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÷÷2 CORINTHIANS 6

2 CORINTHIANS 6:1-7:1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Third paragraph, etc.

CONTEXTUAL INSIGHTS

1. Verse 1 of this chapter is the crux to the interpretation of the entire chapter. The context involves the believers of the church at Corinth and, therefore, does not involve apostasy, but failure to live the Christian life effectively.
   SPECIAL TOPIC: APOSTASY
   
   
2. Beginning in verse 4 there is a series of PREPOSITIONS.
   1. en with the DATIVE, eighteen times, 2 Cor. 6:4-7
   2. dia with the GENITIVE, three times, 2 Cor. 6:7-8
   3. hōs with PRESENT PARTICIPLES, seven times, 2 Cor. 6:9-10
      

      These seem to involve a description of Paul's ministry as far as the problems and the pressures, both internal and external, as well as the commensurate grace of God.

3. The concluding paradoxes of 2 Cor. 6:8-10 describe Paul's life, both from the critics' point of view and from God's point of view.
   
   
4. The section, 2 Cor. 6:14-7:1, seems to be out of context. 2 Corinithians 7:2 picks up the terminology and discussion of 2 Cor. 6:13. This section is very Jewish in nature. It is a warning against identifying oneself too closely with pagan culture. The warnings are from an OT setting (i.e., Jews vs. Gentiles or people of God vs. idolaters). However, Paul is using it in a similar way to 1 Cor. 10:14-33, where he discusses Christian participation in pagan worship. Paul is interpreting OT texts to Israel and applying them to the church (see SPECIAL TOPIC: TYPOLOGY).
    This paragraph's seeming disjunction has caused theories of 2 Corinthians being a composite letter from several letters of Paul's sent to Corinth. See Introduction, VII.
   
   
5. The paragraph, 6:14-7:1, has
   1. five rhetorical questions
      1. v. 14b
      2. v. 14c
      3. v. 15a
      4. v. 15b
      5. v. 16a
   2. three OT quotes from the LXX
      1. v. 16 ‒ Lev. 26; 11-12 (and possibly Ezek. 37:27)
      2. v. 17 ‒ Isa. 52:11
      3. v. 18 ‒ Hosea 1:10 (also possibly 2 Sam. 7:14 or Isa. 43:6)

WORD AND PHRASE STUDY

÷2 CORINTHIANS 6:1-10

NASB (UPDATED) TEXT: 2 CORINTHIANS 6:1-10
  ¹And working together with Him, we also urge you not to receive the grace of God in vain—²for He says,
 "At the acceptable time I listened to you,
 And on the day of salvation I helped you."
Behold, now is "the acceptable time," behold, now is "the day of salvation"‒ ³giving no cause for offense in anything, so that the ministry will not be discredited, ⁴but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, ⁵in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, ⁶in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, ⁷in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, ⁸by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; ⁹as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death, ¹⁰as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.

6:1 "working together with Him" This is a PRESENT ACTIVE PARTICIPLE. There is no stated OBJECT, but the context implies "with God" (cf. 2 Cor. 5:20; 1 Cor. 3:9). Paul uses this same term to describe his co-workers in the gospel (cf. 2 Cor. 1:24; 8:23; 1 Cor. 16:16; Rom. 16:3,9,21), but here the context strongly implies God. What an awesome thought that believers are co-laborers with and for Him (cf. 1 Cor. 3:5-9).

▣ "we also urge you" Paul used the same VERB in 2 Cor. 5:20. See full note at 2 Cor. 1:4-11.

▣ "not to receive the grace of God in vain" The INFINITIVE is AORIST which refers to the Corinthian believers receiving Christ. But the "in vain" refers to the purpose of salvation, which is fruitfulness for the Kingdom (cf. Matt. 13:8,23), not just personal salvation. Paul often used this term to express this expected Kingdom service (cf. 1 Cor. 15:10,14,58; Gal. 2:2; Phil. 2:16; 2 Thess. 2:1; 3:5). This concept is parallel to Paul's use of "walk" in Ephesians (cf. Eph. 4:1,17; 5:2,15).

SPECIAL TOPIC: RECEIVE

SPECIAL TOPIC: WHAT DOES IT MEAN TO "Receive," "Believe," "Confess/Profess," and "Call Upon?"

