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As we work together with him, we urge you also not to accept the grace of God in vain. ²For he says,

“At an acceptable time I have listened to you,

and on a day of salvation I have helped you.”

See, now is the acceptable time; see, now is the day of salvation! ³We are putting no obstacle in anyone’s way, so that no fault may be found with our ministry, ⁴but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, ⁵beatings, imprisonments, riots, labors, sleepless nights, hunger; ⁶by purity, knowledge, patience, kindness, holiness of spirit, genuine love, ⁷truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; ⁸in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; ⁹as unknown, and yet are well known; as dying, and see—we are alive; as punished, and yet not killed; ¹⁰as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

¹¹ We have spoken frankly to you Corinthians; our heart is wide open to you. ¹²There is no restriction in our affections, but only in yours. ¹³In return—I speak as to children—open wide your hearts also.

The Temple of the Living God

¹⁴ Do not be mismatched with unbelievers. For what partnership is there between righteousness and lawlessness? Or what fellowship is there between light and darkness? ¹⁵What agreement does Christ have with Beliar? Or what does a believer share with an unbeliever? ¹⁶What agreement has the temple of God with idols? For we are the temple of the living God; as God said,

“I will live in them and walk among them,

and I will be their God,

and they shall be my people.

Therefore come out from them,

and be separate from them, says the Lord,

and touch nothing unclean;

then I will welcome you,

and I will be your father,

and you shall be my sons and daughters,

says the Lord Almighty.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1. Assisting. He has repeated the instructions of embassy with which the ministers of the gospel have been furnished by God. After they have faithfully communicated these instructions, they must also use their endeavor, that they may be carried into effect, ⁵⁷²⁵⁷² “Qu’ils ayent lieu, et proufitent;” — “That they may have place, and may be profitable.” in order that their labor may not be in vain. They must, I say, add continual exhortation’s, ⁵⁷³⁵⁷³ “Les exhortations par chacun iour;” — “Exhortations daily.” that their embassy may be efficacious. This is what he means by συνεργοῦντες, (fellow-workers,) that is, devoted to the advancement of the work; for it is not enough to teach, if you do not also urge. In this way, the particle σύν would have a relation to God, or to the embassy, which he assigns to his servants. For the doctrine of the gospel is helped by exhortations, so as not to be without effect, and ministers connect their endeavors with God’s commission; ⁵⁷⁴⁵⁷⁴ “Les ministres auec leur mandement qu’ils ont en charge, de declarer de par Dieu, conioignent aussi leur diligence, et affection ardente;” — “Ministers, along with their commission which they have in charge to declare, as from God, conjoin also their diligence, and ardent desire.” as it is the part of an ambassador to enforce by arguments, what he brings forward in the name of his prince.

The particle σύν may also be taken as referring to the endeavors of ministers in common; for if they do the Lord’s work in good earnest, they must mutually lend a helping hand to each other, so as to give assistance to each other. I rather prefer, however, the former exposition. Chrysostom interprets it as referring to the hearers, with whom ministers are fellow-workers, when they rouse them up from slothfulness and indolence.

