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Friday, July 18th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Alford's Greek Testament Critical Exegetical Commentary Alford's Greek Testament Commentary
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Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Alford, Henry. "Commentary on 2 Corinthians 6". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/commentaries/eng/hac/2-corinthians-6.html. 1863-1878.
Alford, Henry. "Commentary on 2 Corinthians 6". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/
Whole Bible (52)New Testament (19)Gospels Only (1)Individual Books (10)
Verse 1
1. ] ÏÏ Î½ÎµÏγοῦνÏÎµÏ , viz. Ïá¿· θεῷ , Whose representatives they were, and Whose grace they recommended. This is implied not only in what went before, but in the Ïοῦ θεοῦ of our verse itself. Meyer makes it Ïá¿· ÏÏιÏÏá¿· , referring it to the á½Ïá½²Ï ÏÏ . above: Chrys., Theodoret, Bengel, Olsh., al., á½Î¼á¿Î½ , which certainly would have been expressed , and does not suit the sense, nor Paul’s habit of speaking of the ministry, see 1 Corinthians 3:9 . Flatt and Emmerling would make the ÏÏν imply, working with our exhortations , aiding them by our example: which sense, though occasionally belonging to ÏÏν and ÏÏÏÏ in composition, could hardly have place here without some plainer indication in what went before , of that to which the preposition refers, and would not suit the καί , which severs ÏÏ Î½ÎµÏγ . from ÏαÏακαλ .
The δΠis one of transition, introducing a new feature. Moreover, while working with God, we also exhort, that you (when preaching to you , or others, when preaching to others: he still is describing his practice in his ministry, not using a direct exhortation to the Corinthians) receive not (‘recipiatis;’ not ‘ receperitis ,’ ‘that ye will not have received ,’ i.e. ‘will not by apostasy shew that ye have received ⦒ as Erasm., al., and De Wette. This mistake arises mainly from regarding the words as directly addressed to the Corinthians instead of a description of his apostolic practice ) the grace of God (i.e. the reconciliation above spoken of) to no purpose (i.e. unaccompanied by sanctification of life; so Chrys., ἵνα ⦠μὴ νομίÏÏÏιν á½ Ïι ÏοῦÏÏ á¼ÏÏι καÏαλλαγὴ μÏνον , Ïὸ ÏιÏÏεῦÏαι Ïá¿· καλοῦνÏι , á¼Ïάγει ÏαῦÏα , Ïὴν ÏεÏá½¶ Ïὸν βίον ÏÏÎ¿Ï Î´á½´Î½ á¼ÏαιÏῶν . Hom. xii. p. 521.)
Verses 1-10
CH. 2Co 3:1 to 2 Corinthians 6:10 .] BEGINNING WITH A DISOWNING OF SELF-RECOMMENDATION, THE APOSTLE PROCEEDS TO SPEAK CONCERNING HIS APOSTOLIC OFFICE AND HIMSELF AS THE HOLDER OF IT, HIS FEELINGS, SUFFERINGS, AND HOPES, PARTLY WITH REGARD TO HIS CONNEXION WITH THE CORINTHIANS, BUT FOR THE MOST PART IN GENERAL TERMS.
Verse 2
2. ] Ground of the exhortation : viz. the importance of the present time as the day of acceptance, shewn by a Scripture citation. For he (God, with whom we ÏÏ Î½ÎµÏγοῦμεν and whose grace we recommend) saith, ‘In an accepted time (Heb. ×ְּעֵת רָצ×Ö¹× , ‘ in a season of grace ’) I heard thee, and in the day of salvation I helped thee:’ behold (inserted for solemnity to mark the importance of what follows), NOW is the favourably accepted time ( εá½ÏÏÏÏδεκÏÎ¿Ï , a far stronger term than δεκÏÏÏ , q. d. the very time of most favourable acceptance, said from the fulness of his feeling of the greatness of God’s grace), behold , NOW is the day of salvation . á½ Î³á½°Ï á¼Î½ ÏοιοÏÏῳ καιÏá¿· á¼Î³ÏνιζÏÎ¼ÎµÎ½Î¿Ï , á¼Î½ á¾§ ÏοÏαÏÏη κÎÏÏ Ïαι δÏÏεά , á¼Î½ á¾§ ÏοÏαÏÏη ÏάÏÎ¹Ï , εá½ÎºÏλÏÏ á¼ÏιÏεÏξεÏαι Ïῶν βÏαβείÏν . Chrys. p. 522. The prophecy is one directly of the Lord Jesus, as the restorer and gatherer of his people; and the time of acceptance is the interval of the offer of the covenant to men, conceded to Him by the Father.
