14 Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?
The Holy Bible: English Standard Version (2 Co 6:14). (2016). Crossway Bibles.
6:14 Because 6:14–7:1 contains a large number of words found nowhere else in the NT and appears to interrupt the line of Paul’s argument, it has been regarded by many as a non-Pauline insertion. Verbal parallels with the Dead Sea Scrolls have led some to argue for its origin in the writings of the Dead Sea sect. But the passage is a powerful call for separation from pagan temple worship and may reasonably be seen as a logical continuation of Paul’s exhortations in 1Co 8–10. The listing of OT texts, some of which were employed by the Dead Sea Scrolls community at Qumran, only illustrates a dependence on the OT shared by the apostle and the Qumran scribes. The demand that the Corinthians break with pagan practice, far from interrupting Paul’s line of thought on the subject of the new covenant, is actually his pointed appeal to them. This forms a fitting climax to the passage begun at 2:14.[1]
6:14 Partners with those who do not believe refers to the false apostles, whom Paul considered to be Satan’s servants. The original language pictures two different kinds of animals plowing a field under a single yoke (Dt 22:10). Under such circumstances the objective cannot be reached. Paul emphasized spiritual incompatibility by noting the impossibility of literal light and darkness equally existing, and, in v. 15, the impossibility of Christ and Satan being friends.[2]
6:14 yoked. Paul sees a deeper spiritual reality in the prohibition against unequal yoking found in Deut. 22:10.
with unbelievers. Note that the false apostles in Corinth claimed to be Christians but were in reality servants of Satan (11:14, 15). To join with them would distort all life and ministry in the church. The prohibition against being yoked together with unbelievers must be considered in situations where significant control over one’s actions would be willingly yielded to an unbeliever through a voluntary partnership or association. Neither Paul nor the rest of the New Testament tells us to have no association at all with unbelievers (Mark 2:15–17; 1 Cor. 5:9, 10). But we are told not to be “yoked together” with them in such a way that they significantly influence the direction and outcome of our moral decisions and spiritual activities.[3]
6:14 unevenly yoked with unbelievers Paul is not addressing the issue of marriage between believers and unbelievers here (compare 1 Cor 7:12–16); rather, he is urging the Corinthians to avoid aligning themselves with those who view him (and others) according to false standards (2 Cor 5:16). In allowing these unbelievers to have influence, the Corinthians cause rebellion against Paul and dissolve the unity of the church in Corinth.
righteousness and lawlessness Paul uses the same contrast to exhort believers not to bring their disputes before unbelievers (1 Cor 6:1).[4]
6:14 Do not be unequally yoked with unbelievers. This command, which is Paul’s main point in 6:14–7:1, will be restated in different words at the end of the section (7:1). To be “unequally yoked” is to be “hitched up” or even crossbred with another animal who is not the same (Gk. heterozygeō; the related adjective is found in Lev. 19:19; see also Deut. 22:10, though the word does not occur there). It is thus an image for being allied or identified wrongly with unbelievers. In context, it refers especially to those who are still rebelling against Paul within the church, whom Paul now shockingly labels unbelievers (he clearly thinks it possible that some are [2 Cor. 13:5], though he hopes not), but the principle has wider application to other situations where (as with animals yoked together) one person’s conduct and direction of life strongly influences or controls the other’s.[5]
6:14 not be bound together. Lit. “unequally yoked,” an illustration taken from OT prohibitions to Israel regarding the work-related joining together of two different kinds of livestock (see note on Dt 22:10). By this analogy, Paul taught that it is not right to join together in common spiritual enterprise with those who are not of the same nature (unbelievers). It is impossible under such an arrangement for things to be done to God’s glory. with unbelievers. Christians are not to be bound together with non-Christians in any spiritual enterprise or relationship that would be detrimental to the Christian’s testimony within the body of Christ (see notes on 1Co 5:9–13; cf. 1Co 6:15–18; 10:7–21; Jas 4:4; 1Jn 2:15). This was especially important for the Corinthians because of the threats from the false teachers and the surrounding pagan idolatry. But this command does not mean believers should end all associations with unbelievers; that would defy the purpose for which God saved believers and left them on earth (cf. Mt 28:19, 20; 1Co 9:19–23). The implausibility of such religious alliances is made clear in vv. 14b–17.[6]
6:14 — Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?
