According to Paul, true apostles have been given a “ministry of reconciliation,” which is to proclaim the gospel of Jesus Christ (5:11-6:2). Paul now wraps up his description of true apostleship by speaking about his integrity in ministry and the various afflictions he endured (6:3-10). He uses the recounting of his suffering as a bridge to the point of the whole larger section of 2:14-7:4: an appeal to the Corinthians to accept him and shun the false teachers (6:11-7:4). Paul sandwiches his admonitions, which helps make sense of the seeming jarring turn he makes from his appeal to speaking about idolatry:

• Open you heart to me, O Corinthians (6:11-13)
  • Do not be unequally yoked to unbelievers (6:14-7:1)
• Receive us in your hearts, beloved (7:2-4)

The Corinthians must not yoke themselves to these false teachers and give in to idolatry. If they are able to cast off the “super-apostles,” they will be in a position to draw near to Paul in genuine fellowship. 

Translation

3 We do not give any offense in anything, so that the ministry would not be blamed. 4 But we—as ministers of God—commend ourselves in all things: 5 with much endurance in tribulations, in hardships, in distresses, in beatings, in imprisonments, in chaos, in hard work, in sleeplessness, in hunger, 6 in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7 in the word of truth, in the power of God, through the weapons of righteousness for the right hand and the left, 8 through glory and dishonor, through evil report and good report, as deceivers yet true, 9 as unknown yet well known, as dying and yet, behold!, we live, as punished but not put to death, 10 as sorrowful and yet always rejoicing, as being poor and yet making many rich, as having nothing and yet possessing all things. 

11 O Corinthians! We have opened our mouths to you! Our heart has been enlarged! 12 You are not restricted by us, but you have been restricted in your own affections. 13 As a fair exchange—I speak to you as children—open your hearts wide to us also! 

14 Do not be unequally yoked with unbelievers. For what partnership does righteousness have with lawlessness? Or what fellowship does light have with darkness? 15 And what agreement does Christ have with Beliar? Or what part does faith have with unbelief? 16 And what agreement does the temple of God have with idols? For we are the temple of the living God! Just as God has spoken, “I will dwell among them, and I will walk among them, and I will be their God and they will be my people.” 17 Therefore, the Lord says, “Come out from among them and be separate! And do not touch anything unclean! And I will receive you!” 18 And the Lord Almighty says, “I will be a Father to you, and you will to me sons and daughters.” 

7:1 Therefore, beloved, since we have these promises, let us cleanse ourselves from all defilement of the flesh and spirit, accomplishing holiness in the fear of God. 2 Receive us! We wronged no one. We corrupted no one. We took advantage of no one. 3 I do not say this to condemn you, for I have said before that you are in our hearts to die together and live together! 4 My confidence in you is great. My boasting on your behalf is great. I am filled with comfort. I am overflowing with joy even in all our affliction. 

Commentary 

Paul reasserts his integrity and “commends” himself (somewhat ironically) by recounting his suffering (6:3-4). Paul has persevered through so much for the sake of the gospel that his calling as an apostle is the only logical explanation for why he would endure so much (6:5-10). Because Paul is a true apostle, the Corinthians should open their hearts to him and shun the “super-apostles.” (6:11-7:4). Paul has opened his heart up to the Corinthians and they should do the same to him; it’s only fair (6:11-13). Not only should they open to Paul, but should separate from the false teachers (6:14-18). They should not “yoke” themselves to these imposters because false teaching and devotion to Christ are incompatible (6:14-16). If the Corinthians separate from the idolatry of the world, they will God as their Father in fulfillment of the Old Testament Scriptures (6:17-18). Paul closes the section with another call to be “received” by the Corinthians (7:1-2). Paul has never wronged them and is actually quite confident in them (7:3-4). Surely, those would be good enough reasons to accept him into their hearts.  

3 We do not give any offense in anything, so that the ministry would not be blamed.

Paul conducts himself with integrity so that no one can malign the gospel. Most likely, Paul is not referencing a specific sin (such as breaking one of the Ten Commandments) but an “offense” that would discredit his ministry. The Corinthians had levied several criticisms of Paul, especially related to finances. Paul had refused to accept money from them, which they were offended by as a violation of the patronage customs of the date (11:7–9; 12:13–18). They probably thought Paul did not love them enough to accept their help. They also cast aspersions on Paul’s motives for not visiting them when he said he would (1:12-17). But Paul was not being duplicitious, but following God’s will to the best of his ability. Paul, as with the other biblical authors, was very concerned to live in such a way that adorned the gospel and did not detract from it (Titus 2:7-8; 1 Pet. 2:15; 3:16). 