Verse 3
3. ] διδÏνÏÎµÏ , resumed from ÏÏ Î½ÎµÏγοῦνÏÎµÏ , 2 Corinthians 6:1 ; 2Co 6:2 being parenthetic. It, and all the following participles, 2 Corinthians 6:9-10 , qualify ÏαÏακαλοῦμεν , shewing the pains and caution used by him to enforce this exhortation by his example as well as his precept. So Grot.: ‘ostendit enim, quam serio moneat, qui, ut aliquid proficiat, nullis terreatur incommodis, nulla non commoda negligat.’ But evidently, before the list is exhausted, he passes beyond the mere confirmation of his preaching, and is speaking generally of the characteristics of the Christian ministry.
á¼Î½ μηδενί , in nothing , compare á¼Î½ ÏανÏί , below: not, ‘ in no man’s estimation ,’ as Luther. μηδεμ ., μηδενί , are not = οá½Î´ÎµÎ¼ . οá½Î´ÎµÎ½Î¯ , but, see on ch. 2 Corinthians 5:21 , subjectively said we exhort, being such as give, &c. : so 1 Corinthians 10:33 , á¼Î³á½¼ ÏάνÏα Ïá¾¶Ïιν á¼ÏÎÏÎºÏ , μὴ ζηÏῶν κ . Ï . λ .
ÏÏοÏκοÏή = Ïκάνδαλον , or ÏÏÏÏκομμα , Romans 14:13 . μÏμηθῠ] μÏμᾶÏθαι , ‘ to reproach ’ (see Winer, edn. 6, § 38. 7. a, and Moulton’s note), is one of those deponent verbs which have an aorist passive: so διαλÎγεÏθαι , βοÏλεÏθαι , δÏναÏθαι , ÏÏλαγÏνίζεÏθαι , &c.
The διακονία , the office itself, would be reproached, if cause of offence were found in the character of its bearers.
Verses 3-10
3 10. ] And this doing, he approves himself as the minister of God by various characteristics, and under manifold circumstances in life .
Verse 4
4. ] Meyer well remarks the position of ÏÏ Î½Î¹ÏÏ . á¼Î±Ï ÏοÏÏ . When the words signified ‘to recommend ourselves ,’ in a bad sense, ch. 2 Corinthians 3:1 , 2 Corinthians 5:12 , á¼Î±Ï Ï . preceded the verb: but here and ch. 2 Corinthians 4:2 , where used in a good sense, and without any stress on á¼Î±Ï ÏοÏÏ , it follows the verb. This is only one of continually occurring instances of the importance of the collocation of words with regard to the emphasis.
διάκονοι ] not διακÏν Î¿Ï Ï : recommending ourselves, as ministers of God should do . The ambiguity of the E. V. might have been avoided by a different arrangement of words: ‘ in all things, as the ministers of God, approving ourselves .’
The following datives are a specification of ÏανÏί ; but not all of the same sort: some signify instruments by which , some, situations in which , some both these . Bengel remarks: “Insignis gradatio. Sequuntur ter tria patienda (i.e. from θλίÏεÏιν to νηÏÏÎµÎ¯Î±Î¹Ï ), quibus patientia ( á½Ïομονή ) exercetur; pressuræ, plagæ, labores . Primus ternarius continet genera , secundus, species adversorum: tertia spontanea ” (but qu?: see below). So that the á½Ïομονὴ Ïολλή belongs to 2 Corinthians 6:4-5 , and 2Co 6:6 goes on to other points.
ÏÏÎµÎ½Î¿Ï .] See ch. 2 Corinthians 4:8 , note.
Verse 5
5. ] On Ïληγ ., see reff.
ÏÏ Î»Î±Îº .] At Philippi only as yet , as far as we know from the narrative of the Acts; but there must have been many other occasions, see ch. 2 Corinthians 11:23 . He may have been imprisoned at Antioch in Pisidia, Acts 13:50 , and at Lystra, Act 14:19 and at Corinth, Acts 18:12 ; Acts 18:14 ; and we cannot tell what may have befallen him during his journeys, Acts 15:41 ; Acts 16:6 ; Acts 18:23 .