This verse usually gets quoted in reference to choosing a marriage partner, and while that’s certainly a legitimate application, marriage is not the context here. All of life is the context (1 Cor. 15:33).[7]
6:14 unequally yoked: Paul’s use of “yoke” comes from Deut. 22:10, where the Israelites were directed not to yoke an ox and donkey together. The ox was a clean animal but the donkey was not (Deut. 14:1–8). Moreover, from a practical standpoint, the two animals had different work styles and different natures. As this relates to Corinth, history reveals that the Corinthians were notorious for their associationalism. They had guilds, societies, or associations for practically everything. Every society had its own idol or protective deity. To fail to do obeisance to this idol would be to anger the god and bring its wrath down on the guild. Thus, the Corinthians tried to go along with this idol even though they did not believe in it. Evidently, the Corinthians were shutting Paul out of their hearts (vv. 11–13) and developing a dangerous affection for the false apostles (11:4, 13; Prov. 4:23).[8]
6:14. Because the Corinthian believers were shutting Paul and his coworkers out and developing a fondness for the false apostles and their teaching, he tells them do not be unequally yoked together with unbelievers. The apostle is talking about his opponents in Corinth (11:4, 13). He is describing the false apostles who had come to the Corinthians in sheep’s clothing, but who inwardly were ravenous wolves (cf. Matt 7:15–23).
The expression yoked comes from Deut 22:10, where the Israelites were commanded not to yoke an ox and a donkey together. Paul is warning the Corinthians against forming a similar yoking or binding relationship with his opponents. However, he is not saying that believers must isolate themselves from unbelievers (cf. 1 Cor 5:9). He is speaking generally of permanent associations with the unbelievers, especially the false apostles.
He now uses a series of questions that point out the inappropriateness of forming such binding relationships. For what fellowship has righteousness with lawlessness? The answer is that righteousness and darkness cannot be bound to a partnership. And what communion has light and darkness? Spiritual light drives out darkness. The two cannot coexist.[9]
6:14 The connection between verses 13 and 14 is this: Paul has told the saints to be open in their affections toward him. Now he explains that one way to do this is to separate from all forms of sin and unrighteousness. Doubtless he is thinking, in part, of false teachers who had invaded the assembly at Corinth.
Mention of the unequal yoke suggests Deuteronomy 22:10: “You shall not plow with an ox and a donkey together.” The ox was a clean animal and the donkey unclean, and their step and pull are unequal. By way of contrast, when believers are yoked with the Lord Jesus, they find that His yoke is easy and His burden is light (Matt. 11:29, 30).
This section of 2 Corinthians is one of the key passages in all the word of God on the subject of separation. It is clear instruction that the believer should separate himself from unbelievers, iniquity, darkness, Belial, idols.
It certainly refers to the marriage relationship. A Christian should not marry an unsaved person. However, in cases where a believer is already married to an unbeliever, this passage does not justify separation or divorce. God’s will in such a case is that the marriage relationship should be maintained with a view to the eventual salvation of the unsaved member (1 Cor. 7:12–16).
In addition to this, it refers to business. A Christian should not go into partnership with one who does not know the Lord. It applies clearly to secret orders or fraternities: How could one who is faithful to Christ consistently go on in an association where the name of the Lord Jesus is unwelcome? Its application to social life would be as follows: A Christian should maintain contact with the unsaved in an effort to win them to Christ, but he should never engage in their sinful pleasures or in any of their activities in such a way as to lead them to think he is no different than they. Then this section would also apply to religious matters: A faithful follower of Christ would not want to hold membership in a church where unbelievers were knowingly admitted as members.