6:2 "He says" Paul is quoting an OT passage relating to Israel, but by the use of this PRESENT ACTIVE INDICATIVE (i.e., says), he shows that the promise is relevant to all times and all peoples. Paul uses this quote as a direct appeal from God to the Corinthian church. Scripture is current and relevant (cf. Rom. 4:23-24; 15:4; 1 Cor. 10:6,11; 1 Pet. 1:10-12)!

▣ "'at the acceptable time'" This is a quote from the Septuagint of Isa. 49:8 (i.e., one of the Servant poem/songs), which deals with God welcoming and equipping (1) the Messiah and (2) a Messianic community. There is often a tension in Isaiah 40-53 between corporate (i.e., national Israel) and the ideal Israelite King (i.e., Messiah, i.e., Isa. 53:14, LXX).

SPECIAL TOPIC: SEPTUAGINT

▣ "'the acceptable time. . .the acceptable time'" The first is a quote from the Septuagint of Isa. 49:8, using dektos, but Paul uses a more intensified form (i.e., eurosdektos, cf. Rom. 15:16) when he applies this prophecy to the Corinthian situation (cf. 2 Cor. 6:2b). The Messiah has come and now the invitation to be fully accepted by God has come to them (i.e., the gospel). They must seize the moment. They must be the eschatological Messianic community. The church is meant to be an outpost of God's Kingdom in a fallen world. A beacon of light, hope, peace, and divine purpose.

The day of one's salvation is a wondrous, marvelous event, but it is often accompanied by persecution and difficulties (cf. 2 Cor. 6:4-10).

This is the Greek PARTICLE idou, which serves to call attention to a truth statement. Paul used it often in 2 Corinthians (cf. 2 Cor. 5:17; 6:2,9; 7:11; 12:14).

▣ "now is 'the day of salvation'" This last phrase in 2 Cor. 6:2 is Paul's comment on the quote from Isaiah. This can refer to both an individual's invitation to respond to the gospel, as well as to the life of service to the Messianic kingdom. This verse is addressed to the church at Corinth.

6:3 "giving no cause for offense in anything" This is a strong DOUBLE NEGATIVE in Greek. Paul was determined, both in his personal life and ministry, not to put any barriers between himself and the hearers of the gospel (cf. 1 Cor. 9:19-23).

He is using his life to accomplish two things:

1. giving them a model to follow in their ministry
2. counteracting the charges of the false teachers (cf. 2 Cor. 11:12)

The only "stumbling block" was Christ Himself (cf. 1 Cor. 1:18-25). The gospel was rejected by

1. the Jews because of a suffering Messiah
2. the Gentiles because of a physical resurrection
3. the Corinthian false teachers because of Paul's lack of rhetorical skills

Because of Satan's blinding (cf. 2 Cor. 4:4) and the tension of the gospel message itself, Paul did not want to do anything to cause people to reject his preaching (cf. 1 Cor. 9:19-23,24-27).

The term "our" (cf. NKJV, NRSV, TEV, NJB) is not in the Greek text, which simply has the DEFINITE ARTICLE, "the ministry." This verse is related theologically to 1 Tim. 3:2-10, which asserts that ministers must have no handle for criticism, either in the community or in the congregation. Believers live and serve for the advancement of the Messianic Kingdom, not personal aggrandizement or personal agendas (cf. 1 Cor. 9:12).

Mature believers strive for

1. personal Christlikeness (individual)
2. the health and growth of the Body of Christ (corporate)

6:4-7 This is a series of terms introduced by the Greek PREPOSITION en. It is repeated eighteen times for emphasis. There are several lists in Paul's writings of the problems that he faced (cf. 1 Cor. 4:9-13; 2 Cor. 7:5; 11:23-29). He mentions them to motivate faithful beleivers and depreciate the false teachers' claims.

SPECIAL TOPIC: VICES AND VIRTUES

GREEK PHRASES WITH EN

6:4 "but in everything commending ourselves as servants of God" This is the issue. This is the referent of the phrase "in vain" of 2 Cor. 6:1. Paul affirms the priority of Kingdom service. All believers are gifted (cf. 1 Cor. 12:7,11) ministers (cf. Eph. 4:12). The gospel has both an individual focus (i.e., personal salvation) and a corporate focus (i.e., living for the health and growth of the Body, cf. 1 Cor. 12:7).