Ministers are here taught, that it is not enough simply to advance doctrine. They must also labor that it may be received by the hearers, and that not once merely, but continually. For as they are messengers between God and men, the first duty devolving upon them is, to make offer of the grace of God, ⁵⁷⁵⁵⁷⁵ “The grace of God,” says Dr. Brown, when commenting on Peter 5:12, “properly signifies — the kindness, the free favor of God, as a principle in the Divine mind; but is often employed to signify the deeds of kindness, the gifts and benefits, in which the principle finds expression. It has been common to interpret the phrase here as equivalent to the gospel, the revelation of God’s grace; and the Apostle has been considered as affirming that the doctrine which those he was writing to had embraced, and to which they had adhered — to use the Apostle Paul’s phrase, ‘which they had received, and in which they stood,’ was the true gospel. But I doubt if the gospel is ever called the grace of God in the New Testament; and I equally doubt whether the words, thus understood, are an accurate statement of what this Epistle actually contains. There are just two other passages in the New Testament in which the grace of God has been supposed to be a designation of the gospel. After stating the message of mercy, which the ministers of reconciliation are called to deliver, the Apostle, in his Second Epistle to the Corinthians, says — ’We beseech you that ye receive not the grace, or this grace of God in vain,’ (2 Corinthians 6:1.) The reference here is, no doubt, to the gospel, but the meaning of the phrase, the grace of God, is plainly just this divine favor, this benefit which so expresses, and, as it were, embodies, the divine grace. And in the Epistle to Titus, the same Apostle states, that ‘the grace of God bringing salvation’ has been manifested, or has ‘appeared, teaching’ those who apprehend it, ‘to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in the present world.’ (Titus 2:11, 12.) The grace of God is often said to mean here the gospel, but the gospel is the manifestation, the revelation of this grace; and the truth, taught in the passage is, that the free, sovereign mercy of God, when it is apprehended by the sinner, is the true principle of holiness in the heart and life.” — Brown’s Expository Discourses on First Peter, volume 3 pp. 295, 296. — Ed. and the second is, to strive with all their might, that it may not be offered in vain.

2. For he saith, In an acceptable time. He quotes a prediction of Isaiah, exceedingly appropriate to the exhortation of which he speaks. It is without doubt of the kingdom of Christ that he there speaks, ⁵⁷⁶⁵⁷⁶ “Il ne faut point douter, que le Prophete ne parle du regne de Christ;” — “There is no room to doubt, that the Prophet speaks of the kingdom of Christ.” as is manifest from the context. The Father, then, appointing his Son a leader, for the purpose of gathering together a Church, addresses him in these words:

“I have heard thee in an acceptable time.” (Isaiah 49:8.)

We know, however, what a degree of correspondence ⁵⁷⁷⁵⁷⁷ “Quelle similitude et proportion ou conuenance;” — “What a resemblance, and proportion, or correspondence.” there is between the Head and the members. For Christ was heard in our name, as the salvation of all of us is entrusted into his hand, and nothing else has he taken under his charge. Hence we are all admonished in the person of Christ — not to slight the opportunity that is afforded for obtaining salvation. While the rendering of the Greek interpreter is, εὐπρόσδεκτον, (acceptable,) ⁵⁷⁸⁵⁷⁸ The precise word in the Septuagint version (with which the Apostle’s quotation exactly corresponds) is δεκτῳ, (acceptable.) Calvin had probably been led to make use of the word εὐπρόσδεκτον from the circumstance, that that adjective is employed by the Apostle in the latter part of the verse, when commenting upon the passage quoted. — Ed. the word made use of by the Prophet is, רצון, (ratson,) that is, benevolence, or free favour. ⁵⁷⁹⁵⁷⁹ The Hebrew term referred to is employed in this sense in the following (among other) instances: Psalm 5:13; 30:7; Proverbs 16:15; 19:12. — Ed.

The quotation must be applied to the subject in hand in this way: “As God specifies a particular time for the exhibition of his grace, it follows that all times are not suitable for that. As a particular day of salvation is named, it follows that a free offer of salvation is not made every day.” Now this altogether depends on the providence of God, for the acceptable time is no other than what is called in Galatians 4:4, the fullness of the time ⁵⁸⁰⁵⁸⁰ Calvin makes a similar observation when commenting on the expression here referred to, in Galatians 4:4. “Pergit in similitudine adducta, et suo instituto definitum a Patre tempus accommodat: simul tamen ostendit, tempus illud, quod Dei providentia ordinatum erat, maturum fuisse et opportunum. Ea igitur demum iusta est opportunitas ac recta agendi dispensatio, qu’ providentia Dei regitur;” — “He proceeds with the comparison which he had brought forward, and applies to his purpose the expression which had been made use of — the time appointed by the father, but still showing that that time, which had been ordained by the providence of God, was proper and suitable. That alone is the fit season, and that the right system of acting, which is directed by the providence of God.” — Ed. The order of arrangement also must be observed. First, he makes mention of a time of benevolence, and then afterwards of a day of salvation By this it is intimated, that salvation flows to us from the mercy of God exclusively, as from a fountainhead. Hence we must not seek the cause in ourselves, as if we by means of our own works moved God to assign to us his favor, for whence comes the day of salvation? It is because it is the acceptable time, that is, the time which God has in his free favor appointed. In the mean time, we must keep in view what Paul designs to teach — that there is need of prompt expedition, that we may not allow the opportunity to pass unimproved, inasmuch as it displeases God, that the grace that he offers to us should be received by us with coolness and indifference.

