2 Coríntios 6
David Guzik · Citado em PreceptAustin
2 Coríntios 6
Guzik - The Corinthian Christians had obviously received the grace of God. They would not be Christians at all had they not received the grace of God. Yet having received it, they were potentially guilty of receiving the grace of God in vain, so Paul pleads with them to not do this.. What does it mean to receive the grace of God in vain? It means to receive the goodness and favor of God, yet to hinder the work of grace in one’s life (ED: GUZIK IS REFERRING TO WORK OF GRACE IN PROGRESSIVE SANCTIFICATION). (2 Corinthians 6) Reformation Study Bible - If the Corinthians allow their church to be swept away by the “false apostles” (2Co 11:13), or if they refuse to purify themselves from “every defilement of body and spirit” (2Co 7:1), their lives will glorify God less and less, and the gospel they heard will bear little lasting fruit. Murray Harris says receive the grace of God in vain means "one of two things: (1) The Corinthians were being exhorted not to show by their present lives that they had received God's grace to no purpose (cf. NEB: "You have received the grace of God; do not let it go for nothing"). Or (2) they were not now to spurn the grace of God, which was being perpetually offered to them (cf. Knox: "We entreat you not to offer God's grace an ineffectual welcome"). How would they fail, or show they had failed, to profit from that grace? By refusing to purify themselves from everything that contaminated body and spirit (2Co 7:1; 2Co 12:20, 21), or allowing a chasm to develop between faith and conduct, or embracing a different gospel (2Co 11:4)—one based on law keeping as the ground of acceptance before God. (Expositor's Bible Commentary or here) Richard Pratt - not to receive God's grace in vain. On a number of occasions, Paul warned the Corinthians not to falter in their faith (1 Cor 2:4-5; 16:13; 2 Cor 1:24; 5:6-7; 10:15; 13:5). He did not believe that true believers among them could lose their salvation (Rom 8:28-39; 1 Cor 1:4-9; 2 Cor 4:13-14; Eph 1:13-14; 4:30; Phil 1:6; Col 3:3-4; 1 Thess 5:23-24), but he was not convinced that everyone in the Corinthian church was a true believer (13:5). During this life, it is necessary for all who profess faith in Christ to make certain that their faith endures. Otherwise, the mercy shown to them in the preaching and reception of the word of God will be in vain or useless. Working together with (4903) sunergeo from sun = together with, speaks of an intimate relationship + érgon = work; English - synergy) means literally to work together, to be a partner in work, to co-labor, to engage in cooperative endeavor, to assist. Receive (1209) dechomai = middle voice of a primary verb) means to to receive something offered or transmitted by another (Luke 2:28). To take something into one's hand and so to grasp (Luke 2:28, 22:17). To be receptive to someone (Mt 10:14, 40). To take a favorable attitude toward something (Mt 11:14). As illustrated in some of the verses below Jesus used dechomai to describe the way that humble, childlike believers (Mt 18:5), faithful preachers of the gospel (Mt 10:14), and the gospel itself (Luke 8:13; cf. Acts 8:14; 17:11) should be received. Dechomai means to accept with a deliberate and ready reception of what is offered, to receive kindly and so to take to oneself what is presented or brought by another. It means to welcome as a teacher, a friend, or a guest into one's house. The word describes accepting persons with open arms, minds, and hearts, even going beyond normally expected gracious hospitality. The term was often used of welcoming honored guests and meeting their needs with special attention and kindness. Vain (2756) kenos means literally to be without something material and thus means empty or without content. Most often kenos is used figuratively referring to things that lack effectiveness and thus are futile, useless, of no purpose or without result. Always now We … beseech you that ye receive not the grace of God in vain. 2 Cor. 6:1. The grace you had yesterday will not do for to-day. Grace is the overflowing favour of God; you can always reckon it is there to draw upon. “In much patience, in afflictions, in necessities, in distresses”—that is where the test for patience comes. Are you failing the grace of God there? Are you saying—‘Oh, well, I won’t count this time?’ It is not a question of praying and asking God to help you; it is taking the grace of God now. We make prayer the preparation for work, it is never that in the Bible. Prayer is the exercise of drawing on the grace of God. Don’t say—‘I will endure this until I can get away and pray.’ Pray now; draw on the grace of God in the moment of need. Prayer is the most practical thing, it is not the reflex action of devotion. Prayer is the last thing in which we learn to draw on God’s grace. “In stripes, in imprisonments, in tumults, in labours,”—in all these things manifest a drawing upon the grace of God that will make you a marvel to yourself and to others. Draw now, not presently: The one word in the spiritual vocabulary is Now. Let circumstances bring you where they will, keep drawing on the grace of God in every conceivable condition you may be in. One of the greatest proofs that you are drawing on the grace of God is that you can be humiliated without manifesting the slightest trace of anything but His grace. “Having nothing …” Never reserve anything. Pour out the best you have, and always be poor. Never be diplomatic and careful about the treasure God gives. This is poverty triumphant. (My Utmost for His Highest) Jon Courson - According to 2 Corinthians 5:20, we are ambassadors for Christ, sharing the Good News of the Gospel with everyone we meet. But here’s the most delightful part—we are workers not just for Him, but with Him. He doesn’t send us on an assignment, wishing us luck as we leave. No, moment by moment He’s with us as we talk to, share with, and love people. And He’s with them too! This gives me a great deal of confidence in ministry. If you were hungry, I could share with you my peanut butter and pickle sandwich. But I would not be certain it would minister to you. Maybe you’d like it, but maybe you wouldn’t. Thus, it would be with a certain amount of apprehension that I would offer it to you. There are a number of things we could sell or share about which we’d feel some hesitancy. But when we share Jesus Christ, all hesitancy dissipates—for He is guaranteed. Consequently, to the person who comes to me with a troubled heart, I can say, ‘Let me pray with you right now because Jesus is truly right here—and He will give you peace. He’ll walk with you through this valley. He’ll make Himself known to you in the right way at the right time. I know this to be so.’ I’ve yet to send a person out to seek the Lord who has come back saying, ‘It didn’t work. I prayed. I read my Bible. I talked to Him. I waited on Him. But it didn’t work.’ That’s because the promise of James 4:8 is that if we draw near to Him, He will draw near to us—not that He might draw near—but that He will. (A Day's Journey) F B
2 Coríntios 6
Guzik - Now is the acceptable time … now is the day of salvation: By quoting and applying Isaiah 49:8, Paul wants to give the Corinthian Christians a sense of urgency. God has an acceptable time for us to work with His grace. God has a day of salvation that will not last forever. This is no time for Christian lives consumed with ease and comfort and self-focus. It is time to get busy for the Lord and to be workers together with Him. (2 Corinthians 6) Pulpit Commentary on now - No doubt St. Paul meant that, as long as life lasts, the door of repentance is never absolutely closed; but it is probable that he had specially in view the nearness of the advent of Christ. (2 Corinthians 6) Ray
2 Coríntios 6
Guzik - Paul was willing to do most anything to make sure he gave no offense in anything. He was willing to forego his salary as a minister of the gospel (1 Corinthians 9:3–15). He was willing to allow others to be more prominent. He was willing to work hard and endure hardship. Paul was not afraid to offend anyone over the gospel of Jesus Christ (1 Corinthians 1:18–25), but he would not allow his style of ministry to offend anyone. (2 Corinthians 6) So that (hina - purpose clause - What purpose?) the ministry (diakonia) will not be discredited - The implication is that Paul's adversaries (apparently including some of the believers in Corinth) were