Verses 14 through 16 cover all the important relationships of life:
Righteousness and lawlessness describe the whole sphere of moral behavior.
Light and darkness have to do with intelligence as to the things of God.
Christ and Belial have to do with the realm of authority, in other words, the person or thing whom one acknowledges as master in his life.
Believer and unbeliever have to do with the realm of faith.
The temple of God and idols take in the whole subject of a person’s worship.
Righteousness and lawlessness can have no fellowship together: they are moral opposites. Neither can light have communion with darkness. When light enters a room, the darkness is dispelled. Both cannot exist together at the same time.[10]
| 6:14 | |
| NASB | “Do not be bound together with unbelievers” |
| NKJV | “Do not be unequally yoked together with unbelievers” |
| NRSV | “Do not be mismatched with unbelievers” |
| TEV | “Do not try to work together as equals with unbelievers” |
| NJB | “Do not harness yourselves in an equal team with unbelievers” |
Paul often uses OT agricultural quotes to illustrate Christian truths (cf. 1 Cor. 9:9; 1 Tim. 5:18) to reflect Deut. 22:10. This 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). 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 world (cf. 1 John 2:15–17).
© “what partnership have righteousness and lawlessness” This same truth is repeated in the cyclical letter of Ephesians (cf. 5:7, 11). Paul’s contrast of righteousness with lawlessness shows clearly that in this context righteousness does not refer to imputed righteousness (cf. Rom. 4; Gal. 3), but righteous living (cf. Matt. 6:1). See Special Topic: Righteousness at 1 Cor. 1:30.[11]
14. Do not be unevenly yoked with unbelievers. For what do righteousness and lawlessness have in common? What fellowship has light with darkness?
a. “Do not be unevenly yoked with unbelievers.” At first glance, this directive seems to refer to the marriage of a believer and an unbeliever or to two such partners in business. But the context indicates that this interpretation is implicit, not explicit. To be sure, at another place Paul explicitly advises a widow to marry only in the Lord (1 Cor. 7:39). This context, however, speaks about a separation of the Christian religion from pagan religions. “For to be yoked with unbelievers means nothing less than to have fellowship with the unfruitful works of darkness and to hold out a hand to unbelievers to signify fellowship with them.” The passage (vv. 14–18) conveys the message not to form any covenant relationships with unbelievers that violate the covenant obligations a Christian has with God. The Greek text reveals that being unevenly yoked means having a connection with a person who is entirely different. In this text, it relates to an individual who is not a member of the household of faith and who can cause a believer to break covenant with God.
Who are these people who lead Christians astray? The pagans who invited the Corinthians to meals in temples were idol worshipers. Just as eating at the Lord’s table is participating in the Lord, so dining at the table of an idol is participating in a false religion. Such behavior is an affront to the Lord. The unbelievers, then, are pagans who do not serve the Lord. They are the ones whose eyes Satan has blinded (4:4). They are non-Christians who have influenced the Christian community of Corinth.
b. “For what do righteousness and lawlessness have in common?” Believers who have been justified by God (5:21) must be quick to discern deception that they encounter either in word or in deed. They must refuse to be partners with those who practice deceit. Theirs is the task to expose deception as works of the evil one (Eph. 5:6–12). They must follow joyfully in Jesus’ footsteps and pursue righteousness by keeping his law, for they know that Jesus loves righteousness and hates lawlessness (Heb. 1:9; Ps. 45:7). They affirm that righteousness is the rule of Christ’s kingdom and observe that lawlessness characterizes Satan’s work. Indeed, Paul calls the antichrist “the man of lawlessness” and remarks that “the secret power of lawlessness is already at work” (2 Thess. 2:3, 6). Conclusively, then, the answer to Paul’s rhetorical question at the beginning of this paragraph is a resounding no.
c. “What fellowship has light with darkness?” This question features three key words, the first two of which describe the Christian community: fellowship, light. The third word, darkness, does not describe the Christian community.
