2 For he says, “At an acceptable time I listened to you. In a day of salvation I helped you.” Behold, now is the acceptable time. Behold, now is the day of salvation.
3 We give no occasion of stumbling in anything, that our service may not be blamed,
4 but in everything commending ourselves as servants of God: in great endurance, in afflictions, in hardships, in distresses,
5 in beatings, in imprisonments, in riots, in labors, in watchings, in fastings,
6 in pureness, in knowledge, in perseverance, in kindness, in the Holy Spirit, in sincere love,
7 in the word of truth, in the power of God, by the armor of righteousness on the right hand and on the left,
8 by glory and dishonor, by evil report and good report, as deceivers and yet true,
9 as unknown and yet well known, as dying and behold—we live, as punished and not killed,
10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things.
11 Our mouth is open to you, Corinthians. Our heart is enlarged.
12 You are not restricted by us, but you are restricted by your own affections.
13 Now in return—I speak as to my children—you also open your hearts.
14 Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness?
15 What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever?
16 What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.”
17 Therefore “‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
18 I will be to you a Father. You will be to me sons and daughters,’ says the Lord Almighty.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 6:2For not only from the greatness of the blessings and His loving kindness, but also from the shortness of the time he urgeth them continually. … "The acceptable time." What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this "time!" But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it "acceptable," because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. … It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown.
For not only from the greatness of the blessings and His loving kindness, but also from the shortness of the time he urgeth them continually. … "The acceptable time." What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this "time!" But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it "acceptable," because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. … It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 6:10And he said not "rejoicing" only, but added also its perpetuity, for he says "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. … Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. … For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest.
And he said not "rejoicing" only, but added also its perpetuity, for he says "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. … Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. … For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 6:11–13For what grasping of the hands is to the body, that is interchange of language to the soul. … Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love. … "Our heart is enlarged." For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. … For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each. … For he that is beloved walketh with great unrestraint within the heart of him that loveth.
For what grasping of the hands is to the body, that is interchange of language to the soul. … Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love. … "Our heart is enlarged." For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. … For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each. … For he that is beloved walketh with great unrestraint within the heart of him that loveth.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 6:14As if regaining his authority, he now reproves them more freely, because they associated with unbelievers, as partakers with them in outward idolatry. … Many are of opinion that he speaks of marriage, but the context clearly shows that they are mistaken. The word that Paul makes use of means -- to be connected together in drawing the same yoke. It is a metaphor taken from oxen or horses, which require to walk at the same pace, and to act together in the same work, when fastened under one yoke. … For one sun shines upon us, we eat of the same bread, we breathe the same air, and we cannot altogether refrain from intercourse with them; but Paul speaks of the yoke of impiety, that is, of participation in works, in which Christians cannot lawfully have fellowship. … Paul's doctrine is of too general a nature to be restricted to marriage exclusively, for he is discoursing here as to the shunning of idolatry
As if regaining his authority, he now reproves them more freely, because they associated with unbelievers, as partakers with them in outward idolatry. … Many are of opinion that he speaks of marriage, but the context clearly shows that they are mistaken. The word that Paul makes use of means -- to be connected together in drawing the same yoke. It is a metaphor taken from oxen or horses, which require to walk at the same pace, and to act together in the same work, when fastened under one yoke. … For one sun shines upon us, we eat of the same bread, we breathe the same air, and we cannot altogether refrain from intercourse with them; but Paul speaks of the yoke of impiety, that is, of participation in works, in which Christians cannot lawfully have fellowship. … Paul's doctrine is of too general a nature to be restricted to marriage exclusively, for he is discoursing here as to the shunning of idolatry
John Calvin, Commentaries, on 6:11–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 6:9–10They were chastened, and often fell under the lash of the law, yet not killed: and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the account of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven
They were chastened, and often fell under the lash of the law, yet not killed: and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the account of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven
Matthew Henry, Commentary on the Whole Bible, on 6:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 6:14–16The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, Co2 6:14. Either, … In stated relations. … Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise … Much less should we join in religious communion with them; we must not join with them in their idolatrous services … It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed.
The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, Co2 6:14. Either, … In stated relations. … Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise … Much less should we join in religious communion with them; we must not join with them in their idolatrous services … It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed.