vigorously, actively seeking to discredit his ministry. So that expresses the purpose of their not living in such a way as to cause anyone to stumble. And the purpose of such a ministry of integrity is that no one could find fault with their ministry (a "no fault ministry!"). Paul had taken great precaution to avoid causing anyone to stumble at the gospel so that his ministry might not be “blamed” (“criticized” or “discredited”). Paul is saying that he behaves himself in such a way that no one will ever reject the gospel because of its poor showing in his personal life. He will go on in 2Co 6:4-10 to describe his extraordinary personal labor and self-sacrifice to achieve these aims. Dan Mitchell makes an excellent point on 2Co 6:4-10 writing that "entire section together demonstrates, from the experience of Paul, that he did not receive “the grace of God in vain” (2Co 6:1)." (2 Cor - Grace Under Siege) Pulpit Commentary notes that Paul knew "When any just blame can be attached to the minister, the force of the ministry of reconciliation is fatally weakened." (2 Corinthians 6) Ray
2 Coríntios 6
Guzik - We often think of endurance as a passive thing—the ability to sit around and wait for something to happen. That is not the idea of the word Paul used here. It is an active endurance instead of a passive waiting. The ancient Greek word hupomone “does not describe the frame of mind which can sit down with folded hands and bowed head and let a torrent of troubles sweep over it in passive resignation. It describes the ability to bear things in such a triumphant way that it transfigures them.” (Barclay) THOUGHT - How are you doing beloved? If you are like me (and most saints), you are experiencing manifold trials (1 Peter 1:6+)! Are you bearing up under them, leaning hard on the strengthening of the Spirit (the only way we can supernaturally remain under the "load.")? Afflictions (2347) thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thláo = to break) originally expressed sheer, physical pressure on a man. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). It is a pressing together as of grapes. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoria (see below). Thlipsis thus refers not to mild discomfort but to great difficulty. Morris rightly notes that "No one likes troubles of this kind, but they may be seen as difficulties to be overcome, as ways of opening up new possibilities. One who sees them in this light glories in them (Ibid) Martin Luther wrote that "Whatever virtues tribulation finds us in, it develops more fully. If anyone is carnal, weak, blind, wicked, irascible, haughty, and so forth, tribulation will make him more carnal, weak, blind, wicked and irritable. On the other hand, if one is spiritual, strong, wise, pious, gentle and humble, he will become more spiritual, powerful, wise, pious, gentle and humble." Thlipsis in Corinthian letters - 1Co. 7:28; 2Co. 1:4; 2Co. 1:8; 2Co. 2:4; 2Co. 4:17; 2Co. 6:4; 2Co. 7:4; 2Co. 8:2; 2Co. 8:13 Hardships (318) anagke {also transliterated as ananke} from ana = up, again, back, renewal, repetition, intensity, reversal + agkale = arm when bent) refers to any necessity or compulsion, outer or inner, brought on by a variety of circumstances. It can mean necessity imposed either by external conditions or by the law of duty. The idea of trouble, distress or hardship is dominant in Luke 21:23; 1Co 7:26; 2Co 6:4; 2Co 12:10. This is the predominant sense here in 1 Th 3:7 where anagke refers to difficult circumstances that come on one with compelling force. It refers to that which is necessary due to the pressure of circumstances and so refers to that which is inevitable. It refers to a necessity (an indispensable thing, something needed for a desired result) or constraint as inherent in the nature of things. Anagke is used of outward calamities or distresses as in Luke 21:23. Matt. 18:7; Lk. 14:18; Lk. 21:23; Lk. 23:17; Ro 13:5; 1Co. 7:26; 1Co. 7:37; 1Co. 9:16; 2Co. 6:4; 2Co. 9:7; 2Co. 12:10; 1Th 3:7; Phile 1:14; Heb. 7:12; Heb. 7:27; Heb. 9:16; Heb. 9:23; Jude 1:3 Distresses (4730) stenochoria from stenos = narrow + chora = place) is literally a narrow place, a confined space and then the painfulness of associated with this condition.
