In these two chapters we have basically three topics:
6:1–10 - the theme of sufferings associated with proclaiming the Gospel. Paul is aware that “now is the day of salvation” and this awareness motivates him to proclaim the Gospel and to endure all sorts of trials for its sake;
6:11–7:4 - warnings and conclusions.
2.1. 6:11–13 - Paul wants the Corinthians to “pay back” with love for his love;
2.2. 6:14–7:1 - Warns them against any compromise with evil;
2.3. 7:2–4 - Again he calls on the Corinthians to open themselves to him, at the same time assuring them about his love for them
7:5–16 - the mission of Titus.
3.1. 7:5–6 - He informed them about his journey to Macedonia and how meeting Titus brought consolation to his worrying heart;
3.2. 7:8–13 - Paul speaks about the consequences that the famous “letter in tears” worked out among the Corinthians;
3.3. 7:14–16 - Paul is happy that the Corinthians won the heart of Titus.
6:1–10
6:1
Apostolate as cooperation with God.
“Do not receive the grace of God in vain”. In chapter 5, Paul described the greatness of God’s grace, now he warns against receiving it in vain. How is it possible to receive it vain? Going back to previous sinful life (see 2 Peter 2:20–22).
6:2 (Is 49:8 LXX)
Paul announces that the prophecy of Isaiah is being fulfilled now (see also Luke 4:19.21).
6:3–10 - this topic is also developed in (2 Cor 4:8–10; 1 Cor 4:9–13)
6:4–5 - these verses shows the type of sufferings and the virtue of patience (endurance) that helps Paul to bear with them. Most of them are due to persecution by enemies; some shows how Paul fought also in prayer - like Jesus - he prayed at night and fasted (see Luke 4:2; 6:12).
6:6–7 - these verses show the positive virtues and the ways the apostles used in their service to God.
(1) in purity - pure intentions and actions;
(2) in knowledge (1 Cor 14:6; Rom 15:14) - theory meets practice - Paul knew how to preach the Gospel in a successful way;
(3) in long-suffering - ability to bear with offenses from others;
(4) in kindness - an attitude towards others. Both, long-suffering and kindness appear in Gal 5:22 as the fruits of the Holy Spirit;
(5) in Spirit a Holy - perhaps in a spirit of holiness;
(6) in sincere love - in love that is not a hypocritical one;
(7) in word of truth - the truth of the Gospel (Col 1:5);
(8) in power of God - (1 Thess 1:5);
The 8 “in(s)” are followed by “through”
6:7b–8a
(1) through the weapons of righteousness in both hands (see Eph 6:11–17 for the whole armor of Christian). During the time of Paul Roman soldiers hold a sword in their right hand - to act an enemy, and a armor in their left hand - to protect themselves from an enemy.
(2) through glory and dishonor - paradoxically both are used in advancing the cause of the Gospel;
(3) through ill reports and good reports (see Phil 1:15–18);
6:8b–10
The verses gives us a glimpse how the society looked at and treated Christians, and particular at those active in ministry, at that time;
The list of prejudices and ill treatment is stunning. Yet, Paul turns all those prejudices, attitudes and ill treatment into something positive. He does not mind at all what others think about the apostles. He knows better.
| the world’s view | Paul’s view |
|---|---|
| Deceivers | true man |
| unknown - perhaps without standing in society, like famous philosophers | well known |
| dying - persecuted | behold, we live |
| chastened | not killed |
| being grieved - by bad news, sufferings, imprisonment or worries? | always rejoicing (Phil 4:4) |
| poor | enriching many (2 Cor 8:9) |
| having nothing | possessing all things (Prov 8:11) |
6:11–13
Paul is addressing them as Corinthians (Gal 3:1; Phil 4:15) first - rather official and than as his children (1 Cor 4:14).
The metaphor of an ‘enlarged heart’ is meant as criticism. Paul’s love is not reciprocated. It is a call to ‘repentance’. After all, it was Paul who brought them the Gospel.
6:14–7:1
The metaphor of yoke is taken from Deut 22:10. Two animals were used for plowing. Now, if the two animals were different types or age - the plowing could not be successful. So, it would mean that a believer and unbeliever cannot go together. Why?
