Paul continues his appeal as God's ambassador, urging the Corinthians not to receive the grace of God in vain. He quotes Isaiah 49:8 about the 'acceptable time' and 'day of salvation,' declaring that now is the favorable time. He then catalogs the marks of his authentic ministry: endurance through afflictions, hardships, sleepless nights, and beatings, as well as the weapons of righteousness. In a series of paradoxes, Paul describes himself as unknown yet well known, dying yet alive, sorrowful yet always rejoicing, poor yet making many rich, having nothing yet possessing everything. He then appeals with open heart for the Corinthians to open their hearts in return. The chapter concludes with a call to separate from unbelievers, citing a catena of Old Testament texts about God's dwelling with his people and the call to holiness.
What Makes This Chapter Remarkable
The hardship catalog (vv. 4-10) is one of the most powerful passages in the Pauline corpus. It moves through three registers: circumstances of suffering (vv. 4-5), qualities of character (vv. 6-7), and paradoxes of existence (vv. 8-10). The final series of antitheses — 'as dying and look, we live; as sorrowful yet always rejoicing; as poor yet making many rich; as having nothing yet possessing everything' — is not rhetorical flourish but a theological claim: the cross-shaped life is the pattern of authentic ministry. The Old Testament catena in verses 16-18 weaves together texts from Leviticus, Isaiah, Ezekiel, and 2 Samuel to construct a theology of holy separation grounded in God's covenant presence.
Translation Friction
The separation passage (vv. 14-18) has been much debated regarding its context. Many scholars consider it an interpolation from a separate Pauline letter (the 'previous letter' of 1 Corinthians 5:9), since it interrupts the emotional appeal of 6:11-13 that resumes in 7:2. We render the text as it stands in the SBLGNT without rearrangement. The call to 'not be unequally yoked with unbelievers' has been applied to various situations (marriage, business partnerships, religious syncretism); the original context likely addresses participation in pagan temple worship.
Connections
The Isaiah 49:8 quotation connects to the Servant Songs and Paul's self-understanding as fulfilling an Isaianic vocation. The hardship catalog connects to the lists in 4:8-9 and 11:23-33. The separation passage echoes Leviticus 26:11-12 (God dwelling among his people), Isaiah 52:11 (departing from uncleanness), Ezekiel 37:27 (the new covenant temple), and 2 Samuel 7:14 (the father-son relationship).
Working together with him, then, we also appeal to you not to receive the grace of God in vain.
KJV We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.
Notes & Key Terms
Translator Notes
The participle synergountes ('working together') most naturally takes God as the implied partner: Paul is God's co-worker (cf. 1 Corinthians 3:9). To receive grace 'in vain' (eis kenon, 'into emptiness') means to receive it without allowing it to transform one's life. The appeal is urgent: grace demands response.
For he says, "In a favorable time I listened to you, and in a day of salvation I helped you." Look, now is the favorable time; look, now is the day of salvation!
KJV For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.
Notes & Key Terms
Translator Notes
Paul quotes Isaiah 49:8, a passage addressed to the Servant of the LORD. By applying it to the present moment, Paul declares that the prophesied day of salvation has arrived in the gospel era. The emphatic nyn ('now') repeated twice transforms prophetic future into realized present.
[TCR Cross-Reference] Draws on Isaiah 49:8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
We put no obstacle in anyone's way, so that no fault may be found with our ministry,
KJV Giving no offence in any thing, that the ministry be not blamed:
Notes & Key Terms
Translator Notes
The word proskopēn ('stumbling block, cause of offense, obstacle') indicates Paul's concern that personal conduct could undermine the credibility of the gospel message. The passive mōmēthē ('be blamed, be found fault with') indicates that it is the ministry itself, not merely Paul, that is at stake.
However, in all matters approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,.