á¼Î½ á¼ÎºÎ±ÏαÏÏ .] in tumults , see Acts 13:50 ; Acts 14:5 ; Acts 14:19 ; Acts 16:22 ; Acts 17:5 ; Acts 18:12 , and above all, Acts 19:23-41 . The sense given by Chrys. (p. 522), al., Ïὸ μηδαμοῦ δÏναÏθαι ÏÏá¿Î½Î±Î¹ á¼Î»Î±Ï νÏμενον , is philologically allowable, cf. Demosth. 383. 7, á¼ÎºÎ±ÏάÏÏαÏον á½¥ÏÏÎµÏ á¼Î½ θαλάÏÏá¿ Ïνεῦμα , and James 1:8 , and Polyb. xxxi. 13. 6, á½ÏοδεικνÏÏν αá½Ïοá¿Ï Ïὴν á¼ÎºÎ±ÏαÏÏαÏίαν Ïá¿Ï βαÏÎ¹Î»ÎµÎ¯Î±Ï , but not found in N. T.
á¼Î½ κÏÏÎ¿Î¹Ï ] usually, and here, signifies ‘ labour in the Lord ,’ for his sake, see reff. So also κοÏÎ¹Î¬Ï , Romans 16:6 ; Romans 16:12 (bis), and reff. Chrys., al., interpret it of his manual work, 1 Corinthians 4:12 ; and á¼ÏÏαÏοῦμεν and κοÏιῶμεν occurring there together certainly gives some semblance to the view: but see ch. 2 Corinthians 11:23 , where this can hardly be; it is most probable that the weariness of his excessive apostolic labour was in his mind.
á¼Î³ÏÏ ÏÎ½Î¯Î±Î¹Ï ] Chrys. says, p. 523, Ïá½°Ï Î½ÏκÏÎ±Ï á¼Î½ Î±á¼·Ï á¼Î´Î¯Î´Î±Ïκεν . á¼¢ á½ Ïι καὶ á¼Î½ αá½Ïαá¿Ï εἰÏγάζεÏο . But I would rather believe the á¼Î³ÏÏ Ïνίαι to have been watchings through anxiety for the churches.
á¼Î½ νηÏÏÎµÎ¯Î±Î¹Ï ] This is generally, and by De W. against Meyer, taken to refer to involuntary hunger and thirst. But, as the latter remarks, the word does not appear to be ever so used; and in ch. 2 Corinthians 11:27 , Paul himself distinguishes á¼Î½ νηÏÏÎµÎ¯Î±Î¹Ï from á¼Î½ λιμῷ κ . δίÏει . The meaning of fastings must therefore be retained. So Chrys., Theodoret, and Calvin.
Verse 6
6. ] The nine preceding datives (see on 2Co 6:4 ) have expanded á½Ïομονῠ. We now resume the main catalogue, with á¼Î½ á¼Î³Î½ÏÏηÏι , in purity : which is variously explained: of bodily chastity , Grot.: of unselfishness , Theodoret, and Chrys., as an alternative ( á¼¢ ÏÏÏÏοÏÏνην ⦠ἢ Ïὴν á¼Î½ á¼ ÏαÏι καθαÏÏÏηÏα , á¼¢ Ïὸ á¼Î´ÏÏοδÏκηÏον , á¼¢ καὶ Ïὸ δÏÏεὰν Ïὸ εá½Î±Î³Î³ . κηÏÏÏÏειν . ib.): I prefer the second of Chrys.’s meanings, general purity of character , εἰλικÏίνεια , unblamableness of life, and singleness of purpose.
á¼Î½ γνÏÏει ] knowledge of the Gospel , in a high and singular degree; see 1 Corinthians 2:6 ff. So Chrys.: ÏοÏίᾳ Ïá¿ ÏαÏá½° Ïοῦ θεοῦ δεδομÎνῠ.
ÏÏηÏÏÏÏηÏι ] kindness : a kind and considerate demeanour.