Paul explains it in the following metaphors:
| Christians | Pagans |
|---|---|
| righteousness (Rom 3:24) | lawlessness |
| light (Luke 16:8; Rom 13:12; 1 John 2:9; Eph 5:8.14) | darkness (Luke 22:53; John 1:5; 3:19) |
| Christ | Belial - a name of a spiritual being that reigns over wicked people and demons (see Matt 4:1–11; 6:24; Hebr 2:14; 1 John 3:10) |
| believer | unbeliever |
| The temple of God | idols |
Righteousness is a quality of a baptized person, who experienced the saving grace of Christ.
In the OT the temple of God refers to a building, in the NT it refers to the people, who believe in Christ (1 Cor 3:9.16; 6:19). Paul anchors his idea in Lev 26:12 and Ezekiel 37:27.
The idea of “coming out” is the foundation of the biblical faith. The first act of Abraham was ‘coming out’ of Mesopotamia - Babylon and become a pilgrim. This constant “coming out” (see Is 52:11; Jer 51:45) was necessary for the people of God, because they tend to be influenced negatively by the world around them (see also Mark 1:4–5).
Paul connects the ‘coming out’ with baptism in which we are adopted as God’s sons and daughters (see Jer 31:9; Is 43:6). Paul seems to change 2 Sam 7:14 - from singular to plural - which referred to the future Messiah. In this way the whole Church would a messianic community.
In 6:16b–18 we have three promises:
Referring to these promises in 7:1, Paul draws conclusion about the manner of life we should embrace. This includes: (1) cleansing - the Jews were famous for different acts of purification (see Mark 7:3–4), and (2) perfecting.
The cleansing refers to “pollution” of (1) flesh and (2) spirit. Pollution of flesh - wrong ideas and actions drawn from the world; pollution of spirit - remains of idolatry.
Perfecting holiness - being make righteous in baptism is one thing; but we are called to perfect that gift by becoming holy (see 1 Peter 1:16 - Lev 11:44; 19:2; 20:7).
This cleansing and perfecting is motivated by the fear of God (the concept is well-known - reverence for the greatness of God and His gifts; protection from sinning; the root of practical wisdom in life that avoid wicked ways).
7:2–4
Paul goes back to the same theme like in 6:11–13. Another call for mending their relationship.
(1) Wronged no man; (2) corrupted no man; (3) defrauded no man. Were such accusations against Paul circulating among some members of the community? Or were they the common accusations against teachers of different philosophical schools of that time?
Paul again assures them of his love towards them and despite criticizing them for their shortcomings and sins, he actually is proud of them - after all it was not (and it is not) easy to be a Christian in a pagan settings. Shortcomings and failures are to be expected but the most important thing is to correct them and resume the journey towards holiness - “perfecting holiness” (2 Cor 7:1).
7:5–7
After criticizing their attitude and challenging them, Paul relates the latest events from his life.
Titus was sent to Corinth and Paul had to move to Macedonia (Acts 20:1). In view of the problems in Corinth, Paul worried and eagerly awaited the news from the community. Finally, the arrival of Titus and the good news he brought relieved him from those worries.
God - the one comforting the humble (Is 49:13 LXX - Paul really knew the LXX well, he could easily quote from it).
How does God comforts? Through the arrival of Titus - so through the daily events.
The change in the attitude of the Corinthians is evident in 7:7 and it made Paul delighted.
7:8–13
2 Cor 2:4. It seems that Paul worried about the letter in tears he sent to them; perhaps he even regretted sending it.
Two types of grief: (1) godly - leading to conversion; (2) worldly - leading to death (2 Cor 2:8). How true even today.
The effects of godly grief are spell out in 7:11. The last one is rather problematic - vengeance? - but it should be understood as a desire to punish the offender (see 2 Cor 2:6–8).
7:12 - From this fragment we know that Paul was wronged during his last visit in Corinth and that someone wronged him. Here, Paul spells out the purpose of the letter: (1) not to demand punishment for the offender, not to present himself as a victim, but so the Corinthians would realized how inappropriate the whole event was and how they should respond to it. It seems that the letter of tears achieved its purpose: 1. Paul is happy - he regained his face;
2. Titus is happy - it seems he and the Corinthians got along with each other; Paul is happy about such outcome (7:16)
3. and the strained relationship between Paul and the Corinthians is back on track.
Note:
the way the Corinthians received Titus “with fear and trembling”, is similar to the attitude Paul had when he stood in front of the Corinthians for the first time (1 Cor 2:3).