2 Corinthians 6:11

The apostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling with unbelievers. Here observe,

I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, even like that of a father to his children, Co2 6:11-13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you: we are desirous to promote the spiritual and eternal welfare of all to whom we preach, yet our mouth is open unto you, and our heart is enlarged unto you, in a special manner." And, because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations: "You are not," says he, "straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves; it is because you are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us; and all we desire as a recompense is only that you would be proportionably affected towards us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage.

II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, Co2 6:14. Either,

1. In stated relations. It is wrong for good people to join in affinity with the wicked and profane; these will draw different ways, and that will be galling and grievous. Those relations that are our choice must be chosen by rule; and it is good for those who are themselves the children of God to join with those who are so likewise; for there is more danger that the bad will damage the good than hope that the good will benefit the bad.

2. In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. Though we cannot wholly avoid seeing, and hearing, and being with such, yet we should never choose them for our bosom-friends.

3. Much less should we join in religious communion with them; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture. (1.) It is a very great absurdity, Co2 6:14, Co2 6:15. It is an unequal yoking of things together that will not agree together; as bad as for the Jews to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together! Believers are, and should be, righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together? Christ and Belial are contrary one to the other; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both; and, if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together. (2.) It is a dishonour to the Christian's profession (Co2 6:16); for Christians are by profession, and should be in reality, the temples of the living God - dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and walk in them, to stand in a special relation to them, and take a special care of them, that he will be their God and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a jealous God, and will not give his glory to another. (3.) There is a great deal of danger in communicating with unbelievers and idolators, danger of being defiled and of being rejected; therefore the exhortation is (Co2 6:17) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be defiled. Who can touch pitch, and not be defiled by it? We must take care not to defile ourselves by converse with those who defile themselves with sin; so is the will of God, as we ever hope to be received, and not rejected, by him. (4.) It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, Co2 6:18. God has promised to be a Father to them, and that they shall be his sons and his daughters; and is there a greater honour or happiness than this? How ungrateful a thing then must it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise?

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Co_6:11-13

O ye Corinthians, our mouth is open unto you, our heart is enlarged.

A Christian ministers appeal

I. The appeal of a revived minister,

1. It consists of a full exhibition to you of all the truths which the gospel teaches for your salvation.

2. It comprises an affectionate desire for your enjoyment of all the blessings which the gospel offers. This enjoyment--

(1) Comes from God.

(2) Is maintained by devout meditation and prayer.

(3) Is encouraged by examples.

(4) Expresses itself by earnestness of spirit in self-denying labours.

II. The response of a revived church.

1. Take a firm and steady hold of the simple gospel, as divinely suited to the ends for which it has been given.

2. Meet the ministers of the gospel in the spirit in which they come to you.

3. Extend your own views, plans, and hopes in connection with the enlargement of the Church.

(1) What can you do?

(2) What is the wisest way of doing it?

(3) What are your encouragements and hopes?

Address--

1. Those who have no disposition to respond to this appeal--why not?

2. Such as have.

3. Those confirmed by the meetings.

4. Those who are awakened. (W. H. Stowell, D. D.)

The apostles love and its desired recompense

I. The apostles affection overflows in an exuberant apostrophe (2Co_6:11). His love was deep, and this flow of eloquence arose out of the expansion of his heart.

1. Our heart is enlarged. This remark is wonderful considering the provocations Paul had received. The Corinthians had denied the truthfulness of his ministry, charged him with interested motives, sneered at his manner, etc. In the face of this his heart expands!--partly with compassion. Their insults only impressed him with a sense of their need. How worthy a successor of his Masters spirit! And this is the true test of gracious charity. Does the heart expand or narrow as life goes on? If it narrows, ii misconception or opposition wither love, be sure that that love had no root. If ye love them that love you, what reward have ye?, And this love is given to all, partly from looking on all as immortal souls in Christ. The everlasting principle within makes all the difference. Hold fast to love. If men wound your heart, let them not sour or embitter it; let them not shut up or narrow it; let them only expand it more and more, and be always able to say with Paul, My heart is enlarged.

2. Our mouth is open unto you. He might have shut his lips, and in dignified pride refused to plead his own cause. But instead he speaks his thoughts aloud, and, like Luther, lays his whole heart open to view. Paul had no afterthought, no reservation--he was a genuine man.

II. The recompense desired.

1. The enlargement of their heart towards him.

2. To be shown in their separation from the world and from all uncleanness. It was not simply affection towards himself that he desired, but devotion to God.

3. This is the only true recompense of ministerial work. (F. W. Robertson, M. A.)

Heart expansion

I. The nature of heart expansion.

1. It is not mere mental expansion. History supplies too many examples of intellectual greatness associated with moral degradation.