á¼Î½ Ïν . á¼Î³Î¯á¿³ ] in the Holy Spirit , as the Power by Whom all these motives are wrought. The omission of the article, aft. á¼Î½ , constitutes no objection to this rendering, as Bp. Middleton (in loc.) supposes: cf. διὰ Ïν . á¼Î³Î¯Î¿Ï Ïοῦ δοθÎνÏÎ¿Ï á¼¡Î¼á¿Î½ , Romans 5:5 , and the very same words as these, 1 Thessalonians 1:5 , in both which places the meaning is undoubted; neither of which, however, is noticed by Middleton. The words do not appear to hold any logical place in the list, any more than á¼Î½ Î´Ï Î½ . θεοῦ below.
Verse 7
7. á¼Î½ λÏγ . á¼Î»Î·Î¸ .] is taken by De W., Meyer, al., as subjective, ‘in speaking, or teaching truth’ ‘ in discourse, the contents whereof were truth :’ but their objection against the sense in the word of truth , = á¼Î½ Ïá¿· λÏγῳ Ïá¿Ï á¼Î»Î·Î¸ÎµÎ¯Î±Ï , as it is expressed Colossians 1:5 , is not valid, on account (1) of the government by a preposition, which would make the insertion of the article optional, (2) of the whole catalogue being anarthrous, which would cause the article to be omitted for uniformity’s sake.
á¼Î½ Î´Ï Î½ . θεοῦ ] viz. the Power spoken of ch. 2 Corinthians 4:7 , the power manifested in every part of our apostolic working, not merely in miracles.
διὰ Ï. á½ Ïλ. Ï. δικ .] By means of ( á¼Î½ is changed for διὰ , first apparently on account of Ïá½° á½ Ïλα , marking them more distinctly as instruments , and then continued) the weapons of righteousness ( belonging to , or as Meyer, furnished by, the righteousness which is of faith . That panoply, part of which only in the more particular specification of Ephesians 6:13-17 , viz. the θῶÏαξ , is allotted to δικαιοÏÏνη , is here all assigned to it.
Some of the ancient Commentators, Chrys., Åcum., al., and Grot., Estius, al., understand by á½ Ïλα , ‘ instruments ,’ as in Romans 6:13 , and interpret these instruments to be, situations and opportunities of life , whether prosperous, δεξιά , or adverse, á¼ÏιÏÏεÏά : but the other interpretation is in better accordance with the Apostle’s habit of comparison, see ch. 2 Corinthians 10:4 ; Ephesians 6:13 ff.; 1Th 5:8 ).
Ïῶν δεξ . κ . á¼ÏιÏÏ .] which are on the right and left : i.e. encompassing and guarding the whole person. Grot., Bengel, and most recent Commentators, even De W. and Meyer, explain it, both righthanded , i.e. of attack , the sword and spear, and left-handed , i.e. of defence , the shield: but it seems to me that this would require: Ïῶν δεξιῶν καὶ Ïῶν á¼ÏιÏÏεÏῶν : whereas now, no article being inserted before á¼ÏιÏÏ ., it is implied that the panoply ( Ïá½° á½ Ïλα ) is on both sides ( δεξιὰ κ . á¼ÏιÏÏεÏά ) of the person. On the interpretation prosperity and adversity , see above.
Verse 8
8. ] Perhaps the instrumental signification of διὰ need not be strictly retained. The preposition, once adopted, is kept for the sake of parallelism, though with various shades of meaning. I would understand it in διὰ δοξ ., &c., as in διὰ Ïολλῶν δακÏÏÏν , as pointing out the medium through which . Thus understood, these two pairs in 2Co 6:8 will form an easy transition from instrumental, through medial, to the passive characteristics which follow.