Behold now is the time The Prophet had spoken of the time, when Christ was to be manifested in the flesh for the redemption of men. Paul transfers the prophecy to the time when Christ is revealed by the continued preaching of the gospel, and it is with good reason that he does so, for as salvation was once sent to the whole world, when Christ appeared, so now it is sent to us every day, when we are made partakers of the gospel. Here we have a beautiful passage, and affording no ordinary consolation, because, while the gospel is preached to us, we know assuredly that the way is opened up for us into the kingdom of God, and that there is a signal of divine benevolence raised aloft, to invite us to receive salvation, for the opportunity of obtaining it must be judged of by the call. Unless, however, we embrace the opportunity, we must fear the threatening that Paul brings forward — that, in a short time, the door will be shut against all that have not entered in, while opportunity was afforded. For this retribution always follows contempt of the word.

3. Giving no offense We have already on several occasions remarked, that Paul sometimes commends the ministry of the gospel generally, and at other times his own integrity. ⁵⁸¹⁵⁸¹ “Tantost met en auaut la rondeur de sa conscience en la predication d’iceluy;” — “Sometimes he brings into view the uprightness of his conscience in the preaching of it.” In the present instance, then, he speaks of himself, and sets before us in his own person a living picture of a good and faithful apostle, that the Corinthians may be led to see how unfair they were in their judgment, in preferring before him empty blusterers. ⁵⁸²⁵⁸² “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1. For as they assigned the praise to mere pretences, ⁵⁸³⁵⁸³ “Ne faisans cas que de masques, c’est A dire, de l’apparence externelle;” — “Setting no value on anything but masks; that is to say, outward appearance.” they held in the highest esteem persons that were effeminate and devoid of zeal, while, on the other hand, as to the best ministers, they cherished no views but such as were mean and abject. Nor is there any reason to doubt, that those very things that Paul makes mention of to his own commendation, had been brought forward by them in part as a ground of contempt; and they were so much the more deserving of reproof, inasmuch as they converted into matter of reproach, what was ground of just praise.

Paul, therefore, treats here of three things: In the first place, he shows what are the excellences, on the ground of which preachers of the gospel ought to be esteemed; secondly, he shows that he is himself endowed with those excellences; thirdly, he admonishes the Corinthians not to acknowledge as Christ’s servants those who conduct themselves otherwise than he prescribes here by his example. His design is, that he may procure authority for himself and those that were like him, with a view to the glory of God and the good of the Church, or may restore it where it has fallen into decay; and secondly, that he may call back the Corinthians from an unreasonable attachment to the false apostles, which was a hinderance in the way of their making so much proficiency in the gospel as was necessary. Ministers give occasion of stumbling, when by their own misconduct they hinder the progress of the gospel on the part of their hearers. That Paul says he does not do; for he declares that he carefully takes heed not to stain his apostleship by any spot of disgrace.

For this is the artifice of Satan — to seek some misconduct on the part of ministers, that may tend to the dishonor of the gospel. For when he has been successful in bringing the ministry into contempt, all hope of profit is at an end. Hence the man who would usefully serve Christ, must strive with his whole might to maintain the credit of his ministry. The method is — to take care that he be deserving of honor, for nothing is more ridiculous than striving to maintain your reputation before others, while you call forth upon yourself reproach by a wicked and base life. That man, therefore, will alone be honorable, who will allow himself in nothing that is unworthy of a minister of Christ.

⁵⁷² “Qu’ils ayent lieu, et proufitent;” — “That they may have place, and may be profitable.”