2 Coríntios 6
Guzik - The idea of on the right hand and the left is of holding both offensive and defensive weapons. It probably has in mind “both advancing and being attacked.” “Particularly, the shield and the sword; the former on the left arm, the latter on the right hand. We have the doctrine of truth, and the power of God, as an armour to protect us on all sides, every where, and on all occasions.” (Clarke) Michael Andrus - We are in a spiritual battle, friends, and we have a supernatural enemy who opposes all we do and all we stand for. What weapons will we use in this battle? We have a choice, you know. We can use natural weapons–reason, debate, facts, knowledge, exclusively, or we can rely on supernatural weapons. In 2Co 10:4 Paul says, “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds.” Kruse on weapons - Ministry with the weapons (hoplon) of righteousness for the right hand and for the left has been variously interpreted: a ministry that is (a) ready for an attack from any quarter, (b) armed with weapons of offence (a sword for the right hand) and defence (a shield for the left), (c) carried out both in prosperity (the right hand) and adversity (the left hand). This sort of military metaphor is used in other passages in Paul’s writings, and a consideration of these throws light on its use here. In 2Co 10:3–5 Paul speaks of ‘the weapons (hopla) of our warfare’ which are not worldly but ‘have divine power to destroy strongholds’. These strongholds are ‘arguments and every proud obstacle to the knowledge of God’, and the purpose of their destruction is to ‘take every thought captive to obey Christ’. What we see here is the offensive weapon of gospel presentation and argumentation (cf. e.g. Acts 19:8–10) whereby the power of God is released to bring about the overthrow of false arguments and folly and bring people to the obedience of faith. (Full text of Tyndale NT Commentary on 2 Corinthians - Text format is awkward but material is present) Right hand and the left hand (see 1Chr 12:1-2NLT) This might be talking about having skill with spiritual weapons. These mighty men of David could fight with either their right or their left hands. They were well trained, valuable men. How skillful are you with God’s weapons? Power (Miracles) (1411) dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Dunamis is the implied ability or capacity to perform. It conveys the idea of effective, productive energy, rather than that which is raw and unbridled. Dunamis is the word generally used by Paul of divine energy. Scripture uses dunamis to describe deeds that exhibit the ability to function powerfully (deeds of power, miracles, wonders) (eg, see Mt 11:20, 23, 13:54, 58, etc) Vine - In 2Ti 1:7 dunamis denotes the ability requisite for meeting difficulties and for the fulfillment of the service committed to us.Dunamis is frequently used by Paul in the Corinthians letters - 1 Co. 1:18; 1 Co. 1:24; 1 Co. 2:4; 1 Co. 2:5; 1 Co. 4:19; 1 Co. 4:20; 1 Co. 5:4; 1 Co. 6:14; 1 Co. 12:10; 1 Co. 12:28; 1 Co. 12:29; 1 Co. 14:11; 1 Co. 15:24; 1 Co. 15:43; 1 Co. 15:56; 2 Co. 1:8; 2 Co. 4:7; 2 Co. 6:7; 2 Co. 8:3; 2 Co. 12:9; 2 Co. 12:12; 2 Co. 13:4 Weapons (3696) hoplon originally described any tool or implement for preparing a thing and then became specialized to refer to items such as a ship's tackling, a cable, a rope or a tool of any kind (blacksmith tools, sickle, staff) and then in the plural was used for weapons of the Greek soldier. Paul thinks of the members of the Christian’s body as weapons to be used in the Christian warfare against evil. The saint, counting upon the fact that he has been disengaged from the evil nature, does two things, he refuses to allow it to reign as king in his life, and he stops putting his members at its disposal to be used as weapons of unrighteousness. Hoplon is used once in the NT to describe literal physical weapons (Jn 18:3) but more often is used figuratively to describe members of the body = can be presented to Sin = Principle or to God, for unrighteousness or righteousness (Ro 6:13+) armor of light (Ro 13:12+), weapons of righteousness (2Cor 6:7) weapons of the Christian's warfare (2Co 10:4+). Illustration In The Encourager, Charles Mylander writes: “Sunrise was dawning when Los Angeles motorcycle police officer Bob Vernon saw a red pickup truck speed through a stop sign. This guy must be late to work, he thought to himself. He turned on his emergency lights and radioed that he was in pursuit. The pickup pulled over, and the officer approached. “Meanwhile in the truck, the driver thought, The cops already know! He was scared. He rested his hand on the same gun he had used a few moments before to rob a twenty-four-hour market. The sack of stolen money was beside him on the seat. “The officer said, ‘Good morning, sir, may I see your—‘ “He never finished the sentence. The driver shoved his gun toward the policeman’s chest and fired from just inches away. The cop was knocked flat seven feet away. “A few seconds later, to the shock of the criminal, the officer stood up, pulled his service revolver, and fired twice. The first bullet went through the open window and smashed the windshield. The second tore through the door and ripped into the driver’s left leg. “’Don’t shoot!’ the thief screamed, throwing the gun and sack of money out the pickup window. “What saved the policeman’s life was dozens of layers of Kevlar, the super strong fabric used for bulletproof vests. Only three-eighths of an inch thick, Kevlar can stop bullets cold.” In Ephesians 6, the Bible instructs every Christian to put on the full armor of God. Simple qualities like righteousness and faith can deflect what the Enemy of souls may fire at us QUESTION - What are the weapons of righteousness in 2 Corinthians 6:7? ANSWER - As Paul was listing some of the trials he faced in the ministry, he wrote, “As servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; . . . in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left” (2 Corinthians 6:4, 7). In the spiritual battle, it’s nice to have weapons of righteousness. All people are born into a world war of good against evil. The good side’s battle plan, God’s Word, reveals that, while this war is fought in many arenas, our fight is ultimately “not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12). Normal, physical weapons are of no avail in such a battle. We need weapons of righteousness. Christians, by God’s grace, have the privilege of fighting on the winning side (Revelation 20:7–14). As we know, “it is not by sword or spear that the Lord saves; for the battle is the Lord’s” (1 Samuel 17:47). We are trained and equipped by God to complete our assigned missions in that battle (Psalm 144:1; Ephesians 6:10). Paul refers to the instruments God equips us with as “weapons of righteousness.” In what way are the weapons linked to “righteousness”? God told the Israelites that their power to defeat the evil nations in Canaan was not due to their own righteousness (Deuteronomy 9:4–6), and in a similar way we Christians are issued our spiritual weapons due entirely to Christ’s righteousness, not our own (Philippians 3:9). “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). To enter a battle without God’s righteousness assures defeat (see Numbers 14:42). There is no “neutral” side in the spiritual war. All people must choose to join one side or the other, for “no one can serve two masters” (Luke 16:13). Jesus told His disciples, “Whoever is not against you is for you” (Luke 9:50), but He also declared, “Whoever is not with Me is against Me, and whoever does not gather with Me scatters” (Luke 11:23). Those statements leave no middle ground—you’re either on one side or the other. So Paul commands, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God” (2 Corinthians 6:14–16). 2 Corinthians 6:3–10 provides the context of Paul’s reference to weapons of righteousness. Here Paul describes the tough life of a devoted warrior for Christ. The hardships he faces are of every kind—spiritual, emotional, and physical—and they are continuous. That’s why he must always carry his “weapons of righteousness” in both hands—right and left are equally occupied. God has equipped us for the battles we face. “For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2 Corinthians 10:3–5). Any gift from God that has power to destroy evil can be described as a “weapon of righteousness.” Here are a few things that can be called a weapon of righteousness: The Bible. All God’s words are true and righteous (Psalm 119:160, 172) and useful for “training in righteousness” (2 Timothy 3:16). That makes the Bible an effective weapon for Christians. “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12). Jesus used God’s Word to defeat Satan’s temptations (Matthew 4:1–11). The word of the Lord is pictured as a sword coming out of His mouth, having power to strike down the nations (Revelation 19:15, 21). God’s Word is one of the “weapons of righteousness” against the forces of hell. Faith. The Old Testament tells of heroes “who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies” (Hebrews 11:33–34). This should not surprise us, since Jesus revealed that even a small amount of faith has enough power to move mountains (Matthew 