2. It is not mere liberality of sentiment.

3. It consists in enlarged views of men as the subject of moral government, and enlarged desires for promoting their well-being. It is Christianity only that inspires those views and those feelings. It gives to man enlarged expectations, and teaches him the way to realise them.

II. The means of heart expansion.

1. Examine the present state of the heart.

2. Meditate upon the great evangelical facts. God so loved the world, etc.

3. Commune with men of enlarged souls. He that walketh with wise men shall be wise, he that walketh with good souls may participate in their goodness.

4. Hold fellowship with the Son of God. Be much with Him, drink in His sentiments, imbibe His spirit.

III. The need of heart expansion. Why should we seek it?

1. The heart is capable of it. How the gospel makes little souls great!

2. We are representatives of Christ. How great in soul should Christians be who have to stand between the loving Son of God and the fallen world!

3. Enlargement of heart is essential to our usefulness. It is only the heart expanding with love that can turn time, talent, property, acquirements, to spiritual use.

4. We are responsible for the condition of the heart whether contracted or enlarged. (Caleb Morris.)

Tendency of the gospel to enlarge the heart

The gospel had enlarged the heart of the apostle, and he supposed it had a tendency to enlarge the hearts of the Corinthians. His views and feelings were once confined to himself, and to objects connected with his personal interests. But after he had understood and loved the gospel his heart expanded, and he felt interested in everything comprised in the great and benevolent scheme of mans redemption.

I. What we are to understand by the hearts being enlarged.

1. The heart is something different from the faculties of the mind, and consists in free voluntary exercises, emotions, or affections.

2. Every moral agent has some supreme object in view. Self is the object in the unsanctified heart, but the renewed heart has a regard to the interest of others.

3. The heart is large or small in proportion to the largeness or smallness of the objects upon which ii terminates.

4. Mens hearts enlarge as their capacities, relations, connections, and spheres of action increase. When David was a shepherd his mind and heart were as small as his flock; when he became a general they were as large as his army; when he ascended the throne they were enlarged in proportion to the interests of the nation.

5. It is true, indeed, the heart does not always keep pace with the progress of capacity and knowledge. If a mans supreme object be mean or unimportant it will contract his mind and feelings. The man who makes property his supreme object sees nothing in the universe superior to property, and esteems nothing important but what tends to property. So with amusements, etc. As a mans heart is always where his treasure is, so his heart is as large and no larger than his supposed treasure.

II. The gospel has a direct tendency to enlarge the hearts of those who embrace it. The gospel comprises the highest good of the universe, and those who embrace it cordially approve of this design. They love the good that God loves, and desire to have it promoted in the way proposed in the gospel. As soon, therefore, as any become cordially united to Christ, the discovery of this great good immediately expands their hearts. The gospel tends to enlarge mens hearts--

1. Towards God. It gives the fullest and brightest display of His glory.

2. Towards Christ. The great and glorious Saviour is nowhere revealed but here. Nature discovers none such. As mens knowledge of the gospel therefore increases, their love, gratitude, and whole hearts are enlarged towards Christ.

3. Towards the Church of Christ.

4. Towards all mankind.

5. Towards all created beings, whether holy or unholy, and towards every living creature, from the highest angel to the smallest insect. These all belong to God, and are a part of tits interest.

6. To take an interest in all events. They all stand inseparably connected with the extensive design of the gospel, which assures believers that all things are theirs, whether past, present, or to come, and shall eventually work together for their good.

If the gospel tends to enlarge the views and hearts of those who embrace it, then--

1. Unbelievers have no just ground to object to it as enfeebling the minds and contracting the hearts of men.

2. We see why the Scripture represents believers as far more amiable and excellent than unbelievers.

3. They sincerely desire that the gospel may be universally known and embraced.

4. They know by experience that they cannot serve God and mammon.

5. They ardently desire to know more and more about it.

6. It enables them to perform all the duties which it requires with great pleasure and delight. I will run the way of Thy commandments when Thou shalt enlarge my heart. (N. Emmons, D. D.)

Be ye also enlarged.--

Spiritual enlargement

Consider the text--

I. As it may be applied to the sinner. Be enlarged--

1. In understanding and wisdom.

2. In the affections of the heart.

3. In the blessedness of the future. Oh taste and see that the Lord is good.

II. As it applies to believers.

1. Be ye also enlarged in the knowledge and love of Christ.

2. In prayer and holy effort.

III. As it reminds of heaven. Heaven will be an eternal enlargement, for--

1. There will be perfect comprehension. Nothing to perplex, nothing to obscure.

2. The soul will be released from its earthly prison-house.

3. The bliss of the redeemed will be ever increasing. (Congregational Pulpit.)

The enlargement of Christian benevolence

I. In what the enlargement of the text consists.

1. Negatively.

(1) Not in expansion of intellect, for there are many in whose character moral deficiencies form a striking contrast to brilliancy of intellect.