KJV But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
Notes & Key Terms
Translator Notes
The hardship catalog begins with three general terms for suffering: thlipsesin ('afflictions, pressures'), anangkais ('hardships, necessities, compulsions'), and stenochoōriais ('distresses, tight places'). The word hypomonē ('endurance, patient steadfastness') heads the list as the governing virtue — not mere passive endurance but active perseverance under pressure.
Through beatings, imprisonments, riots, hard work, sleepless nights, and times of fasting;.
KJV In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;
Notes & Key Terms
Translator Notes
The list moves from externally imposed sufferings (beatings, imprisonments, riots) to self-imposed disciplines (labors, sleepless nights, hunger). The word akatastasiais ('riots, disorders, tumults') refers to the social upheaval that followed Paul's preaching. The nēsteiais ('fastings, hunger') may refer to involuntary hunger from poverty rather than voluntary fasting.
Indeed, by pureness, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by love unfeigned,.
KJV By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
Notes & Key Terms
Translator Notes
The list shifts from circumstances of suffering to qualities of character. The inclusion of 'the Holy Spirit' (pneumati hagiō) among personal virtues is striking — the Spirit is not merely a quality Paul exercises but the divine source empowering all the other qualities. The phrase agapē anypokritos ('genuine love, love without hypocrisy') echoes Romans 12:9.
By the message of truth, by the authority of God, by the armour of righteousness on the right hand and on the departed,.
KJV By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
Notes & Key Terms
Translator Notes
The 'weapons of righteousness for the right hand and the left' (hoplōn tēs dikaiosynēs tōn dexiōn kai aristerōn) is a military image: the right hand held the offensive weapon (sword), the left held the defensive weapon (shield). Paul is armed for both attack and defense, but his weapons are righteousness, not worldly power.
By honour and dishonour, by wickedness report and good report — as deceivers, and yet true.
KJV By honour and dishonour, by evil report and good report: as deceivers, and yet true;
Notes & Key Terms
Translator Notes
The paradoxes begin. Each pair contrasts how the world perceives the apostle with the deeper reality. 'Impostors' (planoi, 'deceivers, wanderers, misleaders') is the charge leveled against Paul by his opponents; 'true' (alētheis) is the divine verdict. The series moves between external reputation and internal reality.
As unknown, and yet well known. As dying, and, take notice, we live. As chastened, and not killed;.
KJV As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
Notes & Key Terms
Translator Notes
The exclamatory 'and look, we live!' (kai idou zōmen) breaks the rhythmic pattern to express astonishment at survival. The paradox of being 'unknown yet well known' describes Paul's marginal social status (unknown by worldly standards) contrasted with his recognition by God and the churches. 'Punished' (paideuomenoi, 'disciplined, chastened') carries the connotation of parental correction, not merely punitive suffering.
Indeed, as sorrowful, yet alway rejoicing. As poor, yet making numerous rich. As having nothing, and yet possessing all things.
KJV As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
Notes & Key Terms
Translator Notes
The climactic triad reaches its peak: 'having nothing yet possessing everything.' Paul's poverty is real (he worked with his hands, 1 Corinthians 4:12), but his spiritual wealth enriches others. The paradox echoes the Beatitudes and anticipates the description of Christ in 8:9 ('though he was rich, yet for your sake he became poor'). The word katechontes ('possessing, holding fast') is stronger than merely 'having' — it implies firm, permanent possession.
We have spoken freely to you, Corinthians; our heart is wide open.
KJV O ye Corinthians, our mouth is open unto you, our heart is enlarged.
Notes & Key Terms
Translator Notes
Paul addresses the Corinthians by name — a rare and emotionally charged gesture in his letters (cf. Galatians 3:1; Philippians 4:15). The 'wide open heart' (peplatyntai, 'has been enlarged, expanded') is a Hebrew idiom for generosity and emotional openness (cf. Psalm 119:32). Paul has held nothing back.
[TCR Cross-Reference] Quotes Psalm 119:32. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
You are not restricted by us, but you are restricted in your own affections.