SPECIAL TOPIC: SERVANT LEADERSHIP

6:6 "in purity" This refers to either

1. the root meaning of this term, singleness of purpose
2. Paul's moral, ethical lifestyle

▣ "in patience" This term is often used to refer to patience with people (cf. Eph. 4:2), however, it is also used in the NT to refer to God's character (cf. Rom. 2:4; 9:22; 2 Pet. 3:9,15).

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

▣ "in kindness" This term is often translated "a sweetness of spirit." It is the attitude that one would rather be hurt than to hurt others, rather make others feel welcome than to feel welcome themselves.

▣ "in the Holy Spirit" The New English Bible translates this as "gifts of the Holy Spirit." The Jerome Biblical Commentary has "in a holy spirit" (p. 282). The reason that they change the translation is that it is unusual for Paul to mention the person of the Holy Spirit in the midst of a series of descriptive words. I agree that it is referring to Paul's personal spirit of holiness produced by the Holy Spirit, however, one cannot be dogmatic of this because of Rom. 9:1; 14:17; 15:16; 1 Cor. 12:3; 1 Thess. 1:5.

SPECIAL TOPIC: SPIRIT IN THE NT

▣ "in genuine love" This same phrase is used in Rom. 12:9.

1. Paul uses the same ADJECTIVE to describe faith in 1 Timothy 1:5 and 2 Tim. 1:5.
2. Peter uses the same ADJECTIVE with a SYNONYM of agapē, philadelphia in 1 Pet. 1:22.

6:7 "in the word of truth" It must be remembered that the Hebraic background to this term is

1. not "truth versus falsehood"
2. but "loyalty and trustworthiness"
3. as in interpersonal relationships (cf. John 8:32; 14:6)

Truth is a person!

SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS

Greek Phrases Introduced with dia

▣ "the weapons of righteousness for the right hand and the left" This refers to the provisions of God for our earthly spiritual warfare (cf. 2 Cor. 2:11; Rom. 6:13; Eph. 2:2; 4:14,27; 6:10-18; 1 Pet. 5:8). It is possible that the right hand refers to offensive weapons and the left hand refers to defensive weapons.

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: SPIRITUAL WARFARE

6:8 "dishonor" This term is used for a resident losing the rights of citizenship.

Greek Phrases Introduced with hōs

6:8-9 "and yet. . .yet" The Greek text has kai, which usually means "and," but in some texts it can mean "and yet" (cf. John 20:29). Remember context determines meaning, not a lexicon.

6:10 "sorrowful yet always rejoicing" Only the indwelling Spirit can produce this (cf. Rom. 5:3-5; Phil. 2:17-18; 3:1; 4:4; 1 Thess. 5:16)

▣ "yet possessing all things" This series of paradoxes seems to contrast the world's perspective and God's perspective. Believers are heirs of all things through Christ (cf. Rom. 8:17,32; 1 Cor. 3:21).

SPECIAL TOPIC: BELIEVERS' INHERITANCE

÷2 CORINTHIANS  6:11-13

NASB (UPDATED) TEXT: 2 CORINTHIANS  6:11-13
 ¹¹Our mouth has spoken freely to you, O Corinthians, our heart is opened wide. ¹²You are not restrained by us, but you are restrained in your own affections. ¹³Now in a like exchange-I speak as to children-open wide to us also.

6:11 The two VERBS are both PERFECT TENSE. Paul has shared the whole, complete gospel truth and its implications with the Corinthian believers in complete openness and honesty.

▣ "O Corinthians" This is one of only three places in Paul's writings that he personally addresses the particular church he is writing (cf. Gal. 3:1; Phil. 4:15). All of these passages show the intensity of the Apostle's heart.

The NOUN form of this VERB is used in 2 Cor. 6:4 and 12:10 (cf. Rom. 2:9; 8:35). It literally refers to something or someone crowded together into a narrow place, thereby becoming cramped. It was used as imagery for "straits," "cramped," or "anguish" (cf. 2 Cor. 4:8; 6:12).