(2) Others flatter themselves that they possess superior enlargement because they entertain an equal indifference to all the varieties of human opinion in religious subjects, and feel no regard for any sect or creed. This would, no doubt, be a very cheap and easy doctrine to embrace; by those who are indifferent concessions are easily made to almost any extent, and there can be no great liberality in sacrificing truth where no real attachment to truth is felt.

2. Positively it consists in a real benevolence to the whole Church of Christ, as opposed to any selfish views of our own salvation, or of our own Church, as exclusively concerned. There are some who live solely to themselves, others limit their benevolence to the circle of their own family or of their acquaintance, and others extend their benevolent interest to every case of distress that falls within their view. And this is the utmost extent of human benevolence, apart from the religion of Christ. The proud Roman confined all his benevolence to Rome. That all nations were of one blood never entered into the views of the most enlightened men in the pagan world. But suppose us enabled to open our eyes to a comprehensive view of mankind as one vast family; suppose God to have clearly discovered Himself as the universal Father, from whom all have alike departed by sin; suppose Him to have shown us that one great method of recovery has been provided for all, what should be the effect of such a revelation but first to attach us to God as our common centre, and then to the whole family of man as called to form the Church of God?

II. Its motives and reasons.

1. It is perfectly reasonable and in harmony with nature. We are so circumstanced that we are perpetually and inevitably led out of ourselves. There are natural emotions that are purely benevolent; pity, e.g., identifies us with others. In all our social affections, supposing them genuine, we act on the ground of a disinterested benevolence; it is their happiness, not our own, that we primarily seek.

2. It agrees with the genius of Christianity, the grand display of the Divine benevolence, Herein is love, etc. Hence the apostle declares, The love of Christ constrains us. Such an example of compassionate benevolence--of enlargement of heart--once perceived and felt absorbs the soul.

3. It is conducive to our own happiness. The more we identify ourselves with the interest of others the more we consult our own happiness. In the pursuit of any merely solitary schemes we shall reap only disappointment. When the barriers of selfishness are broken down, and the current of benevolence is suffered to flow generously abroad, and circulate far and near around, then we are in a capacity of the greatest and best enjoyment.

4. It tends to promote all public good.

III. The modes of attaining it.

1. Acquaintance with God. First draw near to the Father in that new and living way, for whoso loveth Him that begot will also love all those that are begotten. Once taste for yourself that the Lord is gracious, and then you will find that you cannot but speak of what you have seen and heard.

2. Prayer for the Holy Spirits influence; by this alone can our hearts be truly enlarged in love to man.

3. Connection with great objects of beneficence. The mind takes a tincture from the objects it pursues. If you engage your attention in the concerns of Christian philanthropy your mind will be dilated in proportion to your ardour. (R. Hall, M. A.)

The influence of religion to enlarge the mind

Of this enlargedness of mind the apostle was an eminent example. All his worldly prospects he cheerfully relinquished for the service of Christ.

I. Its nature and operations. The enlarged Christian--

1. Entertains comprehensive and connected ideas of the religion of the gospel, and regards the several parts of it according to their comparative usefulness and importance.

(1) There are some who confine their zeal to certain favourite sentiments and usages, and these not the most important, like those primitive believers whose attachment to the rites and ceremonies almost excluded charity to their more liberal brethren.

(2) The enlarged Christian imbibes his religious sentiments fresh and pure from the deep fountain of Divine truth, not from the shallow, variable stream of human opinion. Contemplating the perfect character of God, he concludes that all religion must consist in rectitude of heart and holiness of life; that love to Him and benevolence to men must be its leading principles.

2. Judges freely and independently in matters of religion. He will not receive doctrines as the commandments of men, nor, on the other hand, will he cavil and object against them to show his superiority to the opinions of men.

3. Yields an unreserved submission to the Divine government. To a contracted mind the ways of God are subjects of daily complaint, but the man of an enlarged heart contemplates the ways of God on a more extensive scale. He therefore acquiesces in all the allotments of providence, and rejoices that his interests are in better hands than his own.

4. Is of a humble mind. The man of a narrow heart thinks highly of his own worth, is tenacious of his own opinions, and devoted to his own interest; but the man of liberal sentiments thinks soberly, speaks modestly, and walks humbly. Influenced by this spirit, the Christian reveres the word of revelation, and receives its instructions with submission.