17:20). “Everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4). Prayer. “The prayer of a righteous person is powerful and effective” (James 5:16). Scripture is full of examples of the power of prayer. Summarizing the time of the judges, Nehemiah 9:27 says, “When they were oppressed they cried out to you. From heaven you heard them, and in your great compassion you gave them deliverers, who rescued them from the hand of their enemies.” By prayer the drought was begun and ended during Elijah’s day (James 5:17–18). By prayer the enemies of Elisha were struck blind (2 Kings 6:18). By prayer Samson achieved victory over the Philistines (Judges 16:28–30). Goodness. Goodness is another weapon of righteousness. We are instructed to “overcome evil with good” (Romans 12:21). Sometimes it seems that evil is more powerful, or at least more prevalent, but it is only temporary. One believer, taking a stand on the side of goodness, can turn back much evil. It is important that we “add to our faith goodness,” which empowers us to defeat the evil of the world and the evil within our own sin nature (2 Peter 1:4–5). Love. All our other weapons of righteousness are worthless without this one, the greatest commandment (Mark 12:30–31); it is even greater than faith (1 Corinthians 13:1–3). It is a fruit of the Holy Spirit (Galatians 5:22). “For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline” (2 Timothy 1:7). Love empowers Christians by uniting us, giving us understanding, encouragement, and joy (Colossians 2:2–3; Philemon 1:4–7). We are to trust in God’s love, and it will protect us from evil (Psalm 17:7; 52:8; 61:7) just as surely as it cleansed us from sin and defeated Satan’s plans against us (Psalm 103:10–12; John 3:16; Revelation 12:10). In addition to the weapons of righteousness, Christians are supplied with the “full armor of God” to empower us mere humans to stand against Satan himself and all the forces of hell (Ephesians 6:10–17). Our protective gear includes the breastplate of righteousness, the helmet of salvation, and the shield of faith, plus one offensive weapon, our sword, the Word of God (verse 17). We, the church, are to be on the offense, God’s army against whom the gates of hell cannot prevail (Matthew 16:18). War is marked by death. Our Savior conquered death, then gave to us that same power over death and all other threats. Therefore, we “we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:37–39). GotQuestions.org 2 Corinthians 6:8 by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; KJV 2 Corinthians 6:8 By honour and dishonour, by evil report and good report: as deceivers, and yet true; NET 2 Corinthians 6:8 through glory and dishonor, through slander and praise; regarded as impostors, and yet true; BGT 2 Corinthians 6:8 διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας· ὡς πλάνοι καὶ ἀληθεῖς, NLT 2 Corinthians 6:8 We serve God whether people honor us or despise us, whether they slander us or praise us. We are honest, but they call us impostors. ESV 2 Corinthians 6:8 through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; NIV 2 Corinthians 6:8 through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; YLT 2 Corinthians 6:8 through glory and dishonour, through evil report and good report, as leading astray, and true; ASV 2 Corinthians 6:8 by glory and dishonor, by evil report and good report; as deceivers, and yet true; CSB 2 Corinthians 6:8 through glory and dishonor, through slander and good report; as deceivers yet true; MIT 2 Corinthians 6:8 through glory and dishonor, through defamation and commendation; as deceivers, yet honest people, NKJ 2 Corinthians 6:8 by honor and dishonor, by evil report and good report; as deceivers, and yet true; NRS 2 Corinthians 6:8 in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; NAB 2 Corinthians 6:8 through glory and dishonor, insult and praise. We are treated as deceivers and yet are truthful; NJB 2 Corinthians 6:8 in times of honour or disgrace, blame or praise; taken for impostors and yet we are genuine; GWN 2 Corinthians 6:8 as we are praised and dishonored, as we are slandered and honored, and as we use what is right to attack what is wrong and to defend the truth. We are treated as dishonest although we are honest, BBE 2 Corinthians 6:8 By glory and by shame, by an evil name and a good name; as untrue, and still true; by glory and dishonor: Ac 4:21 5:13,40,41 14:11-20 16:20-22,39 28:4-10 1Co 4:10-13 by evil report and good report: Mt 5:11,12 10:25 Ac 6:3 10:22 22:12 24:5 28:22 Ro 3:8 1Ti 3:7 1Ti 4:10 Heb 13:13 1Pe 4:14 3Jn 1:12 Rev 3:9 regarded as deceivers: Mt 27:63 Joh 7:12,17 and yet true: Mt 22:16 