This is OT imagery for "bowels." The ancients thought the lower viscera or the major organs (i.e., heart, liver, lungs) were the seat of the emotions (cf. Septuagint Prov. 12:10; 26:22; Jer. 28:13,51; II Macc. 9:5-6; IV Macc. 10:8; Baruch 2:17). Paul uses this imagery often (cf. 2 Cor. 6:12; 7:15; Phil. 1:8; 2:1; Col. 3:12; Philemon 1:7,12,20).

SPECIAL TOPIC: INWARD PARTS

In this phrase the main word is antimisthia, which is the term misthos (i.e., recompense based on what a person deserves, cf. 1 Cor. 3:8,14; 9:17-18; 1 Tim. 5:18) plus the PREPOSITION anti. This form is found only here and in Rom. 1:27.

This term can be used in a positive or negative sense; the context must determine. In Rom. 1:27; it is negative, but here it seems to be used positively in the sense of Gal. 4:12.

▣ "to children" Paul, like John, addresses his converts as children (cf. 1 Cor. 4:14,17; Gal. 4:19; 1 Tim. 1:2,18; 2 Tim. 1:2; 2:1; Titus 1:4; Philemon 1:10). This continues the imagery of Paul as their spiritual father (i.e., the one who brought the gospel to Corinth).

▣ "open wide to us also" As Paul stretched his heart to include them, as factious and contentious as they had been. He earnestly desired that they reciprocate. This is AORIST PASSIVE IMPERATIVE. Notice the PASSIVE idea that they cannot do it themselves, but they must allow the Spirit to do it.

÷2 CORINTHIANS  6:14-18

NASB (UPDATED) TEXT: 2 CORINTHIANS  6:14-18
 ¹⁴Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? ¹⁵Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? ¹⁶Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said,
 "I will dwell in them and walk among them;
 And I will be their God, and they shall be My people.
 ¹⁷"Therefore, come out from their midst and be separate," says the Lord. "
 And do not touch what is unclean;
 And I will welcome you.
 ¹⁸And I will be a father to you,
 And you shall be sons and daughters to Me,"
 says the Lord Almighty.

Paul often uses OT agricultural quotes to illustrate Christian truths (cf. 1 Cor. 9:9; 1 Tim. 5:18). This phrase reflects Deut. 22:10. It is a PRESENT IMPERATIVE with the NEGATIVE PARTICLE, which implies "they were forming" these inappropriate, intimate, interpersonal relationships with unbelievers. The Greek term is a compound of "yoked" (zugeō) and "another of a different kind" (heteros, i.e., different kinds of animals).

This verse has been proof-texted in relation to believers marrying unbelievers. However, this text does not seem to be dealing with marriage specifically, although that is surely included in this broader statement. Believers must restrict their most intimate, personal relationships to fellow believers. This helps us fight the pull of fallen culture away from Christ. Faith in Jesus and the indwelling Spirit have caused a sharp and deep cleavage within families, businesses, hobbies, amusements, even churches.

One must take into account passages like 1 Cor. 5:9-13; 7:12-16; 10:27 to get the theological balance of this truth. We must remember the wickedness of first century pagan culture. This is not an affirmation of monastic living, but an attempt to reduce intimate personal relationship with the fallen world system (cf. Rom. 12:2; James 4:4; 1 John 2:15-17). See Hard Sayings of the Bible, pp. 624-626.

▣ "what partnership have righteousness and lawlessness" This same truth is repeated in the cyclical letter of Ephesians (cf. Eph. 5:7,11). Paul's contrast of righteousness with lawlessness shows clearly that in this context righteousness does not refer to imputed righteousness (cf. Romans 4; Galatians 3), but righteous living (cf. Matt. 6:1).