5. Has a benevolent heart. He whose feelings are contracted within himself views with indifference the misfortunes of a neighbour, or takes advantage from them. But the enlarged Christian considers all men as his brethren. He can sacrifice his own interest to the superior happiness of his fellow-men, like Paul, who sought not his own profit, but the profit of many, that they might be saved.

II. The proper means of obtaining and improving it.

1. An intimate acquaintance with the Holy Scriptures. It is not any and every kind of knowledge that will enlarge the mind, but only-that which is great in its object and useful in its tendency.

2. Sub, mission to the power of the gospel. Knowledge is highly useful, but this alone will rather swell than enlarge the mind. It is charity which edifies.

3. Social intercourse, especially social worship.

4. Prayer. (J. Lathrop, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 6:11-13. From the praise of the Christian ministry, which he began chapter 2Co 2:14, he now draws his affectionate exhortation. O ye Corinthians — He seldom uses this appellation; but it has here a peculiar force. Our mouth is opened unto you — With uncommon freedom, because our heart is enlarged — In tenderness, which neither words nor tears can sufficiently express. Ye are not straitened in us — Our heart is wide enough to receive you all; and all that we can do for your comfort and happiness ye may safely promise yourselves. But ye are straitened in your own bowels —

Your hearts are contracted and shut up, and so not capable of receiving the blessings ye might enjoy. Now, for a recompense of the same — Of my paternal tenderness; (I speak as to my children — I ask nothing hard or grievous;) be ye also enlarged — Open your hearts first to God, and then to us, (see 2Co 8:5,) that God may dwell in you, (2Co 6:16; 2Co 7:1,) and that ye may receive us, 2Co 7:2.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12.—AN EARNEST APPEAL TO THE CORINTHIANS; APPLICATION OF THE EXHORTATION IN VER. 1

2Co_6:11-17, 2Co_7:1

11O ye Corinthians, our mouth is open unto you, our5 heart is [has become] enlarged. 12Ye are not straitened in us, but ye are straitened in your own bowels. 13Now for a recompense in the same [by way of recompense in the same kind, τὴν δὲ αὐτήν ἀντιμισθίαν] (I speak as unto my children), be ye also enlarged. 14Be ye not unequally yoked together [become not united as in a strange yoke, μὴ γίνεσθε ἑτεροζυγοῦντες] with unbelievers: for what fellowship hath righteousness with unrighteousness? 15and [or]6 what communion hath light with darkness? And what concord hath Christ7with Belial [Beliar]?8 or what part hath he that believeth with an infidel 16[unbeliever]? And what agreement hath the temple of God with idols? for ye [we]9 are the temple of the living God; as God hath said, I will dwell in them, and walk in [among] them; and I will be their God, and they shall be my10 people.17Wherefore come out11 from among them, and be ye separate [separated] saith the Lord, and touch not the unclean thing [anything unclean]; and I will receive you, and will be a Father unto you, and ye shall be my [to me for, μοι εἰς] sons and daughters saith the Lord Almighty.

2Co_7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness [every defilement] of the [om. the] flesh and spirit, perfecting holiness in the fear of God.