á½¡Ï Ïλάνοι ] From speaking of repute , he passes to the character of the repute. In all these capacities and under all these representations or misrepresentations, we, as ministers of God, recommend ourselves. But in these following clauses a new point is perhaps brought out, viz. the difference of our real state from our reputed one . That this is the case with á½¡Ï á¼Ïοθν . κ . ἰδοὺ ζῶμεν with and all following, is of course clear. But is it so with the two clauses preceding that one? Do they mean, ‘ as deceivers, and yet true, as unknown, and yet well known ,’ or, ’ as deceivers, and as true men, as unknown, and as well known ?’ I own I am not clear on this point. The words καὶ ἰδοὺ ζῶμεν may be an indication how the Apostle would have the previous two clauses understood; but they also may be a transition , altering the previous reference of the second member of the clause, now that the subject is no longer matter of rumour, as Ïλάνοι and á¼Î³Î½Î¿Î¿Ïμενοι , but matter of fact, as á¼ÏοθνήÏκονÏÎµÏ , and the following. If the latter alternative be taken, the two clauses will serve as a transition to the subsequent ones, thus: having said, διὰ Î´Ï ÏÏÎ·Î¼Î¯Î±Ï Îº . εá½ÏÎ·Î¼Î¯Î±Ï , he proceeds á½¡Ï Ïλάνοι (answering to Î´Ï ÏÏ .) καὶ á¼Î»Î·Î¸Îµá¿Ï (answering to εá½Ï .), á½¡Ï á¼Î³Î½Î¿Î¿Ïμενοι (still having Î´Ï ÏÏ . in view, as ‘ unknown ,’ of obscure reputation), καὶ á¼ÏιγινÏÏκÏμενοι (still looking back at εá½Ï ., seeing that the á¼ÏίγνÏÏÎ¹Ï would lead to good repute): then, having by the participles of the latter clause expressed more a matter of fact than did the adjectives of the former one, he passes to á½¡Ï á¼ÏοθνήÏκονÏÎµÏ , which has no longer its main reference to the repute of others , but to the fact , see ch. 2 Corinthians 4:7 ff., as exhibited in himself. I confess that on the whole this rendering recommends itself to my mind.
Verse 9
9. ] καὶ ἰδοὺ ζῶμεν is much stronger, more triumphant, than καὶ ζῶνÏÎµÏ . There is something still of the idea of one reputed dead and found to be alive ; though I would not say with Meyer that á½¡Ï á¼Ïοθν . altogether refers to a supposd triumph of his adversaries, “Now it is all over with him! His course is ended!”
á½¡Ï Ïαιδ . ] Surely we must now drop altogether the putative meaning of the á½¡Ï . The sense has been (see above) some time verging that way, and in the clauses which follow, the á½¡Ï expresses just what it does in á½¡Ï Î¸ÎµÎ¿á¿¦ διάκονοι , viz. ‘quippe qui simus.’
Ps. 117:18, LXX, seems to have been in his mind: ÏαιδεÏÏν á¼ÏÎ±Î¯Î´ÎµÏ ÏΠμε á½ (om á½ [7] ) κÏÏÎ¹Î¿Ï , καὶ Ïá¿· θανάÏῳ οὠÏαÏÎδÏκΠμε â¦
[7] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us × -corr 1 ; B (cited as × 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as × 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in × 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as × 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Verse 10
10. ] Here even more clearly than before, the first member of the clause á½¡Ï Î»Ï Ï . á¼Îµá½¶ δὲ ÏÎ±Î¯Ï . cannot express the opinion of his adversaries. For however ÏÎ±Î¹Î´ÎµÏ ÏÎ¼ÎµÎ½Î¿Ï might be wrested to signify ‘a man under the chastisement of God’ as a ground of reproach, Î»Ï ÏοÏÎ¼ÎµÎ½Î¿Ï will surely not bear the meaning solcher der nach gemohnlicher menschlicher Unsicht traurig sehn muÃte ,’ ‘one in such a situation, that according to ordinary human estimation he must be wretched,’ as De Wette, but must point to the matter of fact, that he is really ‘ afflicted .’ See reff.
ÏÏÏÏοί again can hardly have been a reproach , but sets forth the fact as poor men, but enriching (not by distribution of alms, as Chrys., Theodoret, Estius, but by imparting spiritual riches, see 1Co 1:5 ) many: as having nothing (in the sense in which οἱ á¼ÏονÏÎµÏ are á½¡Ï Î¼á½´ á¼ÏονÏÎµÏ , 1 Corinthians 7:29 , in the improper sense of ‘to possess ’ in which we here use the word thus , we have nothing, are destitute), but possessing (finally and as our own, our inheritance never to be taken away; in that sense of the word ‘ to possess ’ which this world’s buyers are not to use οἱ á¼Î³Î¿ÏάζονÏÎµÏ , á½¡Ï Î¼á½´ καÏÎÏονÏÎµÏ , 1Co 7:30 ) all things . See a similar ‘possession of all things,’ 1 Corinthians 3:22 ; though this reaches further than even that, to the boundless riches of the heavenly inheritance.