Matthew Henry, Commentary on the Whole Bible, on 6:11–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 2 Corinthians 6:14This seems to be an allusion to the law in Deuteronomy 22:10 and to be a mystical explanation of it; and is to be understood not as forbidding civil society and converse with unbelievers; for this is impracticable, then must believers needs go out of the world; this the many natural and civil relations subsisting among men make absolutely necessary; and in many cases is both lawful and laudable, … not is it to be understood as dehorting from entering into marriage contracts with such persons; for such marriages the apostle, in his former epistle, had allowed to be lawful, and what ought to be abode by; … but there is nothing in the text or context that lead to such an interpretation; rather, if any particular thing is referred to, it is to joining with unbelievers in acts of idolatry; … But I rather think that these words are a dissuasive in general, from having any fellowship with unbelievers in anything sinful and criminal, whether in worship or in conversation
This seems to be an allusion to the law in Deuteronomy 22:10 and to be a mystical explanation of it; and is to be understood not as forbidding civil society and converse with unbelievers; for this is impracticable, then must believers needs go out of the world; this the many natural and civil relations subsisting among men make absolutely necessary; and in many cases is both lawful and laudable, … not is it to be understood as dehorting from entering into marriage contracts with such persons; for such marriages the apostle, in his former epistle, had allowed to be lawful, and what ought to be abode by; … but there is nothing in the text or context that lead to such an interpretation; rather, if any particular thing is referred to, it is to joining with unbelievers in acts of idolatry; … But I rather think that these words are a dissuasive in general, from having any fellowship with unbelievers in anything sinful and criminal, whether in worship or in conversation
John Gill, An Exposition of the Old and New Testament, on 6:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 6:16–18I will dwell in them, and walk in them - The former signifying his perpetual presence; the latter, his operation. And I will be to them a God, and they shall be to me a people - The sum of the whole gospel covenant. … The promise made to Solomon, 1Chr 28:6, is here applied to all believers; as the promise made particularly to Joshua is applied to them, Heb 13:5. Who can express the worth, who can conceive the dignity, of this divine adoption? Yet it belongs to all who believe the gospel, who have faith in Christ. They have access to the Almighty; such free and welcome access, as a beloved child to an indulgent father. To him they may fly for aid in every difficulty, and from him obtain a supply in all their wants.
I will dwell in them, and walk in them - The former signifying his perpetual presence; the latter, his operation. And I will be to them a God, and they shall be to me a people - The sum of the whole gospel covenant. … The promise made to Solomon, 1Chr 28:6, is here applied to all believers; as the promise made particularly to Joshua is applied to them, Heb 13:5. Who can express the worth, who can conceive the dignity, of this divine adoption? Yet it belongs to all who believe the gospel, who have faith in Christ. They have access to the Almighty; such free and welcome access, as a beloved child to an indulgent father. To him they may fly for aid in every difficulty, and from him obtain a supply in all their wants.
John Wesley, Explanatory Notes upon the New Testament, on 6:16 and 6:18; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
2 Corinthians 6
2 Corinthians 6:2–18, World English Bible
2 Corinthians 6 in the Bible · Told in the Story: Chapter 20, Strength in Weakness
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 6:2For not only from the greatness of the blessings and His loving kindness, but also from the shortness of the time he urgeth them continually. … "The acceptable time." What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this "time!" But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it "acceptable," because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. … It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 6:10And he said not "rejoicing" only, but added also its perpetuity, for he says "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. … Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. … For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject of the contest.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 6:11–13For what grasping of the hands is to the body, that is interchange of language to the soul. … Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love. … "Our heart is enlarged." For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. … For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each. … For he that is beloved walketh with great unrestraint within the heart of him that loveth.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 6:14As if regaining his authority, he now reproves them more freely, because they associated with unbelievers, as partakers with them in outward idolatry. … Many are of opinion that he speaks of marriage, but the context clearly shows that they are mistaken. The word that Paul makes use of means -- to be connected together in drawing the same yoke. It is a metaphor taken from oxen or horses, which require to walk at the same pace, and to act together in the same work, when fastened under one yoke. … For one sun shines upon us, we eat of the same bread, we breathe the same air, and we cannot altogether refrain from intercourse with them; but Paul speaks of the yoke of impiety, that is, of participation in works, in which Christians cannot lawfully have fellowship. … Paul's doctrine is of too general a nature to be restricted to marriage exclusively, for he is discoursing here as to the shunning of idolatry
John Calvin, Commentaries, on 6:11–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 6:9–10They were chastened, and often fell under the lash of the law, yet not killed: and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the account of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven
Matthew Henry, Commentary on the Whole Bible, on 6:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 6:14–16The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, Co2 6:14. Either, … In stated relations. … Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise … Much less should we join in religious communion with them; we must not join with them in their idolatrous services … It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed.
Matthew Henry, Commentary on the Whole Bible, on 6:11–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 2 Corinthians 6:14This seems to be an allusion to the law in Deuteronomy 22:10 and to be a mystical explanation of it; and is to be understood not as forbidding civil society and converse with unbelievers; for this is impracticable, then must believers needs go out of the world; this the many natural and civil relations subsisting among men make absolutely necessary; and in many cases is both lawful and laudable, … not is it to be understood as dehorting from entering into marriage contracts with such persons; for such marriages the apostle, in his former epistle, had allowed to be lawful, and what ought to be abode by; … but there is nothing in the text or context that lead to such an interpretation; rather, if any particular thing is referred to, it is to joining with unbelievers in acts of idolatry; … But I rather think that these words are a dissuasive in general, from having any fellowship with unbelievers in anything sinful and criminal, whether in worship or in conversation
John Gill, An Exposition of the Old and New Testament, on 6:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 6:16–18I will dwell in them, and walk in them - The former signifying his perpetual presence; the latter, his operation. And I will be to them a God, and they shall be to me a people - The sum of the whole gospel covenant. … The promise made to Solomon, 1Chr 28:6, is here applied to all believers; as the promise made particularly to Joshua is applied to them, Heb 13:5. Who can express the worth, who can conceive the dignity, of this divine adoption? Yet it belongs to all who believe the gospel, who have faith in Christ. They have access to the Almighty; such free and welcome access, as a beloved child to an indulgent father. To him they may fly for aid in every difficulty, and from him obtain a supply in all their wants.
John Wesley, Explanatory Notes upon the New Testament, on 6:16 and 6:18; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.