To see believers having fellowship with God the Father and his Son Jesus Christ is the greatest joy for the apostle John (1 John 1:4). Christian fellowship comes to expression especially in worshiping God and in extending support and encouragement to one another.
Jesus is the light of the world (John 8:12), and through the gospel that true light enlightens mankind (John 1:9). Light and fellowship go together, but light and darkness belong to two different spheres. Spiritual darkness is devoid not only of light but also of love. John writes that anyone who hates his brother is blind and stumbles around in darkness (1 John 2:11; John 11:10; 12:35). Just as light and righteousness are closely related, so darkness and lawlessness are twins. The first set belongs to Christ, the second to Satan, and these two are diametrically opposed to each other.
Satan transforms himself into an angel of light (11:14) to deceive people. He blinds the minds of unbelievers so that they are unable to see the light of the gospel. Consequently, they live in complete spiritual darkness. But God causes his light to shine in the hearts of the believers by giving them, through Christ, spiritual knowledge of himself (4:4–6).[12]
14. Be not yoked. As if regaining his authority, he now reproves them more freely, because they associated with unbelievers, as partakers with them in outward idolatry. For he has exhorted them to show themselves docile to him as to a father: he now, in accordance with the rights that belong to him, reproves the fault into which they had fallen. Now we mentioned in the former epistle3 what this fault was; for, as they imagined that there was nothing that was unlawful for them in outward things, they defiled themselves with wicked superstitions without any reserve. For in frequenting the banquets of unbelievers, they participated along with them in profane and impure rites, and while they sinned grievously, they nevertheless thought themselves innocent. On this account Paul inveighs here against outward idolatry, and exhorts Christians to stand aloof from it, and have no connection with it. He begins, however, with a general statement, with the view of coming down from that to a particular instance, for to be yoked with unbelievers means nothing less than to have fellowship with the unfruitful works of darkness, (Eph. 5:11,) and to hold out the hand to them in token of agreement.
Many are of opinion that he speaks of marriage, but the context clearly shows that they are mistaken. The word that Paul makes use of means—to be connected together in drawing the same yoke. It is a metaphor taken from oxen or horses, which require to walk at the same pace, and to act together in the same work, when fastened under one yoke. When, therefore, he prohibits us from having partnership with unbelievers in drawing the same yoke, he means simply this, that we should have no fellowship with them in their pollutions. For one sun shines upon us, we eat of the same bread, we breathe the same air, and we cannot altogether refrain from intercourse with them; but Paul speaks of the yoke of impiety, that is, of participation in works, in which Christians cannot lawfully have fellowship. On this principle marriage will also be prohibited, inasmuch as it is a snare, by which both men and women are entangled into an agreement with impiety; but what I mean is simply this, that Paul’s doctrine is of too general a nature to be restricted to marriage exclusively, for he is discoursing here as to the shunning of idolatry, on which account, also, we are prohibited from contracting marriages with the wicked.
