6:1 {Working together with him} (\sunergountes\). We are
co-workers, partners with God (1Co 3:9), in this work of grace.
{In vain} (\eis kenon\). Into emptiness. The plan of God, the
work of Christ on the Cross, the pleas of the ambassador may all
be nullified by the recipient of the message.

6:2 {Behold, now is the acceptable time} (\idou nun kairos
euprosdektos\). Here is another "Pauline parenthesis" (Plummer)
as in 5:7 by the quotation from Isa 49:8. The LXX has
\dektos\ (\dektoi\) verbal of \dechomai\, but Paul employs the
double compound (\eu, pros, dektos\), well-received. It occurs in
Aristophanes, Plutarch, inscription, etc.

6:3 {Giving no occasion of stumbling in any thing} (\mēdemian en
mēdeni didontes proskopēn\). \Proskopē\, late word (Polybius,
LXX), from \proskoptō\, to strike against, to stumble. Only here
in N.T. Note double negative in the Greek. {That the ministry be
not blamed} (\hina mē mōmēthēi hē diakonia\). Negative purpose
(\hina mē\). First aorist passive subjunctive of old verb
\mōmaomai\ from \mōmos\, blot, blemish. One can read with profit
J. A. Hutton's Warrack Lectures, _That the Ministry Be Not
Blamed_.

6:4 {But in everything commending ourselves} (\all' en panti
sunistanontes heautous\). Paul gives a marvellous summary of his
argument about the dignity and glory of ministers of Christ as
{ministers of God} (\hōs theou diakonoi\) under three aspects,
the first with {in} (\en\) verses 3-7a, the second with {by}
(\dia\) verses 7b,8, the third with {as} (\hōs\) verses 9-10.
The negative view with \en\ we have in verse 3, then the
positive in verses 4-7a. Each word carries a story that can be
filled in from Paul's own life as a preacher with an echo in that
of us all. {In distresses} (\en stenochōriais\). In tight places
(12:10). Late word from \stenochōreō\ (see on 4:8).

6:5 {In stripes} (\en plēgais\). In blows, wounds (Lu 10:30;
12:48; Ac 16:23,33). Our plague. {In tumults} (\en
akatastasiais\). See on 1Co 14:33). Instabilities, often from
politics. {In watchings} (\en agrupniais\). In sleeplessnesses,
instances of insomnia. Old word, in N.T. only here and 11:27.
Paul knew all about this.

6:6 {In love unfeigned} (\en agapēi anupokritōi\). Late and rare
word (\a\ privative and \hupokritos\, from \hupokrinomai\) This
is the only love that is worth while (Ro 12:9).

6:7 {On the right hand and on the left} (\tōn dexiōn kai
aristerōn\). Offensive weapons (\hoplōn\) on the right, defensive
on the left. See 1Th 5:8; Eph 6:11 for Paul's description of
the panoply of God and Ro 6:13 for the phrase "weapons of
righteousness," the only kind that will stand the strain. See
also Book of Wisdom 5:18ff.

6:8 {By glory and dishonour} (\dia doxēs kai atimias\). Here
\dia\ is no longer instrument, but state or condition. \Doxa\
here is glory. See Ro 9:21; 2Ti 2:20 for contrast between
honour and dishonour (\timē, atimia\). {By evil report and good
report} (\dia dusphēmias kai euphēmias\). Play on the words with
prefixes \dus-\ and \eu-\ and \phēmē\. \Dusphēmia\ is a late
word, only here in N.T. \Euphēmia\, old and common word, only
here in N.T. {As deceivers and yet true} (\hōs planoi kai
alētheis\). Paul takes up \hōs\ now in place of \dia\ which
succeeded \en\. Note use of \kai\ in sense of "and yet"
(adversative). \Planos\ is late word (Diodorus, Josephus) for
wandering, vagabond, impostor (cf. \planaō\, to lead astray, used
of Christ, Joh 7:12). In N.T. only here; Mt 27:63 (of Christ
by Pharisees); 2Jo 1:7. "In the Clementines St. Paul is
expressly described by his adversaries as \planos\ and as
disseminating deceit (\planēn\)" (Bernard). Such slander from
one's enemies is praise.

6:9 {As unknown and yet well known} (\hōs agnooumenoi kai
epiginoskomenoi\). "As ignored (as nonentities, obscure, without
proper credentials 3:2) and yet fully recognized (by all who
really matter as in 11:6)." {And behold, we live} (\kai idou
zōmen\). Cf. the hazards of his life (1:8; 4:10; 11:23). His
whole career is full of paradox).

6:10 {Always rejoicing} (\aei chairontes\). Even in sorrow
(11:9; 1Th 5:16; Ro 5:3-5; 9:2; Php 2:18,27; 3:1; 4:4,15). {Yet
making many rich} (\pollous de ploutizontes\). Old word from
\ploutos\ (wealth), to enrich. Spiritual riches Paul has in mind
as in 1Co 1:5 (cf. Mt 5:37). {As having nothing and yet
possessing all things} (\hōs mēden echontes kai panta
katechontes\). Contrast between \mēden\ (nothing) and \panta\
(all things, cf. 1Co 3:22) and \echō\ (to have) and \katechō\
(to hold down, to hold fast). Play on words (simple and compound)
as in 3:2; 4:8. Climax of Paul's panegyric on the Christian
ministry. He now resumes the thread of the story broken off in
2:14.

