2 Coríntios 6
George MacDonald · Citado em PreceptAustin
2 Coríntios 6
MacDonald - Conscious that that he was a servant of the Most High, he always sought to behave in a manner worthy of such a calling. Verses 4 and 5 describe the physical sufferings which Paul endured and which attested him as a sincere, faithful servant of the Lord. The next two verses have to do with the Christian graces which he exhibited. Then in verses 8 through 10 he lists the contrasting experiences which are so typical of the Christian ministry. (Believer's Bible Commentary) Paul used the related word proskomma, stumbling, in his first letter warning the Corinthians to "take care that this liberty of yours does not somehow become a stumbling block to the weak." (1Co 8:9+).
2 Coríntios 6
MacDonald says "The message that Gentiles could be saved in the same way as Jews caused some of the most violent outbursts." (Believer's Bible Commentary) Barclay is probably correct when he says that “Nowadays it is not the violence but the mockery or the amused contempt of the crowd against which the Christian must stand fast.” (2 Corinthians 6 Commentary) The following triad contrasts with the former triad in that the following are largely self-inflicted hardships. Do we ever read of Paul taking a furlough or a sabbatical? I don't think so. He continually had supernatural energy from the indwelling Spirit! We in minister would be wise to imitate this aspect of his pattern of ministry. In labors (kopos) (cf 1Co 4:12) - Speaks of hard, unremitting toil, to the point of exhaustion. Paul knew creditable ministry involved some serious work (he was also a tent-maker - Acts 18:3+), but he also knew that their "toil (kopos) (was) not in vain in the Lord." (1Co 15:58+). Later in this letter Paul contrasts himself with those who said they were "servants of Christ" testifying he had been "in far more labors (kopos)" (2Co 11:23, cf kopos again in 2Co 11:27) then these so-called servants of Christ. How could Paul sustain such difficult labor as a natural man. In a word supernaturally. In another word "grace" Paul explaining that "by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored (related verb kopiao) even more than all of them, yet not I, but the grace of God with me. (1Co 15:10+) In 1Th 2:9 Paul explains they were working to earn money so that they would not burden the church at Thessalonica. While labors often refers to hard work in Paul's use in Gal 6:17+ kopos means "trouble"; "distress" and so it likely Paul intends this sense in at least some of his labors. In sleeplessness (agrupnia), in hunger (nesteria) - Paul describes labor, sleeplessness and hunger in 2 Corinthians 11:27 writing he had been "in labor (kopos) and hardship, through many sleepless nights (agrupnia), in hunger (limos not nesteria) and thirst, often without food, in cold and exposure. Why would Paul need to be a "light sleeper"? Recall that he was continually in danger of death and had to remain alert to possible attempts to assassinate him. Sleeplessness is in the plural which more literally is “sleepless nights” which implies that he had cares and concerns which typically cause sleeplessness, which Paul endured for the sake of the Church. While hunger (nesteria) might refer to fastings by Paul (spiritual discipline), in this context it seems more likely to refer to Paul's experience of "going to bed hungry" with "his stomach growling" (so to speak) in view of his financial poverty. Pulpit Commentary - The nine forms of suffering hitherto mentioned—three general, three specific, and three voluntary—are all physical sufferings borne with “much endurance.” (2 Corinthians 6) Beatings (blows, wounds) (4127) plege from plesso = to strike) means a literal blow as from some instrument like a whip (in plural = beating in Lk 12:48; cf Acts 16:23; 2 Cor 11:23). Plege described the result of the blows, and so referred to wound, bruise (Acts 16:33, Rev 13:14). The third sense of plege was to describe a sudden calamity causing severe distress such as a "blow" or "stroke" of judgment sent by God (plague, misfortune, calamity - Rev 9:18, 20; 18:4, 8; 22:18). In the Septuagint plege is used to describe the 10 plagues in Egypt (Ex 11:1) and the protection of the blood of the lamb on the doorposts and lintels of the Jewish homes that saved them from the "plague." Imprisonments (5438) phulake to guard, watch) means a guarding (the act of guarding or keeping watch - Lk 2:8, Nu 1:53, 3:7, 28) or guard (the person doing the watching - Acts 12:10) , a prison as a place where someone is guarded (Mt 5:25, 14:3, 10, 18:30, 25:36, 39, 43, etc). Phulake can refer to the period during which a watch is kept (Mt 14:25, 24:43, Mk 6:48, Lk 12:38 - a watch of the night = Ancient Jews had 3 divisions of 4 hours each but under the Romans changed to 4 watches of 3 hours each, the 4th watch being between 3-6 in the morning). It has the root meaning of being kept under guard or on hold and is distinct from desmoterion, a place of bondage. Phulake can have a penal connotation but