EXEGETICAL AND CRITICAL

2Co_6:11-13. Our mouth is open toward you, O Corinthians, our hearts are enlarged.—Before particularly applying to the Corinthians in their various relations (2Co_6:14 ff) the admonition he had given them in ver. I f., the Apostle pauses to pour forth to them the feelings which had been rising in his heart. We have first a continued expression of the emotions called forth by the preceding representation, and then the earnest exhortation which commences with 2Co_6:14. The words to open the mouth, signify properly, to begin to speak, but they are here especially emphatic (in consequence of their connection with what had been said in 2Co_6:3 ff. and what follows regarding the enlargement of his heart). The idea thus becomes, to speak openly and without reserve (comp. Eph_6:19 and Sir_22:22). [Chrysostom: “we cannot be silent; we long to be continually speaking and conversing with you”]. By such language, he shows how confiding was his love towards them. A similar thought is expressed when he adds, our heart is enlarged. [Chrysostom: “As that which warms is wont to dilate, so also to enlarge the heart is the work of love. It opens the mouth and enlarges the heart, for he loved not with the heart only, but with the heart in unison. He says with great emphasis, we have not only room for you all, but with such largeness of room, as he that is beloved walketh with great unrestraint within the heart of him that loveth”]. As Paul had been opening his inmost soul to his brethren in the free and confiding manner of the last few sentences he had himself become conscious of the extent of his affection for them (Meyer, comp. Osiander). This is the reason that, no γάρ was needed in the second sentence. The words should not be understood to mean simply (comp. 2Co_6:12 f.) that he felt happy and comfortable, or that he had now disclosed his whole heart and unbosomed himself to them.—The special address to them (κορίνθιοι), without either article or adjective, is a mode of speaking which occurs only in one passage beside (Php_4:15), and indicates the profound sincerity of the speaker.—The same idea is presented in a negative form in 2Co_6:12, and so makes the contrast on the part of the Corinthians more striking—ye are not straitened in us but ye are straitened in your own bowels (2Co_6:12).—The οὐ shows that the verb cannot be taken as an imperative even in the first clause. [Webster (p. 138): “οὐ conveys a direct and absolute, μὴ a subjective and conditional, denial.” Winer, § 59, 1]. It is not of anxiety or sadness, the reason of which is in themselves, that he is speaking. The meaning of ‘straitened’ is determined by its connection with the subsequent idea of enlargement: ye are not straitened, i. e. ye have no contracted space in our hearts; but in your hearts it is not so with respect to us; i. e. ye have no small room in us, but ye have very small room for us in yourselves. While our hearts are enlarged in love for you, it is very different with you, in respect to us. [Chrysostom: “This reproof is administered with forbearance, as is the manner of very great love. He does not say, ‘ye do not love us,’ but ‘not in the same measure,’ for he does not wish to touch them too sensibly. He implies that they have some affection for him, that he may win them to more. Ye are straitened while I am enlarged. Ye barely receive one and even him with small space, but I a whole city, and with abundance of freedom.”] Σπλὰγχνα (bowels) is here used, as in 2Co_7:15; Php_1:8; Php_2:1, and even in classical writers, in the sense of καρδία (heart), for the seat of the emotions, such as love, sympathy, etc. [The Apostle in this passage uses both words, καρδία and σπλάγχνα for the affections. In modern languages the latter word has been entirely superseded by the former. Among ancient nations, however, it expressed the whole interior structure of man, including especially the heart and liver as opposed to what are now technically called the bowels (ἔντερα, Stanley). In classical Greek the word is used for the feelings generally, and in Hebrew the corresponding רָחֲסִים was used to designate the seat of the gentler emotions and affections. The name itself in Hebrew was derived from a root which signifies to love. Comp. Stanley].—Now by way of recompense in the same (I speak as unto my children), be ye also enlarged (2Co_6:13).—In close connection with what he had just said, he now proceeds to demand of them that their hearts should also be enlarged, that they should “open widely their hearts in love and confidence for him as he had opened his for them. The motive for this he derives from the nature of children, when he adds, I speak as unto children (comp. 1Co_4:14); inasmuch as children are bound to make a return of love for a father’s love (comp. 1Ti_5:4). This idea is more distinctly brought out when he directly calls upon them for their love as an appropriate recompense (ἀντιμισθία, comp. Rom_1:27; but in our passage the word is strengthened by the use of τὴν αὐτήν). The construction is here abrupt (Meyer calls it a rhetorical anacoluthon [Kühner § 347, 5, Winer § 64, II. note]). In order to fill out the expression, however, we must supply neither ἔχοντεζ, nor εἰσενέγκατε; nor must we connect the words together by λέγω (q. d. I am speaking for an adequate recompense), but we must regard it as an Accus. absol., an anacoluthon, occasioned by the parenthesis in which he had paused to say he was speaking as to children. Others regard it as the Accusative of the remote effect: that by which ye should make recompense. In τὴν αὐτὴν ἀντιμισθίαν the two ideas of the same thing (τὸ αὐτὸ) and of remuneration (ἀντιμισθία) are blended together by way of attraction. They may be separated thus: τὸ αὐτὸ (ὡσαύτως), ὅ ἐστιν ἀντιμισθία[Fritzsche: “With his accustomed celerity of thought Paul says, τὴν δὲ αὐτὴν ἀντιμισθίαν instead of τὸ δὲ αὐτὸ, ὄ ἐστιν ἀντιμισθία, πλατύνθητε, enlarge your minds to the same remuneration, instead of, to the same thing (love) in which a remuneration might be found.” Comp. Jelf, Gram. § 581, 1, § 700, Obs. 1 and 2].