▣ "fellowship: See SPECIAL TOPIC: KOINŌNIA (fellowship)

This is a Hebrew term (i.e., beli and ya'al, see BDB 116) whose etymology is somewhat in doubt. Beliar is a variant spelling from some Jewish writings. The possible backgrounds are:

1. worthlessness (i.e., a description of evil people, cf. Deut. 13:13; 2 Sam. 23:6; 1 Kgs. 21:10,13)
2. lawlessness (cf. 2 Sam. 22:5)
3. place from where there is no ascent (i.e., Sheol, cf. Ps. 18:4)
4. another term for Satan (cf. Nahum 1:15; Jubilees 1:20; 15:33; and the Dead Sea Scrolls [ex. IQS 1:18,24; 2:5,19])

See F. F. Bruce, Answers to Questions, p. 156.

SPECIAL TOPIC: BELIAL

SPECIAL TOPIC: SATAN

6:16 "Or what agreement has the temple of God with idols" This verse must be compared with 1 Cor. 3:16, where the local church is called the temple of God. In 1 Cor. 3:16 there is no ARTICLE with "temple" (i.e., naos, the central shrine itself). The PRONOUN "you" is PLURAL, while "temple" is SINGULAR, therefore, in this context "temple" must refer to the whole church at Corinth (cf. Eph. 2:21-22).

The focus of Jewish faith developed into temple ritual and liturgy (cf. Jeremiah 7) instead of personal faith in YHWH (i.e., Deut. 10:16; Jer. 4:4). It is not where or when or how one worships, but who one is in relationship with, God (i.e., John 4:20-26). Jesus saw His body as the temple of God (cf. John 2:21). Jesus is greater than the OT temple (cf. Matt. 12:6). God's activity has moved from a sacred building into a sacred (i.e., redeemed, holy) believers' body.

Idols and believers are fully discussed in 1 Cor 8 and 10:14-22. These must be mutually exclusive! All roads do not lead to heaven!

SPECIAL TOPIC: JESUS IS GREATER THAN

▣ "the living God" The covenant name for the God of the OT was YHWH (see SPECIAL TOPIC: NAMES FOR DEITY, D), which was a form of the VERB "to be." OT authors often used the ADJECTIVE "living" to reflect the ever-existing, only-existing God. The OT allusions in 2 Cor. 6:16-18 contain OT covenant terminology, "I will be their God, and they shall be My people" (cf. Ezek. 37:27).

The phrase "walk among them" seems to come from Lev. 26:12. The OT texts in 2 Cor. 6:16 reflect the new age when YHWH will dwell among His people as was intended in Genesis 2 and temporarily and partially occurred during the wilderness wandering period, but will be fully realized in the new heavens and the new earth (cf. Revelation 21-22).

▣ "God said" This is a loose combination of Lev. 26:11-12 and Ezek. 37:27 from the Septuagint. In this context Paul is applying these promises originally to covenant Israel to the church who is spiritual Israel (Rom. 2:28-29; 9:6; Gal. 3:7-9,28-29; 6:16).

1. "inward circumcision" (i.e., the church, cf. Rom. 2:28-29)
2. "they are not all Israel who are descended from Israel" (i.e., the church, cf. Rom. 9:6)
3. "upon the Israel of God" (i.e., the church, cf. Gal. 3:11-16)
4. "a royal priesthood" (i.e., the church, cf. 1 Pet. 2:5,9; Rev. 1:6)
5. "but also among Gentiles" (i.e., Paul uses several texts addressed to Israel to now address the church, cf. Rom. 9:24-29)

6:17 "come out. . .be separate" These are both AORIST IMPERATIVES from Isa. 52:11 in the Septuagint. God's people are to disassociate themselves from sinners and unbelievers lest they be caught up in their judgment (cf. Rev. 18:4). God is holy and His people are called to be like HIm (cf. Matt. 5:48).

Often today I hear this verse quoted in connection to which denomination one belongs. Let me quote F. F. Bruce in Answers to Questions, "The use of these words to justify ecclesiastical separation between Christians betokens a grotesque failure to read them in their context" (p. 103).

▣ "and do not touch what is unclean" This is a PRESENT MIDDLE IMPERATIVE. Believers must not participate in the sinful actions of their respective cultures. As the "Redeemed" we must exhibit and proclaim the new heart and new mind of God's people (Ezek. 36:22-36). Everything has changed in Him!

6:18 This covenant language reflects the truth of many prophets, but most fully, Hosea (or possibly 2 Sam. 7:14). Christianity is a family affair.