not in every use. Phulake is used of a holding cell pending trial. Some uses of phulake simply mean "a watch" as in watching over (Mt 14:25, Lk 2:8) The last use of Phulake describes Satan's holding tank before he is released, fully defeated and cast into the lake of fire (Rev 20:7+). Thus, this speaks of a place of involuntary confinement, not merely a “haunt, den, [or] refuge.” Paul used phulake to describe his imprisonments (2 Cor 6:5). In Revelation 18:2+ Babylon is described figuratively the final refuge, the place of banishment for unclean spirits, "a dwelling place of demons and a prison of every unclean spirit." Tumults (disturbances, disorders, contusions)(181) akatastasia rom akatastatos = unstable from a = negative + kathistemi = set in order) means literally without order or stability and thus has a basic meaning of instability = to an unsettled state of affairs, an upheaval, a state of violent group disturbance, a tumult, or unrest, especially in a political or social setting (riots, revolutions). In 1Co 14:33 Paul says "God is not a God of confusion (akatastasia)." In 2 Cor. 12:20 and James 3:16 the context suggests that akatastasía is used of the disruption of the Christian community by worldly disputes among the brethren and in both of these passages jealousy and selfish ambition (eritheia) are listed prior to akatastasia as factors which predispose to social instability. basic meaning of instability, and hence came to be used of a state of confusion, disturbance, disarray, or tumult, sometimes even of rebellion or anarchy. Labors (2873) kopos from kopto = chop, hew, cut down, strike; figuratively to lament which apparently came from the idea of striking one's breast) (See also study of related verb kopiao) is strictly a smiting as a sign of sorrow, then sorrow itself. Kopos thus describes a state of discomfort or distress, trouble, difficulty, transferring the sense of the primary meaning which is beating. Kopos referring to labor conveys the sense that the labor involves toil, fatigue, suffering, weariness and sorrow. It thus speaks of an intense effort which can be united with trouble. In short kopos conveys the idea of arduous toil involving sweat and fatigue and emphasizes the weariness which follows as a result of the straining of all of one's powers to the utmost. Sleeplessness (70)(agrupnia) describes state of remaining awake because one is unable to go to sleep. Total abstinence from sleep, watchfulness (2 Cor. 6:5; 11:27). Metaphorically it could describe state of being alertly concerned (but in Paul's uses certainly includes literal sleeplessness). In classical Greek agrupnia is used to refer to sleeplessness, waking, and figuratively of watching, or a time of watching. This noun form occurs 10 times in the Apocrypha, but it is not found in the canonical writings or the papyri. However, the verb agrupneo, which is akin to agrupnia, is found both in the Septuagint and the papyri where it is chiefly used for shāqadh, which means “to be awake,” or “to be watchful of or intent upon something.” Only in 2Co 6:5 and 2Co 11:27 both uses in the plural ("sleepless nights"). Hunger (fastings)(3521) nesteria from nesteuo = to fast) describes fasting, fast, abstinence from eating, generally for want of food (2Co 6:5; 11:27). 2 Corinthians 6:6 in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, KJV 2 Corinthians 6:6 By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, NET 2 Corinthians 6:6 by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love, BGT 2 Corinthians 6:6 ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, NLT 2 Corinthians 6:6 We prove ourselves by our purity, our understanding, our patience, our kindness, by the Holy Spirit within us, and by our sincere love. ESV 2 Corinthians 6:6 by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; NIV 2 Corinthians 6:6 in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; YLT 2 Corinthians 6:6 in pureness, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in love unfeigned, ASV 2 Corinthians 6:6 in pureness, in knowledge, in long suffering, in kindness, in the Holy Spirit, in love unfeigned, CSB 2 Corinthians 6:6 by purity, by knowledge, by patience, by kindness, by the Holy Spirit, by sincere love, MIT 2 Corinthians 6:6 by purity, by knowledge, by prolonged endurance, by kindness, by holy spirit, by genuine love, NKJ 2 Corinthians 6:6 by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, NRS 2 Corinthians 6:6 by purity, knowledge, patience, kindness, holiness of spirit, genuine love, NAB 2 Corinthians 6:6 by purity, knowledge, patience, kindness, in a holy spirit, in unfeigned love, NJB 2 Corinthians 6:6 in purity, in knowledge, in patience, in kindness; in the Holy Spirit, in a love free of affectation; GWN 2 Corinthians 6:6 People can see our purity, knowledge, patience, kindness, the Holy Spirit's presence in our lives, our sincere love, BBE 2 Corinthians 6:6 In a clean heart, in knowledge, in long waiting, in being kind, in the Holy Spirit, in true love, in purity: 2Co 7:2 1Th 2:10 1Ti 4:12 5:2 Tit 2:7 in knowledge: 2Co 4:6 11:6 1Co 2:1,2,16 Eph 3:4 Col 1:9,10,27 2:3, long suffering, 1Co 13:4 Ga 5:22 Eph 4:2,32 Col 1:11 3:12 2Ti 3:10 4:2 in patience, in kindness, in the Holy Spirit : 2Co 3:3 2Co 11:4 Ro 15:19 1Co 2:4 Ga 3:2,5 1Th 1:5,6 1Pe 1:12 in genuine love: 2Co 2:4 11:11 12:15 Jud 16:15 Eze 33:31 Ro 12:9 1Pe 1:22 1Jn 3:18 2 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 2:10+ (SPIRITUAL GNOSIS REVEALED BY THE SPIRIT) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. 