2Co_6:14-18. [An admonition to separate themselves from unbelievers. Stanley calls this passage a remarkable dislocation of the train of argument. On the one hand, the passionate appeal begun in 2Co_6:11-13 is continued without even the appearance of an interruption in 2Co_7:2, where the words χωρήσατε ἡμᾶς (make room for us) are evidently the prolongation of the metaphor expressed in 2Co_6:12-13, by στενοχ. and πλατύνθητε. On the other hand, the intervening passage (2Co_6:14 to 2Co_7:1), while it coheres perfectly with itself, has no connection with the immediate context either before or after. Such an introduction of an earnest warning in the midst of an affectionate entreaty, need not, however, suggest the idea of an interpolation of some passage from one of Paul’s lost Epistles, or by some other hand; for it is the very nature of a love so ardent, so aroused at the moment, and now touched with some jealousy, to make sudden transitions, and to draw towards itself by warnings of danger as well as by expressions of endearment,]. Probably not without reference to his demand that they should be enlarged toward him (2Co_6:13), the Apostle now proceeds earnestly to warn them against a kind of false enlargement of heart which had been shown in an improper fellowship with Gentiles, and in consenting to heathenish customs.—Become not united heterogeneously with unbelievers.—It is possible that he had reference especially to sacrificial festivals and to mixed marriages. Ἑτεροζυγεῖν ἀπίστοις implies unquestionably a communion (it is joined therefore with the dative); but it involves also the idea of an unequal union. It is taken from the figure, not of a balance, where there is an inclination toward one side, representing a disposition favorable to unbelievers (Theophylact, et al.), nor of oars which are not paired or properly mated, but of a yoke in which animals are intended to draw together. Comp. ἑτερόζυγα in the Sept. of Lev_19:19; Deu_22:10. Two animals of a different nature, harnessed together in the same yoke, are a type of Christians having fellowship with heathen. W. F. Besser says that Paul here derives a spiritual lesson from the legal precept which prohibits the putting of clean and unclean animals in the same team, to the effect that Christians should not be joined with others. The ἕτερον however, should not be made to refer to the yoke itself, as if it meant “put not on a foreign yoke, one which unbelievers have put on, and therefore one which does not belong to Christians” (Meyer). The admonition evidently points to something habitual, and probably was intended to imply that their conduct had tendencies in that direction. Neander says that “Paul evidently would not have spoken in this way of that unavoidable intercourse with the heathen which only served to make Christianity better known to them; but he referred merely to a participation with them in social usages and excesses. Nothing in this text confines the application of it to marriages with the heathen.”—The Apostle now proceeds to justify his admonition by a series of five questions, in which he endeavors to convince his brethren of the incompatibility of the Christian and heathenish systems. Such an accumulation of questions is very emphatic and impressive. In the first place, he inquires—For what participation hath righteousness with unrighteousness?—He thus characterizes these systems by the opposite words, righteousness and unrighteousness (δικαιοσύνη and ἀνομία). The former signifies, not the righteousness of faith in the theological sense of the expression, but the active disposition to a Divine life which springs from a vital union by faith with Christ; and the latter signifies that complete want of such a righteousness which is seen in the heathen world, where the living God is unknown, and where there is no Divine life. The same idea is expressed figuratively in the second question—What communication hath light with darkness?—in which φῶζ and σκότοζ are contrasted. Comp. Eph_5:8. W. F. Besser: “These five casuistic questions are so arranged that the two first relate to the separation between salvation and destruction, the third to the separation between the Saviour and the destroyer, and the two last to the separation between the saved and the destroyed.” Light is the figurative expression for truth and purity (the intellectual and the moral element united); and darkness, is the common metaphor for error and wrong conduct (Greg. Naz. makes φῶς=γνῶσις καὶ βίος ἔνθεος, σκότοζ=ἄγνοια καὶ ἁμαρτία). Μετοχή has the same meaning as κοινωνία (Luther translates it Geniess=Genossenschaft, i. e., enjoyment in the sense of fellowship. [Stanley: “Of the five words used to express the idea of union, μετοχὴ, κοινωνία, σνμφώνησις, μερὶς, συγκατάθεσις,only the third and fifth have any special appropriateness, and those chiefly by their etymology; συμφώνησις, ‘harmony of voice,’ is appropriate to persons, and συγκατάθεσις, ‘unity of composition,’ to buildings. The multiplication of synonyms implies a greater copiousness of Greek than we should expect from the Apostle’s usual language. Webster and Wilkinson: “Believers are here spoken of, first in the abstract (light, righteousness, Eph_5:8), then in their Head, then individually, then as a community (ναός). The use of καὶ represents the act of communication as mutual, of πρὸς as offering a connection, of μετὰ as accepting it”]. For the meaning of κοινωνία by classical writers and by Philo, consult Meyer.—And what concord hath Christ with Beliar? (2Co_6:15). This question, which follows the first pair, is introduced by a δέ, which shows that it is an emphatic continuance of what had gone before it. [Alford: “After a question beginning with πῶς, τίς, and the like, a second question is regularly introduced by a δέ”]. We here rise to the two great chiefs of the opposing departments (comp. 1Co_10:20; Eph_2:2).—Βελίαρ is the same as Satan, by which word the Peschito translates it; the same also as πονηρόζ Heb. בְּלִיַּעַל, worthlesness, wickedness. Even in the Sibylline books and in the Apocryphal writings of the Old Testament it was used as one of Satan’s names. In the common Hellenistic dialect, in the “Test. of the Twelve Patriarchs,” and in the writings of the Eccles. Fathers the letters λ and ρ were frequently interchanged. [Jerome derives the word from “בְּלִי=non, and עוֹל=jugum, i. e., absque jugo, quod de collo suo Dei abjecerit servitutem.” It is, however, more generally derived from the former word, and יַעַל= usefulness, i. e., without usefulness, and hence, wickedness. Jerome’s derivation of the word may account for Paul’s use of it in connection with ἑτεροζυγοῦντες. But with the other derivation we have a still better connection. On the stand-point of the Jews and the N. T., idolatry was a worship of demons (1Co_10:20), and the name Beliar, both on its negative and positive side, fits this view, inasmuch as an idol was a dead and useless thing, and the system of idolatry was the concentrated effect of the devil’s art and power. Bengel thinks that Paul here calls Satan Beliar, but that Satan, as opposed to Christ, denotes all kinds of antichristian uncleanness (omnem colluviem antichristianam)]. Συμφώνησις occurs only here in the N. T., and never in the Septuagint. In the classical authors it has the form of συμφωνία πρός. It has the meaning here of, agreement together, accordance of sentiment and feeling, harmony in opinions and efforts.