SPECIAL TOPIC: FATHERHOOD OF GOD

SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE

▣ "Lord Almighty" This reflects the OT titles for God.

1. YHWH (cf. Exod. 3:14)
2. El Shaddai (cf. Exod. 6:3)
3. In the Septuagint it translates the phrase "Lord of Hosts."

SPECIAL TOPIC: SHADDAI

SPECIAL TOPIC: LORD OF HOSTS

÷2 CORINTHIANS  7:1

NASB (UPDATED) TEXT: 2 CORINTHIANS  7:1
  ¹Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.

7:1 "having these promises" This is a PRESENT ACTIVE PARTICIPLE. Paul quoted the OT prophetic words from God as if they currently applied to the Corinthians (cf. 2 Cor. 6:2). The OT is also quoted in 2 Cor. 6:16-18, showing YHWH's continual desire to have a people who reflect His character. Paul is trying to motivate the Corinthian believers to live godly, separated lives. They have experienced "grace" (cf. 2 Cor. 6:1), now they must live in it. This verse is a call to Christlike holiness (cf. Rom. 8:28-29; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15).

▣ "beloved" This phrase is used in Matt. 3:17 and 17:5 as a title for Jesus. Paul uses this same term to describe Jesus' followers (cf. 2 Cor. 12:19; 1 Cor. 10:14; 15:58; Rom. 12:19; Phil. 2:12; 4:1). This term speaks of God's established, loyal covenant love (Hebrew, hesed; Greek, agapē) for us in Christ, but here it speaks of Paul's love for this fractious, arrogant, disruptive church.

SPECIAL TOPIC: LOVINGKINDNESS (hesed)

SPECIAL TOPIC: LOVE (agapē)

▣ "let us cleanse ourselves" This is an AORIST ACTIVE SUBJUNCTIVE. The AORIST TENSE is the way Koine Greek affirms an action. It can have many different implications (see D. A. Carson, Exegetical Fallacies, 2^nd ed., pp. 68-73). Here it is a call for decisive action (i.e., HORTATORY SUBJUNCTIVE used as an IMPERATIVE). The SUBJUNCTIVE MOOD gives an element of contingency. Believers must cooperate with God in salvation and then cooperate in maturity.

SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, III.

▣ "of flesh and spirit" This speaks of a whole human being. Many people have disallowed this verse as being original because of Paul's technical use of these two terms in other contexts. However, 2 Cor. 7:5, when linked with 2 Cor. 2:13 (which is the beginning and end of Paul's extended parentheses), used these two terms synonymously. Paul often uses the same terms in different senses (read A Man in Christ by James S. Stewart, Harper and Row).

▣ "perfecting holiness in the fear of God" This is a PRESENT ACTIVE PARTICIPLE. It is theologically true that when we are saved, we are both instantaneously justified and sanctified (cf. 1 Cor. 1:30). This speaks of our position in Christ. However, we are to live in light of our position. Therefore, we are urged to fulfill our calling by progressive sanctification or Christlikeness (cf. Rom. 8:28-29; 2 Cor. 3:18; Gal. 4:19; Eph. 4:13; 1 Thess. 3:13; 4:3; 5:23; 2 Thess. 2:13; Titus 2:14; 1 Pet. 1:15). This is an ongoing struggle (cf. Romans 7; Eph. 6:10-19).

As salvation is both a free gift and a costly commitment, so too, is sanctification. This same concept is true of believers being called saints (INDICATIVE) and then called to be saintly (IMPERATIVE). I do not believe in the possibility of sinlessness in this life (i.e., Romans 6), but I do believe in the appropriateness of believers sinning less and less! This is the theological and practical tension caused by believers being in the Kingdom, but the Kingdom not being consummated (cf. Fee, Stewart, How to Read the Bible For All Its Worth, pp. 131-134).

For "the fear of God" see SPECIAL TOPIC: FEAR.

SPECIAL TOPIC: HOLINESS/SANCTIFICATION

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does 2 Cor. 6:1 teach that we can lose our salvation?
2. How can a Christian live so as not to put any stumbling blocks in front of others?
3. Why was Paul's life so hard?
4. What does it mean to "be ye separate"?
5. Is salvation absolutely free or does it cost us everything?

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