Verse 11
11. ] Our (my) mouth is open (not past : the use of á¼Î½Îῳγα for á¼Î½Îῳγμαι is common in later Greek: see Palm and Rost’s Lex., and ref. 1 Cor. Rückert takes it as past, and renders, ‘I have begun to speak with you, I have not concealed my apostolic sentiments I cannot shut my mouth, but must go on speaking to you yet further.’ The word seems to refer to the free and open spirit shewn in the whole previous passage on the ministry, in which he had so liberally imparted his inner feelings to them) towards you, Corinthians ( καὶ ἡ ÏÏοÏθήκη δὲ Ïοῦ á½Î½ÏμαÏÎ¿Ï ÏÎ¹Î»Î¯Î±Ï Ïολλá¿Ï , καὶ διαθÎÏεÏÏ ÎºÎ±á½¶ θεÏμÏÏηÏÎ¿Ï Â· καὶ Î³á½°Ï Îµá¼°Ïθαμεν Ïῶν á¼Î³Î±ÏÏμÎνÏν ÏÏ Î½ÎµÏá¿¶Ï Î³Ï Î¼Î½á½° Ïá½° á½Î½ÏμαÏα ÏεÏιÏÏÏÎÏειν , Chrys. Hom. xiii. p. 530 f. See Philippians 4:15 ; Galatians 3:1 , which last is written under a very different feeling), our (my) heart has become enlarged . These last words are very variously explained. Chrys., Theodoret, Åc [8] , al., understand them of the expansive effect of love on the heart: Luther, Estius, al., of dilatio gaudii , which does not however agree with ÏλαÏÏνθηÏε καὶ á½Î¼Îµá¿Ï below: nor with the general context, either of what precedes or of what follows: for to refer it to ch. 2 Corinthians 7:4 , as Estius, is evidently far-fetched, the intermediate matter being of such a different character. alii aliter. Meyer holds with Chrys., and refers it to the preceding passage, during which his heart became expanded in love to them. De Wette takes it, ‘ I have poured out, enlarged and diffused, my heart to you ,’ viz. by speaking thus open-hearted to you. I believe the precise sense will only be found by taking into account the ÏλαÏÏνθ . κ . á½Î¼Îµá¿Ï below, and the occurrence of the expression in the Psalm (reff.: cf. á¼Î½ ÏλαÏÏ Ïμῷ , ib., v. 45). Some light is also thrown upon it by ÏÏÏήÏαÏε á¼¡Î¼á¾¶Ï , ch. 2 Corinthians 7:2 . The heart is considered as a space , wherein its thoughts and feelings are contained. We have seen the same figure in our expression ‘narrow-minded.’ In order to take in a new object of love, or of desire, or of ambition, the heart must be enlarged : á½Î´á½¸Î½ á¼Î½Ïολῶν ÏÎ¿Ï á¼Î´Ïαμον , á½ Ïαν á¼ÏλάÏÏ Î½Î±Ï Ïὴν καÏδίαν Î¼Î¿Ï . The Apostle has had his heart enlarged towards the Corinthians: he could and did take them in , with their infirmities, their interests, their Christian graces, their defects and sins: but they did not and could not take him in ( ÏÏÏá¿Ïαι αá½ÏÏν ): he was misunderstood by them, and his relation to them disregarded. This he here asserts, and deprecates. He assures them of their place in his heart, which is wide enough for , and does contain them ; and refers back to this verse in ch. 2 Corinthians 7:3 , thus, ÏÏοείÏηκα á½ Ïι á¼Î½ Ïαá¿Ï καÏÎ´Î¯Î±Î¹Ï á¼¡Î¼á¿¶Î½ á¼ÏÏε .⦠He tells them, 2 Corinthians 6:12 . ] that they are not straitened in him , i.e. that any constraint which they may feel towards him, any want of confidence in him and persuasion of his real appreciation of their state and interests, arose, not from his being really unable to appreciate them , and love them, and advise them, but from their own confined view of him , of his love, his knowledge of and feeling for them.
[8] Åcumenius of Tricca in Thrace, Cent y . XI.?