⁵⁷³ “Les exhortations par chacun iour;” — “Exhortations daily.”

⁵⁷⁴ “Les ministres auec leur mandement qu’ils ont en charge, de declarer de par Dieu, conioignent aussi leur diligence, et affection ardente;” — “Ministers, along with their commission which they have in charge to declare, as from God, conjoin also their diligence, and ardent desire.”

⁵⁷⁵ “The grace of God,” says Dr. Brown, when commenting on Peter 5:12, “properly signifies — the kindness, the free favor of God, as a principle in the Divine mind; but is often employed to signify the deeds of kindness, the gifts and benefits, in which the principle finds expression. It has been common to interpret the phrase here as equivalent to the gospel, the revelation of God’s grace; and the Apostle has been considered as affirming that the doctrine which those he was writing to had embraced, and to which they had adhered — to use the Apostle Paul’s phrase, ‘which they had received, and in which they stood,’ was the true gospel. But I doubt if the gospel is ever called the grace of God in the New Testament; and I equally doubt whether the words, thus understood, are an accurate statement of what this Epistle actually contains. There are just two other passages in the New Testament in which the grace of God has been supposed to be a designation of the gospel. After stating the message of mercy, which the ministers of reconciliation are called to deliver, the Apostle, in his Second Epistle to the Corinthians, says — ’We beseech you that ye receive not the grace, or this grace of God in vain,’ (2 Corinthians 6:1.) The reference here is, no doubt, to the gospel, but the meaning of the phrase, the grace of God, is plainly just this divine favor, this benefit which so expresses, and, as it were, embodies, the divine grace. And in the Epistle to Titus, the same Apostle states, that ‘the grace of God bringing salvation’ has been manifested, or has ‘appeared, teaching’ those who apprehend it, ‘to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in the present world.’ (Titus 2:11, 12.) The grace of God is often said to mean here the gospel, but the gospel is the manifestation, the revelation of this grace; and the truth, taught in the passage is, that the free, sovereign mercy of God, when it is apprehended by the sinner, is the true principle of holiness in the heart and life.” — Brown’s Expository Discourses on First Peter, volume 3 pp. 295, 296. — Ed.

⁵⁷⁶ “Il ne faut point douter, que le Prophete ne parle du regne de Christ;” — “There is no room to doubt, that the Prophet speaks of the kingdom of Christ.”

⁵⁷⁷ “Quelle similitude et proportion ou conuenance;” — “What a resemblance, and proportion, or correspondence.”

⁵⁷⁸ The precise word in the Septuagint version (with which the Apostle’s quotation exactly corresponds) is δεκτῳ, (acceptable.) Calvin had probably been led to make use of the word εὐπρόσδεκτον from the circumstance, that that adjective is employed by the Apostle in the latter part of the verse, when commenting upon the passage quoted. — Ed.

⁵⁷⁹ The Hebrew term referred to is employed in this sense in the following (among other) instances: Psalm 5:13; 30:7; Proverbs 16:15; 19:12. — Ed.

⁵⁸⁰ Calvin makes a similar observation when commenting on the expression here referred to, in Galatians 4:4. “Pergit in similitudine adducta, et suo instituto definitum a Patre tempus accommodat: simul tamen ostendit, tempus illud, quod Dei providentia ordinatum erat, maturum fuisse et opportunum. Ea igitur demum iusta est opportunitas ac recta agendi dispensatio, qu’ providentia Dei regitur;” — “He proceeds with the comparison which he had brought forward, and applies to his purpose the expression which had been made use of — the time appointed by the father, but still showing that that time, which had been ordained by the providence of God, was proper and suitable. That alone is the fit season, and that the right system of acting, which is directed by the providence of God.” — Ed.

⁵⁸¹ “Tantost met en auaut la rondeur de sa conscience en la predication d’iceluy;” — “Sometimes he brings into view the uprightness of his conscience in the preaching of it.”

⁵⁸² “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1.

⁵⁸³ “Ne faisans cas que de masques, c’est A dire, de l’apparence externelle;” — “Setting no value on anything but masks; that is to say, outward appearance.”