6:11 {Our mouth is open unto you} (\to stoma hēmōn aneōigen pros
humas\). Second perfect active indicative of \anoigō\ and
intransitive, stand open. He has kept back nothing in his
portrayal of the glory of the ministry as the picture of the open
mouth shows. {Our heart is enlarged} (\hē kardia hēmōn
peplatuntai\). Perfect passive indicative of old verb \platunō\,
to broaden, from \platus\, broad. In N T. only here and Mt 23:5
(cf. phylacteries). Hence his freedom of speech for "out of the
abundance of the heart the mouth speaks" (Mt 12:34).

6:12 {Ye are not straitened in us} (\ou stenochōreisthe en
hēmin\). The same figure as in verse 11. See on ¯4:8 for
\stenochōreō\. There is no restraint in me (my heart). My
adversaries may have caused some of you to tighten up your
affections (\splagchna\ for affection as in Jas 5:11; 1Pe 3:8).

6:13 {Now for a recompense in like kind} (\tēn de autēn
antimisthian\). No example of this expressive word outside of
this passage and Ro 1:27 and later Christian writers. Paul may
have found it in use in the _Koinē_ vernacular or he may have
coined it from \antimisthos\, remunerating (paying back). There
is no verb here to explain the accusative which may be the
accusative of general reference or the object of a verb not
expressed. {Be ye also enlarged} (\platunthēte kai humeis\). As I
have been (verse 11). First aorist passive imperative of
\platunō\.

6:14 {Be not unequally yoked with unbelievers} (\mē ginesthe
heterozugountes apistois\). No other example of this verb has yet
been found, though the adjective from which it is apparently
formed, \heterozugos\ (yoked with a different yoke) occurs in Le
19:19 of the union of beasts of different kinds. In De 22:10
we read: "Thou shalt not plough with an ox and an ass together."
Literally, "Stop becoming (\mē ginesthe\ present imperative, not
\mē genēsthe\ aorist subj.) unequally yoked with unconverted
heathen (unbelievers)." Some were already guilty. Marriage is
certainly included, but other unions may be in mind. Cf. Eph
5:7. Paul gives as the reason (\gar\) for this prohibition five
words in questions to distinguish the contrasts. {Fellowship}
(\metochē\). Sharing with and followed by associative
instrumental case of \dikaiosunēi\ (righteousness) and iniquity
(\anomiāi\). A pertinent challenge today when church members wink
at violations of laws of the land and laws of God. {Communion}
(\koinōnia\). Partnership to light (\phōti\ dative case) with
(\pros\), facing darkness.

6:15 {Concord} (\sumphōnēsis\). Symphony. Late word from
\sumphōneō\, only here and ecclesiastical writers, though
\sumphōnēma\ in the papyri. {Belial} (\Belial\). Transliteration
of Hebrew word for worthlessness and applied to Satan (_Book of
Jubilees_ 1.20) as here. Paul graphically sums up the contrast
between Christ and Belial (Satan), the heads of the contending
forces of good and evil. {Portion} (\meris\). The fourth of the
words. Here by "unbeliever" (\apistou\) Paul means "disbeliever,"
not just an unconverted man who yet approves Christ.

6:16 {Agreement} (\sunkatathesis\). Fifth of these words. Late
word, but common, though here only in N.T. Approved by putting
together the votes. In the papyri \ek sunkatatheseōs\ means "by
agreement." On the temple of God and idols see 1Co 10:14-22.
See Lu 23:51 for the verb \sunkatatithēmi\. {For we are the
temple of the living God} (\hēmeis gar naos theou esmen zōntos\).
We, not temples (Ac 7:48; 17:24; 1Co 3:16; 6:19). {As God said}
(\kathōs eipen ho theos\). A paraphrase and catena of quotations,
what J. Rendel Harris calls _Testimonia_ (from Le 26:11f.; Isa
52:11; Eze 20:34; 37:27; 2Sa 7:8,14). Plummer notes that at the
beginning "I will dwell in them" (\enoikēsō en autois\) is not in
any of them. "As God said" points to Le 26:12; Eze 37:27.

6:17 {Saith the Lord} (\legei Kurios\). Isa 52:5; Eze 20:33.
Cf. Re 18:4. {Unclean thing} (\akathartou\). Or unclean person.
Genitive case is the same for both.

6:18 {Saith the Lord Almighty} (\legei Kurios pantokratōr\). 2Sa
7:8. This use of \eis\ is a Hebraism for Hebrew _le_ instead of
predicate nominative. \Pantokratōr\ (\pās, krateō\, Ruler of all)
is common in the LXX. Occurs also in the inscriptions and papyri.
In the N.T. only here and in Revelation.