2 Corinthians 3:3+ being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. John 13:34 “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. MORAL INTEGRITY OF MINISTRY Pulpit Commentary - He now gives six instances of special gifts and virtues. (2 Corinthians 6) Ray
2 Coríntios 6
MacDonald adds that in 2Co 6:8-10 "Paul describes some of the sharp contrasts that are found in service for the Lord Jesus. The true disciple experiences the mountain tops and the valleys, as well as all the territory that lies between." (Believer's Bible Commentary) By glory (honor - doxa) and dishonor - NLT = "We serve God whether people honor us or despise us." In God's eyes his ministry is honored but in men's eyes it is dishonored. "It is a life of honor and dishonor, of victory and seeming defeat, of commendation and criticism." (MacDonald) Michael Andrus - Whether praised or blamed, loved or despised, flattered or criticized, it ultimately didn’t matter to Paul; he was doing what God called him to do. Pulpit Commentary says glory and dishonor are both "means which contribute to the commendation of the ministry." (2 Corinthians 6) Dishonor (Shame) (819) atimia from átimos = without honor from a = negative + time = Honor, respect, reverence, esteem) is a noun which describes that which is literally not honorable, not worthy of respect, reverence or esteem. By evil report and good report - NET = "through slander and praise." "We serve God...whether they slander us or praise us." (NLT) The evil report is from men, presumably Paul's adversaries/critics in Corinth. While some spoke well of him, others were critical and condemning. Michael Andrus - Some people slandered him; others told the truth; again it didn’t matter. I don’t think I could honestly say this. I care very much whether I am treated fairly. I’m getting better at accepting responsibility when I do wrong, but I can hardly stand it when I’m accused of something I didn’t do. But Paul takes the perspective that it ultimately doesn’t make any difference when you know your life is pleasing to God. THOUGHT - If you are in the ministry you have to be encouraged for surely you have experienced similar mountain tops and valley lows like Paul -- "Be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord" (1Cor 15:58+) because you are following in the footsteps of the great apostle Paul and the Suffering Servant Jesus Christ (Mk 10:45+, 1Co 11:1+). Evil report (1426)(dusphemia from dus- = nullifies good sense of a word + pheme - a saying or report) is literally evil speaking, ill-report, slander, ill repute, reproach, defamation, ill language, words of ill omen, insult. BDAG = "the act of detracting from or damaging another’s reputation." Only here in NT and not in Lxx. Good report (1426)(euphemia from eu- = good + pheme - a saying or report) is a favorable expression about someone, , the utterance of good or auspicious words; commendation, praise, good report, good repute In secular Greek the use of words of good omen. Only here in NT and not in Lxx. Regarded as deceivers and yet true - "We are honest, but they call us impostors." (NLT) "regarded as impostors, and yet true" (2Co 6:8 NET) Paul is in good company for they accused Jesus of being a "deceiver" because He said "After three days I am to rise again." (Mt 27:63, cf Jn 7:12). Recall also that some in Corinth questioned Paul's credentials (2Co 3:1+) and presumably some even considered him to be a faker, a sham, a pretender, a fraud. Regardless of the reputation or report that preceded him, Paul remained true (the root idea of this word is not hidden or concealed) and he never compromised on the truth and integrity of the Gospel message from God. Michael Andrus - Paul was accused of being a false apostle, while in fact he was the greatest of the apostles. Perhaps you have read recently that the President of Venezuela has decreed that New Tribes Mission leave his country. New Tribes is one of the finest mission organizations ever, and having been to the jungles of Venezuela with their missionaries, I can tell you that they have done nothing but good for the Indians there– medically, socially, economically, and, of course, spiritually. But Chavez accuses them of being CIA agents, impostors. The most genuine of Christians or Christian organizations will sometimes be regarded as phony. Pulpit Commentary says there "is an illustration of the “evil report,” and in the Clementine homilies, a century later, St. Paul, under the disgraceful pseudonym of “Simon Magus,” is still defamed as a deceiver." (2 Corinthians 6) Deceivers (4108) planos wandering, leading astray (adj.), a deceiver (subst.). It is used metaphorically for deliberately and deceptively leading people away from the right path, lying to people about God or about the reality of life and thus getting them off course. 