 4 But we—as ministers of God—commend ourselves in all things:

Paul recognizes that he is a “minister” of God. He had been specifically commissioned by Christ to preach to the Jews and Gentiles (Acts 9:15-16). He is also a “minister” of the new covenant (3:6). It is not a coincidence that the word “minister” could also be translated as “servant.” That is what Paul was. He took direction from his Master, Jesus. Paul, probably ironically, says that he is “commending” himself (cf. 3:1; 4:2; 5:12). What is ironic is that Paul commendation, or praising of himself, is a list of how much suffering he endured. 

 5 with much endurance in tribulations, in hardships, in distresses, in beatings, in imprisonments, in chaos, in hard work, in sleeplessness, in hunger,

Paul often recounted his suffering in his writings (1:8-9; 4:8-10; 11:23-28; cf. 1 Cor. 4:11-13; Gal. 6:17; Phil. 1:29-30; 2 Tim. 3:10-11). These lists validate the promise of Jesus given directly to Paul where Jesus promises to show Paul “how much he must suffer for my name’s sake” (Acts 9:16). Paul’s suffering was the mark of a true apostle. He endured so much for the sake of the gospel that it wouldn’t make any sense for him to persevere through those things unless it was true. Paul starts his list of “credentials” by listing off nine ways he suffered in ministry beginning with the preposition “in”: tribulations, hardships, distresses, beatings, imprisonments, chaos, hard work, sleeplessness, and hunger. The afflictions or “tribulations” Paul endured weren’t just generic trials but part of the end-time sufferings of the Messiah as predicted by the Old Testament otherwise known as the “Messianic woes” (Isa. 13:6-8; Jer. 30:6-7; Dan. 12:1). He endured “hardships,” which evoke being surrounded by various tragedies. He was “distressed,” which was a word used to describe very narrow, cramped spaces, evoking the image of the walls closing in on Paul. He was beaten (Acts 16:23), spent a lot of time in jail for preaching the gospel (Acts 16:24; 22:24; 23:35; 24:27; 26:10, 29; 28:16, 17, 30; Eph. 3:1; Phil. 1:13; 2 Tim. 1:8; 2:9), and faced general chaos and riots whipped up by his persecutors (Acts 14:19; 17:5; 18:12-17; 19:23-34; 21:27-35; 22:23; 23:10). Paul poured himself out in hard work for the churches he ministered to (11:23; 1 Cor. 15:10; 1 Thess. 2:9; 1 Tim. 4:10). He spent many sleepless nights, being concerned for the churches he planted and ministered (11:27). He also went without food during his ministry as well (11:27). 

 6 in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7 in the word of truth, in the power of God, 

Paul offsets the nine forms of suffering with eight “virtues” of how he conducted his ministry using the preposition “in”. Paul conducted himself with “purity,” with virtue, transparency, and openness. Patience and kindness are fruits of the Spirit (Gal. 5:22). People ministered in the power of the Holy Spirit ( 3:3; 11:4; Rom. 15:19; 1 Cor.  2:4; Gal. 3:2, 5; 1 Thess. 1:5,6). He was no hypocrite but genuinely loved the Corinthians and every other church that he planted (2:4; 11:11; 12:15). The phrase “word of truth” most likely refers to the gospel, as it is used elsewhere in the New Testament as a reference to the gospel (Eph. 1:13; Col. 1:5: 2 Tim. 2:15; Jas. 1:18). Paul ministered with power that flowed from the gospel (Rom. 1:16) and the Holy Spirit (1 Cor. 4:20). 

through the weapons of righteousness for the right hand and the left, 8 through glory and dishonor, through evil report and good report, 

