believers that separation is rewarded by intimacy with God.
Paul also references Jeremiah 31:9 to illustrate the benefit of such separation: “I will be a Father to you, and you shall be My sons and daughters, says the LORD Almighty.” This establishes that holy separation is intrinsically tied to relational blessing—those who remove worldly influence from their hearts gain a more intimate, familial relationship with God. Paul frequently paraphrases Scripture to convey its spiritual application (Hughes). Here, he adapts Old Testament promises to the Corinthians’ context, emphasizing both God’s sovereignty and His relational commitment.
The imperative “Come out from among them and be separate” directly addresses the problem of excessive affection noted in 2 Corinthians 6:12. Believers can love too broadly, seeking to combine the love of God with worldly attachments, which ultimately stifles holiness. Paul likens such misplaced affection to soil that is too fertile in the Parable of the Sower: it produces growth indiscriminately, allowing both good and bad to flourish.
Finally, Paul emphasizes God’s sovereign authority in this call. The title “LORD Almighty” translates the Greek pantokrater, meaning the one who exercises absolute power over all creation. It underscores that separation and holiness are not suggestions, but directives from a God who governs all things, who provides the promise of adoption and the privileges of intimate fellowship with Him. Charles Hodge notes that the call to purity and separation flows from the offer of reconciliation in 2 Corinthians 5:18–21: one cannot genuinely accept God’s pardon while remaining in sin; sanctification is inseparable from redemption.
In summary, 2 Corinthians 6:14–18 instructs believers to narrow their love and associations, guarding against ungodly influence, and to pursue holiness through separation unto God. The passage integrates practical warnings, theological principles of incompatibility, and relational promises, demonstrating that genuine Christian devotion requires discernment, obedience, and a heart fully open to God’s transformative love.
