2 Coríntios 6
A.T. Robertson · Citado em PreceptAustin
2 Coríntios 6
Robertson - 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. (2 Corinthians 6) Wayne
2 Coríntios 6
Robertson says "In these climacteric sentences, Paul lets his imagination loose and it plays like lightning on the clouds.” As (present tense continually) sorrowful (lupeo) yet always (aei) (present tense continually) rejoicing (chairo) - "Our hearts ache, but we always have joy" (2Co 6:10NLT) Both verbs in the present tense speaking of continually. He was sorrowful over the rejection of the Gospel by most of his fellow Jews, but rejoiced in the souls that did receive the Gospel of their salvation. Joy in the midst of sorrow. Only the Spirit indwelling a sorrowful man, could make him joyful at the same time! Writing from a dank, dark prison cell Paul exhort the saints at Philippi "Rejoice (present imperative see our need to depend on the Holy Spirit to obey) in the Lord alway; again I say rejoice (present imperative see our need to depend on the Holy Spirit to obey)." (Php 4:4+) One is also reminded of the saints at Thessalonica "You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit," (1Th 1:6+) It is interesting that even though they had experienced joy in tribulation Paul still commanded them to keep on keeping on and to "Rejoice (present imperative see our need to depend on the Holy Spirit to obey) always. (1Th 5:16+)
2 Coríntios 6
Robertson says "He asked for the enlargement of their heart towards him: which was to be shown in separation from the world. This is the only true recompence of ministerial work." F F Bruce asks "How can “receiving God’s grace in vain” be avoided? 2 Corinthians 6:14 is a response to that question." B B Warfield offers this background on 2Co 6:11-7:1 - IT is not easy to determine with exactitude the circumstances which gave occasion to this striking paragraph, which stands out so prominently on the pages of Second Corinthians as almost to separate itself from its context and form a whole of its own. Of two things, however, we may be reasonably sure. There was a party in the Corinthian Church which we may perhaps fairly describe as the party of the Libertines; and out of this party, too, there had arisen an opposition to the leadership of Paul, and a tendency to accuse him of insincerity and self-seeking in his work at Corinth. We must picture the Apostle, therefore, as compelled to defend himself and the purity of his ministry, in this Epistle, not only against a narrow Judaistic formalism, with its touch not, taste not, handle not, but also against a loose worldliness which was inclined to adapt its Christianity to the usages current in the heathen society about it. Differing in everything else, both parties agreed in unwillingness to subject themselves unreservedly to the guidance of Paul; and in defence of themselves represented him as acting towards the church from interested motives. Bearing this in mind, we may readily understand how, when in the course of his self-defence the Apostle has been led to dwell upon the hardships he had suffered in the prosecution of his mission, he should break off suddenly with an appeal to his Corinthians to separate themselves from heathen practices and points of view, and themselves to walk worthily of the Gospel they professed. “See, O Corinthians,” he exclaims, “how freely I am speaking to you, how widely open my heart is to you. You find no constraint on my part with reference to you; the only constraint there is between us lies in your own hearts. Give me what I give you—I am speaking as to may children; open wide your heart to me. Seek not your standards of life in the unbelievers about you. Remember who you are and what you should be as organs of the Holy Spirit; and be not content until you have attained that perfect holiness which becomes the children of God.” So the Apostle transforms his defence of his ministry into an exhortation to his readers, in which he again exercises his ministry of love in a disinterested plea to them to walk worthily of the Gospel of holiness....The Apostle is not here requiring of Christians a withdrawal from the world, considered as the social organism; and most certainly he is not asking of them to segregate themselves into a community apart, between which and the mass of men there shall be no, or only the least possible, intercourse. (Faith and Life, page 245). MacDonald rightly says "This section of 2 Corinthians is one of the key passages in all the word of God on the subject of separation. It is clear instruction that the believer should separate himself from unbelievers, iniquity, darkness, Belial, idols. It certainly refers to the marriage relationship. A Christian should not marry an unsaved person. However, in cases where a believer is already married to an unbeliever, this passage does not justify separation or divorce. God’s will in such a case is that the marriage relationship should be maintained with a view to the eventual salvation of the unsaved member (1 Cor. 7:12–16). In addition to this, it refers to business. A Christian should not go into partnership with one who does not know the Lord. It applies clearly to secret orders or fraternities: How could one who is faithful to Christ consistently go on in an association where the name of the Lord Jesus is unwelcome? Its application to social life would be as follows: A Christian should maintain contact with the unsaved in an effort to win them to Christ, but he should never engage in their sinful pleasures or in any of their activities in such a way as to lead them to think he is no different than they. Then this section would also apply to religious matters: A faithful follower of Christ would not want to hold membership in a church where unbelievers were knowingly admitted as members. (Believer's Bible Commentary) Separation is not from men, but from evil. Do not be bound (yoked) together with unbelievers - Paul issues a strong command which is a present imperative with a negative a command that calls for one's dependence on the Holy Spirit to obey. The idea is stop doing being mismatched or intermixed, implying it is already transpiring. In one sense believers are already "yoked" for we have come to Christ and accepted His covenant yoke and are one with Him (Mt 11:28-30+) One could also render it to prohibit a habitual mixture (in intimate relationships, business, dating, marital) with unbelievers. Paul's command is then amplified by 5 rhetorical questions in 2Co 6:14-16a. Wick Broomall - The command may be rendered: “Stop becoming heterogeneously yoked with unbelievers.” The principle goes back to the Mosaic legislation (cf. Lev 19:19; Deut 22:10). Christians are “new creatures” (2Cor 5:17); they must not be united spiritually with dead unbelievers (cf. Eph 2:1).