Paul continues with his list by showing the manner, or way, he commends his ministry in three phrases using the preposition “with.” Paul does ministry “through the weapons of righteousness for the right hand and the left.” Having weapons in both hands probably evokes the imagery of being well-equipped (Barnett, 329). While not exactly the same, when facing opposition, Nehemiah had the builders of the wall with a sword in one hand and a tool in the other (Neh. 4:17). The “weapons” of righteousness continue a theme that Paul uses for military imagery to connote spiritual warfare (10:4-5; Eph. 6:13-18). Paul uses almost the exact same phrase in Rom. 6:13 where he exhorts believers to present their body parts to God as “weapons of righteousness.” Here, Paul probably has in mind “righteous weapons” he uses in how he conducts his ministry. Some Corinthians questioned Paul’s integrity, but everything Paul did and used in ministry was upstanding and righteous. Paul performed his ministry whether he would receive glory from it or dishonor. In the same way, sometimes he was spoken well-of; at other times, his reputation was degraded and he was criticized. 

as deceivers yet true, 9 as unknown yet well known, as dying and yet, behold!, we live, as punished but not put to death, 10 as sorrowful and yet always rejoicing, as being poor and yet making many rich, as having nothing and yet possessing all things. 

Paul finishes his litany of trials and triumphs with seven antithesis that begin with the preposition “as.” He speaks of the circumstances and outcomes of his ministry. Some of the Corinthians probably considered Paul to be deception when he changed his travel plans (1:12-17). Yet he was also truthful and attempted to live in a trustworthy way. Even when Paul may not have been recognized by others (Gal. 1:22), he was “well known” to the Lord (Gal. 4:9). Paul regularly faced and even “carried around the death of Jesus” in his body (4:10-11). Yet in the face of those trials, the Lord delivered him from them all. He was beaten and punished; but not put to death yet. He was still standing to preach the gospel. Paul was sorrowful for the many tough conversations he had to have (2:4; 7:3-10). Yet he was able to “always be rejoicing” because God was at work in and through him. He was poor, yet worked to make many rich in the gospel, or, as he explained to the Corinthians, “death works in us, but life in you” (4:12). Paul realizes that he “brought nothing into this world” and will carry out nothing (1 Tim. 6:7) but he possesses “all things” because he has Christ (1 Cor. 3:21-23; 1 Tim. 4:8). 

11 O Corinthians! We have opened our mouths to you! Our heart has been enlarged! 

Everything in 2:14-6:10 has led up to this: Paul’s appeal to the Corinthians. He expresses the depth of his heart by addressing the Corinthians directly; “O Corinthians! We have opened our mouths to you!” Paul has spoken openly, freely, and transparently to them. He has spoken of his motives in ministry (1:17; 2:17; 3:1-3). He’s spoken about his suffering (4:8-11; 6:4-10). He spoken about the ministry that God gave him to do (5:11-6:2). In all these things, his affections have burned deeply for them (“our heart has been enlarged”). 

12 You are not restricted by us, but you have been restricted in your own affections.

Paul has not held back his love and emotions them form. Instead, the Corinthians have been restrained in their own affections for Paul. Most likely, their cold-heartedness towards originated not only from their own misunderstandings of Paul, but also from being led astray by the “super-apostles.” 

 13 As a fair exchange—I speak to you as children—open your hearts wide to us also! 

Paul exhorts them again to open their heart to him because it’s only fair! Paul uses “child-like” logic to encourage them to do what is right. If he opened his heart to them, then it’s only fair for them to open their hearts wide to him as well. “Opening one’s heart” indicates a depth of love and affection for one another. 

14 Do not be unequally yoked with unbelievers. 

Paul then exhorts the Corinthians to make sure they are being bound together with unbelievers. The seeming jarring turn Paul takes here—from exhorting them to accept him into their hearts to tell them to avoid unbelievers—makes sense when in light of the literary structure of the passage. Paul uses a chiasm (or a “sandwich technique”) in 6:11-7:4 to speak on the importance of avoiding false teachers:

6:11-13 – O Corinthians, open wide your hearts  

6:14-7:1 – Avoid unbelievers

7:2-4 – Beloved, receive us

The main point that Paul is trying to communicate here is that the only way that the Corinthians will really be able to have a relationship with thim and “let him in” would be for them to separate themselves from the “unbelievers,” the false teachers, who are leading them astray. 

Paul tells the Corinthains to not be “unequally yoked.” A yoke in the ancient world was used to bind two animals together in order to them to accomplish some work task together. However, if a ox and a donkey were yoked together, it would not work. One would start pulling the other off-course because of the size and strength mismatch. In a similar way, believers will be influenced by those they are in close relationship with. Paul says something similar in 1 Corinthians when he states that “Bad company corrupts good character” (15:33).  