Verses 11-13
11 13. ] These verses form a conclusion to the preceding outpouring of his heart with regard to his apostolic ministry , and at the same time a transition to the exhortations which are to follow.
Verses 11-18
11 8:1. ] EARNEST EXHORTATIONS TO SEPARATION FROM UNBELIEF AND IMPURITY.
Verse 13
13. ] Ïὴν αá½Ïὴν á¼Î½Ïιμ ., as Ïὸν ὠμοιον ÏÏÏÏον Jude 1:7 , κλιÏÎ¯Î±Ï , Luke 9:14 , not governed by καÏά understood, but in fact an accus. of a remoter object , answering in many cases exactly to the further removed of the two accusatives in the double accusative government. The sense seems to be compounded of Ïὸν αá½Ïὸν ÏÏÏÏον and á¼Î½ÏιμιÏθίαν , In the same manner, as a return for my largeness of heart to you .
á½¡Ï ÏÎÎºÎ½Î¿Î¹Ï Î» . explains á¼Î½ÏιμιÏθίαν , it being naturally expected of children that they should requite the love and care of their parents, by corresponding love and regard.
Verses 14-18
14 7:1 .] Separate yourselves from unbelief and impurity . On the nature of the connexion, Stanley has some good remarks. He now applies to circumstances which had arisen among the Corinthians the exhortation which in 2Co 6:1 he described himself as giving in pursuance of his ministry of reconciliation. The following exhortations are general , and hardly to be pressed as applying only to partaking of meats offered to idols , as Calv., al., or to marriage with unbelievers , as Estius, but regard all possible connexion and participation, all leanings towards a return to heathenism which might be bred by too great familiarity with heathens. Become not (‘ne fiatis , molliter pro: ne sitis ,’ Bengel: rather, perhaps, as expressing, ‘do not enter into those relations in which you must become’) incongruous yokefellows (the word and idea from ref. Levit. Hesych [9] : á¼ÏεÏÏÎ¶Ï Î³Î¿Î¹ · οἱ μὴ ÏÏ Î¶Ï Î³Î¿á¿¦Î½ÏÎµÏ . Grot. explains it, ‘ alteram partem jugi trahere ,’ but this does not give the force of á¼ÏεÏο - : Theophyl., μὴ á¼Î´Î¹ÎºÎµá¿Ïε Ïὸ δίκαιον á¼ÏικλινÏμενοι κ . ÏÏοÏκλινÏμενοι Î¿á¼·Ï Î¿á½ Î¸ÎÎ¼Î¹Ï : so making the simile that of an unequal balance: but this could hardly be without more precise notification) with unbelievers (Winer explains the construction, edn. 6, § 31. 10, Remark 4, thus, μὴ γίν . á¼ÏεÏÎ¿Î¶Ï Î³Î¿á¿¦Î½ÏÎµÏ , καὶ οá½ÏÏÏ á½Î¼Î¿Î¶Ï γοῦνÏÎµÏ á¼ÏίÏÏÎ¿Î¹Ï : better, as De W., μὴ γίν . á½Î¼Î¿Î¶ . á¼ÏίÏÏÎ¿Î¹Ï Îº . οá½ÏÏÏ á¼ÏεÏÎ¿Î¶Ï Î³Î¿á¿¦Î½ÏÎµÏ ).
[9] Hesychius of Jerusalem, cent y . vi.
μεÏοÏή ] ‘ share in the same thing ,’ community. .
Î´Î¹ÎºÎ±Î¹Î¿Ï . is the state of the Christian, being justified by faith: he is therefore excluded from á¼Î½Î¿Î¼Î¯Î± , the proper fruit of faith being obedience .
ÏÏÏί , of which we are the children, 1 Thessalonians 5:5 , and not of darkness.