Mk 12:14 Joh 7:18 2 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: John 7:18 (GLORY - YET TRUE) “He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him. PAUL'S SERVICE IN FACE OF VARIOUS ACCUSATIONS Paul now commends his ministry by presenting 3 antitheses (opposites). In this triad Paul is in essence describing the three ways people will react to the ministry that Paul describes 2Co 6:6-7 (yes they will even react this way when the minister speaks or carries out kindness and unconditional love!) THOUGHT - Some hearers will honor you and some will dishonor you; some will slander you and some will praise you; and some will call you an imposter while others defend your character and integrity as the "real deal." If you have been in a Word centered, Spirit enabled, Christ exalting ministry for more than a few months (maybe even as quick as a few weeks!) then you have almost certainly encountered these diametrically opposed reactions to the same message! If your conscience is clear, then do not be discouraged for you have just fulfilled Jesus' prophecy "Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way." (Lk 6:26+) Kruse comments that in each antithesis "one part of the antithesis represents an evaluation of his ministry ‘from a human point of view’, and the other part, the true view of one ‘in Christ’." (Full text of TNTC 2 Corinthians)
2 Coríntios 6
Guzik has a good application of Paul's command to separate writing that "Paul means much more here than only marrying an unbeliever. It really applies to any environment where we let the world influence our thinking. When we are being conformed to this world and are not being transformed by the renewing of your mind (Romans 12:2+), we join together with unbelievers in an ungodly way. This speaks especially to the issue of influence. Paul is not suggesting that Christians never associate with unbelievers (he makes this clear in 1 Corinthians 5:9–13). The principle is that we are to be in the world, but not of the world, like a ship should be in the water, but water shouldn’t be in the ship. If the world is influencing us, it is clear we are unequally yoked together with unbelievers. And this unequal yoke, or ungodly influence, may come through a book, a movie, a television show, a magazine, or even through worldly Christian friends. Most Christians are far too indiscriminate about the things they allow to influence their minds and lives." Bound together (2086)(heterozugeo from heteros = different kind + zugos = yoke) means wrongly or poorly mismatched. Picture 2 different animals (cow and mule for example) who are yoked together in a mismatch that unbalanced and ineffective.To yoke w. a different yoke, to draft animals that need different kinds of yokes because they are of different species. The related adjective heterozugos is used in Lev 19:19 where it means coupled with an animal of diverse kind. The idea of “not belonging together” can be found as early as the Zenon Papyri in Hellenistic times. The concept of the yoke was used in relation to marriage and in relation to teachers who agreed in their doctrine. A mixed marriage or cooperation with one who had a different doctrine was considered to be unequally yoked. Unbelievers (571) apistos rom a = without + pistos = believing, faithful) means lacking in faith, without faith, disbelieving, unbelieving - in this context apistos is one who does not believe the Good News about Jesus Christ (1Ti 5:8, Titus 1:15, Rev 21:8). It is used once to describe that which is incredible (Acts 26:8+), but most NT uses describe those without faith, not trusting, unfaithfulIn secular Greek use apistos described reports, etc as incredible. BDAG gives a example of an ancient secular use of apistos in the description of "a patient (who) sneers in disbelief at healings recorded in a shrine of Asclepius and subsequently receives the sobriquet (a descriptive name) : "Apistos"" Related - What exactly is an unbeliever? | GotQuestions.org For (gar) is a term of explanation which here gives the reason for not being unequally yoked. What partnership (metoche) have righteousness (dikaiosune) and lawlessness (anomia - see 1Jn 3:4+ where "sin is lawlessness"), or what fellowship (koinonia) has light (phos) with darkness (skotos)? - This is the first of five straightforward rhetorical questions all clearly calling for a resounding negative reply. Righteousness and lawlessness describe the whole sphere of moral behavior and are clear opposites! The writer of Hebrews has the same contrast in his description of the Messiah writing “YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS.” (Heb 1:9+).