For what partnership does righteousness have with lawlessness? Or what fellowship does light have with darkness? 15 And what agreement does Christ have with Beliar? Or what part does faith have with unbelief? 

Paul uses a series of rhetorical questions to demonstrate the incompatibility of the Corinthians maintaining a relationship with the “super-apostles.” Scripture regularly maintains the stark contrast between those who worship God and those who do not. Jesus himself says, “You cannot serve God and money” (Matt. 6:24). James asks, “Do you not know that friendship with the world is hostility toward God?” (Jas. 4:4). Quite ironically, Paul seems to equate the “super-apostles” teaching on following the Law with idolatry and pagan-worship, like he does elsewhere (Gal. 4:8-11). In other words, works-based living is no different than rank paganism. Believers are like “light” and should not have deep relationships with those living in darkness (Rom. 13:12-14; Eph. 4:17-20; 5:6-11, 8-14; Phil. 2:15; 1 Thess. 5:4-8; 1 Pet. 2:8-9). Those who are “in Christ” should not associate with those of “Beliar,” or “Belilal.” Beliar was the name for the prince of demons (cf. Mark 4:22, Barnett, 348). Those who believe the gospel should not join themselves to those who don’t believe.   

16 And what agreement does the temple of God have with idols? For we are the temple of the living God! Just as God has spoken, “I will dwell among them, and I will walk among them, and I will be their God and they will be my people.”

In all final analysis, the greatest difference is between those who worship the one true living God and those who worship idols. The New Testament is clear is that the church is now the temple of God (1 Cor. 3:16, 17; 6:19; Eph. 2:20; Heb. 3:6; 1 Pet. 2:5), which Paul explicitly reaffirms: “We are the temple of the living God!” In the Old Testament, the temple was the place of God’s presence (Exod. 25:8; Exod. 29:45–46; 1 Kgs. 8:10–11; 1 Kgs. 8:27–30; 2 Chr. 6:18–20; 2 Chr. 7:1–3; Ps. 11:4; Ps. 27:4; Ps. 132:13–14). No idol should have ever entered the presence of the Lord. In fact, when the Lord’s presence (in the form of the ark) enters into a pagan temple, the idol bows down before him (1 Sam. 5:3). But now, due to the covenantal shift from the termination of the old covenant to the establishment of the new, the temple changes as well. The place of God’s presence is no longer a physical structure, but a living body, the body of Christ, the church. Yet the call to covenant fidelity and exclusiveness is the same under the new covenant as in the old covenant. In fact, the demand for spiritual purity may even be heightened now, because the Spirit indwells the people, not just the building. 

Paul supports his assertion that the church is now the temple of God by seeing the Old Testament promises and prophecies fulfilled. Paul quotes from the Septuagint (the Greek translation of the Hebrew Scripture) of Leviticus 26:11-12: “I will set my tabernacle in you, and my soul will not abhor you. I will walk among you and I will be your God, and you will be my people.” Leviticus 26:11-12 references the “covenant formula” established back in Genesis 17 with the similar refrain, “I will be their God; they will be my people” (Gen. 17:7–8; Ex. 6:7; Lev. 26:12; Jer. 7:23; Jer. 11:4; Jer. 24:7; Jer. 30:22; Jer. 31:33; Jer. 32:38; Ezek. 11:20; Ezek. 14:11; Ezek. 36:28; Ezek. 37:23, 27; Zech. 8:8). The covenant formula indicates the deep family-like bond God has with his people. It is really the goal of all the covenants that God makes. Amazingly, Paul sees the fulfillment of the covenant formula in the church.  

 17 Therefore, the Lord says, “Come out from among them and be separate! And do not touch anything unclean! And I will receive you!” 

Because the church is now the temple of the living God, she must strive for purity and holiness. Paul again quotes the Old Testament from Isaiah 52:11: “Come out from among them and be separate! And do not touch anything unclean!” In the context of Isaiah 52, the prophet rejoices over a future day when there will be those who go out and proclaim good news that God will return to Zion (52:7-8). Eventually, God will bring salvation to Israel (52:9-10). Therefore, in light of God’s salvation, the people should purify themselves as they come out of exile (52:11-12). In other words, Isaiah is looking forward to a day when there will be a new exodus and a new return from exile. Paul sees these things being fulfilled in Jesus. Jesus brings relief from slavery to sin and also returns the people to a right relationship with God. 