KJV Ye are not straitened in us, but ye are straitened in your own bowels.
Notes & Key Terms
Translator Notes
The verb stenochoōreisthe ('you are restricted, confined, cramped') creates a spatial metaphor: Paul's heart is wide open (v. 11), but the Corinthians' hearts are cramped. The 'bowels' (splanchnois, 'viscera, gut, deepest affections') was the ancient locus of emotion, roughly equivalent to the modern 'heart.' The problem is not Paul's lack of openness but the Corinthians' withholding of affection.
In return — I speak as to children — widen your hearts also.
KJV Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.
Notes & Key Terms
Translator Notes
The word antimisthian ('return, recompense, fair exchange') frames the request as reciprocity: Paul has opened his heart; now he asks the Corinthians to open theirs. The parenthetical 'as to children' (hōs teknois) reveals the paternal affection underlying the appeal and explains Paul's boldness.
Do not be unequally yoked with unbelievers. For what partnership is there between righteousness and lawlessness? Or what fellowship has light with darkness?
KJV Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
Notes & Key Terms
Translator Notes
The verb heterozygountes ('being yoked with a different kind') alludes to Deuteronomy 22:10, which prohibits yoking an ox and a donkey together. The five rhetorical questions (vv. 14-16) each expect the answer 'none' and establish absolute incompatibility between opposing principles. The context most likely addresses participation in pagan temple practices rather than all social contact with non-believers (cf. 1 Corinthians 5:9-10).
[TCR Cross-Reference] Echoes Deuteronomy 22:10. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
What harmony is there between Christ and Beliar? Or what portion does a believer share with an unbeliever?
KJV And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
Notes & Key Terms
Translator Notes
Beliar (or Belial) is a name for Satan found in Jewish intertestamental literature (especially Jubilees and the Testament of the Twelve Patriarchs). The Hebrew beliya'al ('worthlessness') was used in the Old Testament for wickedness and eventually became a personal name for the chief adversary. The pairing of Christ and Beliar personalizes the cosmic conflict between light and darkness.
What agreement has the temple of God with idols? For we are the temple of the living God; as God said, "I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people."
KJV And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
Notes & Key Terms
Translator Notes
The declaration 'we are the temple of the living God' (naos theou esmen zōntos) parallels 1 Corinthians 3:16 and 6:19, where the church and the individual body are called God's temple. The quotation combines Leviticus 26:11-12 and Ezekiel 37:27, both covenant-presence texts. The verb emperipatēsō ('I will walk among them') is extraordinarily intimate — God does not merely dwell in the temple but walks about among his people.
[TCR Cross-Reference] Quotes Leviticus 26:12. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Ezekiel 37:27. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
"Therefore go out from their midst, and be separate from them," says the Lord, "and touch nothing unclean; then I will welcome you,
KJV Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
Notes & Key Terms
Translator Notes
Paul quotes Isaiah 52:11, originally addressed to the exiles leaving Babylon. The call to 'go out' and 'be separate' is reapplied to the Corinthian situation: the new exodus is separation from pagan worship and idolatrous practices. The promise 'I will welcome you' (eisdexomai hymas) adds a positive dimension — separation from uncleanness leads to reception by God.
[TCR Cross-Reference] Draws on Isaiah 52:11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Will be a Father to you, and you will be my sons and daughters, says the Lord Almighty.
KJV And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
Notes & Key Terms
Translator Notes
This quotation adapts 2 Samuel 7:14 (the Davidic covenant promise, 'I will be his father, and he shall be my son') and universalizes it: the father-child relationship promised to David's heir is now extended to all believers, including 'daughters' (thygateras) — an expansion not in the original text. The title pantokratōr ('Almighty, ruler of all') translates the Hebrew Shaddai or Tsevaot and appears primarily in the Septuagint and Revelation.
[TCR Cross-Reference] References 2 Samuel 7:14 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.