For what fellowship. He confirms his exhortation on the ground of its being an absurd, and, as it were, monstrous connecting together of things in themselves much at variance; for these things can no more coalesce than fire and water. In short it comes to this, that unless they would have everything thrown into confusion, they must refrain from the pollutions of the wicked. Hence, too, we infer, that even those that do not in their hearts approve of superstitions are, nevertheless, polluted by dissimulation if they do not openly and ingenuously stand aloof from them.[13]
Ver. 14.—Be ye not unequally yoked together with unbelievers. Ewald, followed by Dean Stanley, Holston, and others, thinks that here there is a sudden dislocation of the argument, and some have even supposed that the section, ch. 6:14–7:1, is either an after-thought written by the apostle on the margin of the Epistle after it was finished; or even an interpolation. The latter view has arisen from the unusual expressions of the section, and the use of the word “Belial,” and the command of Greek shown by the varied expressions. There is no adequate ground for these conjectures. Every writer is conscious of moods in which words come to him more fluently than at other times, and all writers of deep feeling, like St. Paul, abound in sudden transitions which correspond to the lightning-like rapidity of their thoughts. It is doubtful whether the readers would not have seen at once the sequence of thought, which depends on circumstances which we can only conjecture. Probably the alienation from St. Paul had its root in some tampering with unbelievers. Such might at any rate have been the case among the Gentile members of the Church, some of whom were even willing to go to sacrificial feasts in heathen temples (1 Cor. 8–10). “Unequally yoked” is a metaphor derived from Lev. 19:19 and Deut. 22:10, and is the opposite of “true yoke-fellow” (Phil. 4:3). What fellowship; literally, participation (Eph. 5:6–11). Unrighteousness; literally, lawlessness (1 John 3:4). It was a special mark of heathen life (Rom. 7:19). Light with darkness. This antithesis is specially prominent in Eph. 5:9–11 and Col. 1:12, 13, and in the writings of St. John (John 1:5; 3:19; 1 John, passim).[14]
6:14 Do not be yoked together with unbelievers. The Greek word behind the NIV’s “yoked” could be more literally rendered, “differently yoked” or “unevenly yoked.” The verb expresses the idea of putting two animals of a different size, species, or temperament under one yoke, which would have disastrous results. This summary exhortation provides important information about the conduct coming under Paul’s scrutiny: relational connections with unbelievers that would lead to a degrading of ethical conduct.
For what do righteousness and wickedness have in common? Paul supports the exhortation not to be unequally yoked with a series of five rhetorical questions, posed by means of antithetically paired elements meant to symbolize the Christian, on the one hand, and the negative behavior they were indulging in, on the other. Each question asks, essentially, in what ways the two elements are compatible and expects the answer, “None whatsoever!” The first two pairs (righteousness-wickedness, light-darkness) underscore the moral compromise involved in the conduct being censured. Righteousness and wickedness cannot cohabit, any more than can light and darkness; the presence of one necessarily excludes the other. Paul’s point is that some believers in Corinth are engaging in activities that are inimical to their faith. As “children of light” (Eph. 5:8; 1 Thess. 5:5), believers cannot maintain fellowship with darkness.[15]
Irrational
for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? (6:14b–15)
For believers to join with unbelievers in a common spiritual effort makes no sense. To demonstrate that reality, Paul makes four rhetorical common-sense contrasts, each in the form of a question that assumes a negative answer.
question 1
What partnership have righteousness and lawlessness? (6:14b)
Metochē (partnership) appears only here in the New Testament and is a synonym for the word koinonia (fellowship), which appears in the next question. A related word is used to speak of Peter’s partners in the fishing business (Luke 5:7), of believers’ sharing in a heavenly calling (Heb. 3:1), and of their union with Christ (Heb. 3:14). It thus describes being involved in a relationship of common life and effort.
Obviously, righteousness and lawlessness are opposites. Righteousness is obedience to the law of God; lawlessness is rebellion against His holy law. Righteousness characterizes believers (Rom. 4:7; Eph. 2:10; Titus 2:14; Heb. 8:12; 10:17), because Christ’s righteousness has been imputed to them (2 Cor. 5:21; cf. Rom. 5:19; 1 Cor. 1:30; Phil. 3:9) and because they are born of God and therefore possess a new nature, which is made righteous (Rom. 6:19). Unbelievers, on the other hand, are characterized by lawlessness, since that is the nature of unredeemed sinners. The apostle John made the difference unmistakably clear:
Everyone who practices sin also practices lawlessness; and sin is lawlessness. You know that He appeared in order to take away sins; and in Him there is no sin. No one who abides in Him sins; no one who sins has seen Him or knows Him. Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil. No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. (1 John 3:4–10)
Anomia (lawlessness) characterizes all the unregenerate, since all rebel against God’s law, though not always visibly, and some are more lawless than others. Jesus strongly rebuked the scribes and Pharisees, who were noted for their external righteousness and observance of the Law: “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness” (Matt. 23:27–28).