If the Corinthians live a life of purity, then God will “recieve them” as Paul quotes from the Septugint of Ezekiel 20:34. Paul is not stating that the Corinthians will earn their reception to God by their works. He is making the point that those who are saved live a new way. Those who are redeemed by God, strive for holiness. They don’t strive for holiness to earn their relationship with God. But based upon their relationship with God, they separate themselves from the unlceanness of the world. 

18 And the Lord Almighty says, “I will be a Father to you, and you will to me sons and daughters.” 

If the Corinthians flee idolatry, they will experience a deep and abiding relationship with God. They will experience the fulfillment of God’s promise to David in 2 Samuel 7:14: “I will be a father to him, and he will be my son.” In the original context, God had just made a covenant with David whereby if David’s “son” was fully obedient to him, then this “son” would receive an everlasting dynasty. We know that text is fulfilled in Jesus (and the author of Hebrews quotes it reference to Jesus in Heb. 1:5). Paul however makes a corporate application of the text (Barnett 354). Now all those who believe in Christ are united to him and partake in the fulfillment of the promise to David. All believers now have God as their Father. And the level of access believers have to the Father is not restricted to any one sex, but is now for “sons and daughters.” Paul also probably has in mind Isaiah 43:6 when it speaks of God bringing “my sons from afar and my daughters from the ends of the earth.” In the new exodus, God will gather the people from every tribe, nation, tongue, and gender. 

7:1 Therefore, beloved, since we have these promises, let us cleanse ourselves from all defilement of the flesh and spirit, accomplishing holiness in the fear of God. 

Paul now applies the text to his reader. Since God has promised to make those who trust Christ to be his people and dwell among them, his people should strive to cleanse themselves for everything that would separate them from God. Paul stands in line with other biblical authors, like the author of Hebrews, who call on believers to pursue holiness: “Since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us” (Heb. 12:1-2). Paul wants total and encompassing holiness for the believer, “all defilement of the flesh and spirit.” And this holiness that believers are to pursue is based upon the “fear of God.” Paul had previously mentioned that the fear of God was akin to standing before Christ’s judgment seat for accountability (5:10-11). And just as accountability for ministry motivates one to do ministry, so accountability for how we live should motivate us to pursue holiness. 

2 Receive us! We wronged no one. We corrupted no one. We took advantage of no one.

Having just argued that the Corinthians should separate from the false teachers and shun idolatry, Paul draws out the natural implication: The Corinthians should receive him into their hearts. Paul never wronged them or corrupted them. He never even took advantage of them, contrary of what some may see. He has lived purely before them, while the “super-apostles” have sought to know them for their own gain. 

 3 I do not say this to condemn you, for I have said before that you are in our hearts to die together and live together! 

Paul is not trying to condemn the Corinthians through his exhortation. He is merely trying to communicate how much he cares about them. They are his “ride-or-die” to use a contemporary idiom. Paul is closely bound to the Corinthians and vice-versa that the fate of one is tied to the fate of the other! If the Corinthians “die,” that is, reject Paul and the gospel, then Paul is will also “die” of heartbreak. But if the Corinthians “live,” that is, accept Paul and separate from the false teachers, Paul will also be enlivened. 

4 My confidence in you is great. My boasting on your behalf is great. I am filled with comfort. I am overflowing with joy even in all our affliction. 

Despite the difficulties Paul has had with the Corinthians, he has great “confidence” in them (cf. 3:12). He is sure that they will receive him and not give in to the pernicious influence of the “super-apostles.” Inwardly, Paul has confidence in the Corinthians. Outwardly, Paul “boasts” or brags about them to other churches (1 Cor. 15:31).  Paul is filled with comfort, a callback to the opening meditation on suffering (1:3-11). Paul seems to complete the circle of how comfort from the Lord works. In the beginning of the letter, Paul is comforted by God so that he might pass on that comfort to others (1:4). Now, because the Corinthians have been comforted, they also become a source of comfort for Paul. Even in all his affliction—even in the difficult and strained relationship he had with the Corinthians—Paul overflows with joy because of what God is doing in and through the Corinthians.