2 For he says: ＂In an acceptable time 3 I heard you, and on the day of salvation I helped you.＂ Behold, now is a very acceptable time; behold, now is the day of salvation.
3 We cause no one to stumble 4 in anything, in order that no fault may be found with our ministry;
6 7 by purity, knowledge, patience, kindness, in a holy spirit, in unfeigned love,
8 through glory and dishonor, insult and praise. We are treated as deceivers and yet are truthful; 8
9 as unrecognized and yet acknowledged; as dying and behold we live; as chastised and yet not put to death;
11 9 We have spoken frankly to you, Corinthians; our heart is open wide.
16 What agreement has the
1 [1-10] This paragraph is a single long sentence in the Greek, interrupted by the parenthesis of 2 Cor 6:2. The one main verb is ＂we appeal.＂ In this paragraph Paul both exercises his ministry of reconciliation (cf 2 Cor 5:20) and describes how his ministry is exercised: the ＂message of reconciliation＂ (2 Cor 5:19) is lived existentially in his apostolic experience.
2  Not to receive . . . in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God's righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11-13; 7:2-3).
3  In an acceptable time: Paul cites the Septuagint text of Isaiah 49:8; the Hebrew reads ＂in a time of favor＂; it is parallel to ＂on the day of salvation.＂ Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them.
4  Cause no one to stumble: the language echoes that of 1 Cor 8-10 as does the expression ＂no longer live for themselves＂ in 2 Cor 5:15. That no fault may be found: i.e., at the eschatological judgment (cf 1 Cor 4:2-5).
5 [4b-5] Through much endurance: this phrase functions as a subtitle; it is followed by an enumeration of nine specific types of trials endured.
6 [4a] This is the central assertion, the topic statement for the catalogue that follows. We commend ourselves: Paul's self-commendation is ironical (with an eye on the charges mentioned in 2 Cor 3:1-3) and paradoxical (pointing mostly to experiences that would not normally be considered points of pride but are perceived as such by faith). Cf also the self-commendation in 2 Cor 11:23-29. As ministers of God: the same Greek word, diakonos, means ＂minister＂ and ＂servant＂; cf 2 Cor 11:23, the central assertion in a similar context, and 1 Cor 3:5.
7 [6-7a] A list of virtuous qualities in two groups of four, the second fuller than the first.
8 [8b-10] A series of seven rhetorically effective antitheses, contrasting negative external impressions with positive inner reality. Paul perceives his existence as a reflection of Jesus' own and affirms an inner reversal that escapes outward observation. The final two members illustrate two distinct kinds of paradox or apparent contradiction that are characteristic of apostolic experience.
9 [11-13] Paul's tone becomes quieter, but his appeal for acceptance and affection is emotionally charged. References to the heart and their mutual relations bring the development begun in 2 Cor 2:14-3:3 to an effective conclusion.
10 [6:14-7:1] Language and thought shift noticeably here. Suddenly we are in a different atmosphere, dealing with a quite different problem. Both the vocabulary and the thought, with their contrast between good and evil, are more characteristic of
11 [14-16a] The opening injunction to separate from unbelievers is reinforced by five rhetorical questions to make the point that Christianity is not compatible with paganism. Their opposition is emphasized also by the accumulation of five distinct designations for each group. These verses are a powerful statement of God's holiness and the exclusiveness of his claims.
12 [16c-18] This is a chain of scriptural citations carefully woven together. God's covenant relation to his people and his presence among them (2 Cor 6:16) is seen as conditioned on cultic separation from the profane and cultically impure (2 Cor 6:17); that relation is translated into the personal language of the parent-child relationship, an extension to the community of the language of 2 Sam 7:14 (2 Cor 6:18). Some remarkable parallels to this chain are found in the final chapters of Revelation. God's presence among his people (Rev 21:22) is expressed there, too, by applying 2 Sam 7:14 to the community (Rev 21:7). There is a call to separation (Rev 18:4) and exclusion of the unclean from the community and its liturgy (Rev 21:27). The title ＂Lord Almighty＂ (Pantokrator) occurs in the New Testament only here in 2 Cor 6:18 and nine times in Rev.