—Or what part hath he that believeth with an unbeliever, and what agreement hath the temple of God with idols?—In this last pair of questions the Apostle comes down from the heads of these two great departments to those connected respectively with them, and assumes that one who has faith in Christ can have no part (μερίς) with such as have no such faith. Μερίς here, as in Act_8:21, has the sense of share, portion or property. The two parties have no common advantages; one has nothing in common with the other, and their possessions are entirely different, the one from the other. In 2Co_6:16, however, a question is asked which sets in the clearest possible light the holiness of Christianity in contrast with the impurities of heathenism. The Christian community is there represented as a temple of God, and surely there could be no agreement between it and idols! Such a contradiction was there between them, that all fellowship would seem impossible and all contact a desecration. Συγκατάθεσις has generally the meaning of assent, acquiescence, but here it has the more particular signification of agreement. Comp. συγκατατίθεσθαι μετά in Exo_23:1; Luk_23:51. With respect to the temple of God, comp. 1Co_3:16. It is certainly most natural to make this passage refer to such participations in idolatrous customs as are censured in 1Co_8:10. Christians should as soon think of allowing idols to be set up in the sanctuary of God, as to permit such things among those who had been consecrated to the Lord. These should be looked upon as profanations like some which took place during the most corrupt periods of the Old Testament.—For we are the temple of the living God.—From the figures he had employed, and from the language used in the Scriptures, it was evident that believers were a temple of God. Neander remarks that “The particular, external relations of the Old Testament are here applied in a spiritual manner to each Christian.” The γάρ implies that the admonition involved in this question (τίς δὲ συγκατάθεσις etc.) is applicable to us; for we are indeed the temples, etc. Φεοῦ ζῶντος is a designation of the true God who will in contrast with dead and powerless idols be always truly active to vindicate the honor of His sanctuary and to communicate living power to all His people (comp. 1Th_1:9.) The same expression occurs also in 2Co_3:3; Heb_3:12; Heb_9:14; Heb_10:31, et al.—As God said, I will dwell in them, and walk among them; and I will be their God, and they shall be to me a people.—The Apostle here shows that his representation of the Church as a temple of God was justified by a passage in Levit. 36:11 f. (comp. Eze_37:27), which is here cited freely from memory. He uses the word ἡμεῖς very naturally in the most enlarged sense, and we find nothing strange in the fact that he should address them in the parenthetic clause before he communicates the instruction). The Apostle considers the idea of a temple involved in the expression, I will dwell (have a habitation, ἐνοικήσω ἐν αὐτοῖς) in them. In the Sept. the passage reads: θήσω τὴν σκηνήν μου ἐν ὑμῖν Although ἐν has primarily the sense of: among, in the midst of, as it afterwards has in ἐμπεριπατήσω, the Apostle probably had reference to the presence of God in the individual believer (comp. Joh_14:23), inasmuch as the idea of ναὸς θεοῦ was in his mind, and the word ἕνοικεῖν most naturally implies this. The word ἐμπεριπατεῖν which was at first used to describe the movements of God’s residence (the sacred tabernacle) among the Israelites, is here probably applied to the presence of God Himself in His Church in all parts of the world (comp. Rev_2:1). The promise contained in this quotation contains the sum of God’s covenant with His people, comp. Exo_6:7; Jer_24:7; Jer_30:22; Jer_31:1; Jer_31:33; Heb_8:10; Rev_21:3; Rev_21:7. On God’s part there is the communication of Himself and the benefits of His salvation; and on the part of the people there is fellowship with God and the enjoyment of His blessing. W. F. Besser remarks that “God dwells in His Church when He fills it with His Spirit, through the instrumentality of His word and Sacraments; and as He thus finds an acceptable rest among them (Psa_132:14), their spiritual influence proves that He is present in their midst and acknowledges as His own all who are reconciled to Him by Christ’s blood. God walks in His Church when He acts there as its God through the gifts, offices and powers which He bestows upon it; and when he receives His people into living fellowship and applies to them all the benefits of His gracious covenant.” In Leviticus 26 this promise is conditional and even here the admonition is itself a hint that their safety depended upon their fidelity, and especially upon their separation from ungodly persons and all impure practices; 2Co_6:17, comp. 2Co_6:14. This admonition He expresses in a free quotation of a passage in Isa_52:11, in which the people were commanded to leave Babylon.—Wherefore come out from among them, and be separated, saith the Lord, and touch not any thing unclean.—W. F. Besser says that “The departure of the Israelites from Babylon was a redemption, a type (like that of the departure out of Egypt) of the great redemption of which the Apostle speaks (Gal_1:4), when he says that Christ gave Himself for our sins, that He might deliver us from this present evil world.” The admonition here is that they should come out in the most decided manner from the whole sphere of heathenish worldly life, should separate themselves in spirit from their heathen neighbors, should avoid all heathenish practices which might defile men consecrated to God, and especially should abstain from all idolatrous festivals.—And I will receive you.—This is an obvious reminiscence of Eze_20:34; Zec_10:8 (not a free quotation of καὶ ὁ ἑπισυνάγων ὑμᾶς κύριος Isa_52:12), and has reference to the adoption, of which he is about to speak further in 2Co_6:18. Bengel makes it a correlative to εξέλθετε those who should come out would be received as if into a new family or home.—And I will be for a Father unto you, and ye shall be sons and daughters unto me saith the Lord Almighty (2Co_6:18).—This is probably a free and amplified quotation of 2Sa_7:14 (hardly of Jer_31:9, and still less of Isa_43:6). The words sons and daughters are a hint at the religious equality of the sexes under the reign of Christianity. Grotius thinks that these words (2Co_6:16-18) are taken from some hymn. The whole citation is solemnly closed with the affirmation, saith the Lord Almighty (λέγει κύριος ὁ παντοκράτωρ), taken from the Sept of 2Sa_7:8. The expression occurs frequently in the Apocalypse, but only here in the writings of Paul; and it corresponds in the Septuagint to the Heb. יְתוָֹה צִבַאוֹת, the Lord of Hosts.