Ultimately, those who are lawless face eternal punishment in hell. In one of the most sobering passages in Scripture, Jesus warned of what His judgmental response to such people will be: “Then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness’ ” (Matt. 7:23). In Matthew 13:41–42 He again described the terrifying fate that awaits those who refuse to repent of their lawlessness: “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth.” Because they refuse to believe in Jesus as “God and Savior” (Titus 2:13; 2 Peter 1:1), they will “die in [their] sins” (John 8:24).
The righteous and the rebellious cannot partner in any common spiritual enterprise because of this absolute contrast between them. They are as separated as sin is from virtue.
question 2
What fellowship has light with darkness? (6:14c)
It is self-evident that light and darkness are mutually exclusive; thus, this contrast is a common biblical metaphor (cf. Isa. 5:20; John 1:5; 3:19; 8:12; 12:35, 46; Acts 26:18; Rom. 13:12; Eph. 5:8, 11; Col. 1:12–14; 1 Thess. 5:5; 1 Peter 2:9; 1 John 1:5; 2:8–9). Intellectually, light refers to truth, darkness to error; morally light refers to holiness, darkness to evil. Those who are righteous in Christ walk in the light (John 8:12; 12:35; Eph. 5:8; 1 John 1:7); those who are unrighteous are part of Satan’s kingdom of darkness (Luke 22:53; Eph. 6:12; Col. 1:13). The ultimate destination of the righteous is the eternal light of heaven (Col. 1:12; 1 Peter 2:9; Rev. 22:5), that of the unrighteous the eternal darkness of hell (Matt. 8:12; 22:13; 25:30; 2 Peter 2:17). To expect the children of light to work together with the children of darkness is as foolish as to expect it to be both light and dark in the same place at the same time.[16]
[1] Barnett, P. W. (2017). 2 Corinthians. In T. Cabal (Ed.), CSB Apologetics Study Bible (p. 1454). Holman Bible Publishers.
[2] Easley, K. H. (2017). 2 Corinthians. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1846). Holman Bible Publishers.
[3] Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (pp. 1680–1681). Ligonier Ministries.
[4] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (2 Co 6:14). Lexham Press.
[5] Crossway Bibles. (2008). The ESV Study Bible (p. 2231). Crossway Bibles.
[6] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Co 6:14). Thomas Nelson Publishers.
[7] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (2 Co 6:14). Nelson Bibles.
[8] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1503). T. Nelson Publishers.
[9] Hunt, D. L. (2010). The Second Epistle of Paul the Apostle to the Corinthians. In R. N. Wilkin (Ed.), The Grace New Testament Commentary (p. 792). Grace Evangelical Society.
[10] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 1845). Thomas Nelson.
[11] Utley, R. J. (2002). Paul’s Letters to a Troubled Church: I and II Corinthians: Vol. Volume 6 (p. 250). Bible Lessons International.
[12] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Second Epistle to the Corinthians (Vol. 19, pp. 228–229). Baker Book House.
[13] Calvin, J., & Pringle, J. (2010). Commentaries on the Epistles of Paul the Apostle to the Corinthians (Vol. 2, pp. 257–258). Logos Bible Software.
[14] Spence-Jones, H. D. M., ed. (1909). 2 Corinthians (p. 147). Funk & Wagnalls Company.
[15] Hubbard, M. V. (2017). 2 Corinthians (M. L. Strauss, Ed.; p. 108). Baker Books: A Division of Baker Publishing Group.
[16] MacArthur, J. F., Jr. (2003). 2 Corinthians (pp. 247–249). Moody Publishers.
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