Meyer remarks, that the fivefold variation of the term to express partnership, μεÏοÏή , κοινÏνία , ÏÏ Î¼ÏÏνηÏÎ¹Ï , μεÏÎ¯Ï , ÏÏ Î³ÎºÎ±ÏάθεÏÎ¹Ï , shews the Apostle’s command of the Greek language. The construction of κοινÏνία with a dat. and ÏÏÏÏ , is illustrated by Wetst. from Stobæus, S. 28, εἰ δΠÏÎ¹Ï á¼ÏÏι κοινÏνία ÏÏá½¸Ï Î¸ÎµÎ¿á½ºÏ á¼¡Î¼á¿Î½ , and Philo, leg. ad Caium, § 14, vol. ii. p. 561, ÏÎ¯Ï Î¿á½Î½ κοινÏνία ÏÏá½¸Ï á¼ÏÏλλÏνα , Ïá¿· μηδὲν οἰκεá¿Î¿Î½ á¼¢ ÏÏ Î³Î³ÎµÎ½á½²Ï á¼ÏιÏεÏÎ·Î´ÎµÏ ÎºÏÏι ;
Verse 15
15. ] After a question beginning with Ïá¿¶Ï , ÏÎ¯Ï , and the like, a second question is regularly introduced by δΠ. Thus Hom. Od. α . 225, ÏÎ¯Ï Î´Î±Î¯Ï , ÏÎ¯Ï Î´á½² á½ Î¼Î¹Î»Î¿Ï ; see Hartung, Partikellehre, i. 169.
Î²ÎµÎ»Î¯Î±Ï ] Heb. ×Ö¼Ö°×Ö´×Ö¼Ö·×¢Ö·× , ‘contemptibleness,’ ‘wickedness:’ found 1Sa 2:12 al., and variously translated by the LXX. Theod. has retained the original form in Judges 19:22 . It appears to have been subsequently personified, and used, as here, for a name of the Evil One (see Stanley). The termination - Î±Ï is stated by Meyer to have arisen from the frequent permutation of λ and Ï in the dialect of the Grecian Jews.
Verse 16
16. ] ÏÏ Î³ÎºÎ±Ïάθ ., ‘ agreement in opinions ;’ see reff., and cf. Plato, Gorg. § 122, Ïὺ δὲ δὴ ÏÏÏεÏον ÏÏ Î³ÎºÎ±ÏαÏίθεÏαι ἡμá¿Î½ ÏεÏá½¶ ÏοÏÏÏν Ïὴν αá½Ïὴν δÏξαν á¼¢ á¼Î½ÏιÏá¿Ï ;
ναῷ θεοῦ , between you, the Church of God , see below, and 1 Corinthians 3:16 ; εἰδÏλÏν , idols , as the lords and á¼ÏÏÎ½Ï Î¼Î¿Î¹ of the heathen world.
á½Î¼Îµá¿Ï Î³Î¬Ï ] explanation of ναῷ θεοῦ as applying to them, and justification of it by a citation from the prophetic Scriptures. The words cited are compounded of Leviticus 26:12 , and Ezekiel 37:26-27 .
Verse 17
17. ] The necessity of separation from the heathen enforced by another citation, Isaiah 52:11 , freely given from memory; κá¼Î³á½¼ εἰÏδÎξ . á½Î¼ . being moreover substituted, from Ezekiel 20:34 , for ÏÏοÏοÏεÏÏεÏαι Î³á½°Ï ÏÏÏÏεÏÎ¿Ï á½Î¼á¿¶Î½ κÏÏÎ¹Î¿Ï , κ . á½ á¼ÏιÏÏ Î½Î¬Î³Ïν á½Î¼á¾¶Ï Î¸Îµá½¸Ï á¼¸ÏÏαήλ . The á¼ÎºÎ¬Î¸Î±ÏÏον must be understood of the pollutions of heathenism generally , not of any one especial polluted thing, as meat offered to idols.
Verse 18
18. ] The citation continues, setting forth the blessings promised to those who do thus come out from heathendom. Various passages of the O. T. are combined. In 2 Kings 7:14 (LXX), we have á¼Î³á½¼ á¼Ïομαι αá½Ïá¿· Îµá¼°Ï ÏÎ±Ï ., κ . αá½Ïá½¸Ï á¼ÏÏαι μοι Îµá¼°Ï Ï á¼±Ïν · the expression οἱ Ï á¼±Î¿Î¯ Î¼Î¿Ï and αἱ Î¸Ï Î³Î±ÏÎÏÎµÏ Î¼Î¿Ï is found Isaiah 43:6 ; and Ïάδε λÎγει κÏÏÎ¹Î¿Ï ÏανÏοκÏάÏÏÏ begins the section from which the former clauses are taken, 2 Kings 7:8 (LXX).