1 Ti 4:1 = "paying attention to deceitful spirits" Mt. 27:63 = "that Deceiver" referring to Jesus Who is The Truth!; 2 Jn. 1:7 = "For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist." Only 4v in NT - Mt. 27:63; 2 Co. 6:8; 1 Tim. 4:1; 2 Jn. 1:7 True (227) alethes from a = negates + letho [from lanthano] = to escape notice, be hid; See related word aletheia) is an adjective which literally describes that which does not escape notice. Thus alethes describes that which is manifest, that which is unconcealed, that which conforms to reality (and thus is genuine), that which is in accordance with facts, that which is real (authentic, not imaginary). Alethes is used to describe Jesus several times in the Gospels - Mt 22:16; Mk 12:14; Jn 7:18. Illustration One pastor writes, While I conducted my usual Tuesday evening prison ministry, my wife decided to attend a local home sales party. Our fifteen-year-old daughter, Faith, was at home and later told us about a call she had taken from one of our church members. It went like this: “Hello, is your father home?” “No, he’s in jail,” Faith said. “Well, then, is your mother home?” “No, she’s at a party.” The church member still reminds us of that call. -- Richard R. Smith of Cottonwood Falls, Kansas, Christian Reader, January/February, 1997, p. 13. Ray Stedman Devotional on 2Co 6:8-10 - As the apostle Paul traveled throughout the Roman Empire, we learn from Scripture that he was frequently accused of being crazy. People heard his testimony of his remarkable experience on the Damascus road. They saw his dedication and his commitment to life, which took him away from comforts and pleasures, and they said he was crazy. In fact, Festus, a Roman governor in the book of Acts, said to Paul's face one day, You are out of your mind, Paul! . . . Your great learning is driving you insane (Acts 26:24). But the apostle did not seem to mind this. We seem generously supplied today with a variety of steely-eyed fanatics who are quick to point their fingers and are full of passionate speeches. Since many of them claim to be Christians, it raises the question of whether the early Christians really were like that. Do you have to be a fanatic to be a Christian? Listen to the apostle Paul's description of his own life and how he describes his own sense of dedication: Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships, and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on (2 Corinthians 6:4-8a). Is that fanaticism? If it is, I feel like the great English preacher Charles Spurgeon, who, when he was told that Paul's conversion on the Damascus road was really caused by a fit of epilepsy, said, Oh, blessed epilepsy! Would that every man in London could experience epilepsy like that! So if this is fanaticism, then I say, Would that every one of us were fanatics like this! What a magnificent description of a God-honoring life! What a marvelous pattern is held before us. Here is what the ministry of reconciliation will really look like when it is lived out to the full. You and I may fall far short of a description like this. I feel I do. But though we may not equal in degree the way the apostle lived, we are all called to be like this in kind. Thank You, Heavenly Father, for the witness of this record of the great apostle as he lived through the pressures and the calamities of his own time. Grant to me, by the power of the Holy Spirit, the same sensible fanaticism as Paul. Life Application - Following Jesus is a radical, other-worldly calling. If we were accused of being truly Christian, would there be enough evidence to convict us? F B
2 Coríntios 6
MacDonald points out that "As unknown and yet well known” is fittingly inscribed on the tombstone of John Nelson Darby (1800–1882), who had a worldwide ministry not unlike that of Paul." (Believer's Bible Commentary) Unknown (not understood) (50) agnoeo from a = not + noéo = perceive, understand) not have information about, to not know, to not understand (Mk 9:32, Lk 9:45), to be unaware of, to not recognize (Ac 13:27), to be ignorant of (to lack information concerning something). Lacking capacity or ability to understand. As dying (apothnesko) yet behold (idou), we live (zao) - NLT = "We live close to death, but we are still alive" Amplified = "[We are treated]...as dying, and yet here we are alive." Both verbs in the present tense speaking of continually. Behold is used to get the Corinthians attention that even though he had come close to death and was constantly being delivered over to death (see passages above), he was still "alive and kicking" (so to speak)! Michael Andrus - For the believer death ushers us into a whole new experience of living. “For me to live is Christ and to die is gain” (Phil. 1:21).