[“The concluding verses of this chapter are an instructive illustration of the way in which the New Testament writers quote the Old. 1. They often quote a translation which does not strictly adhere to the original. 2. They often quote according to the sense, and not according to the letter. 3. They often blend together different passages of Scripture, so as to give the sense, not of any one passage, but the combined sense of several. 4. They sometimes give the sense, not of any particular passage or passages, but, so to speak, the general sense of Scripture. There is no such passage in the Old Testament, for example, as that contained in this last verse, but the sentiment is often and clearly expressed. 5. They never quote as of authority any but the canonical books of the Old Testament” Hodge].

2Co_7:1.—Having therefore these promises, let us purify ourselves from every defilement of flesh and spirit.—In this passage the Apostle, in a more conciliatory tone (and with the Corinthians associated with himself as brethren in the first person plural) connects with the promises he had quoted in 2Co_6:16-18, an earnest exhortation that they would aim at a course of conduct worthy of such exalted promises. [The inference he thus makes is applicable not merely to some part of God’s people which had become involved in unhallowed associations, but to all; and hence he includes even himself in the exhortation. He introduces also a word of endearment (ἀγαπητοί), which perceptibly indicates that he was subsiding into his usual calmness of spirit]. The promises to which he had been speaking had been given to the whole body of the Church; and as members of that Church they already possessed them (present ἔχοντες) by faith, inasmuch as even those which referred to the future were really as certain as those which were already realized. The main substance of them related to a personal communion with a God of absolute purity. A full realization of them would require on man’s part a complete renunciation of every thing inconsistent with the Divine nature, and an earnest pursuit after perfect holiness. Καθαρίζειν signifies, not, to remain free from contamination after having once been purified (Olshausen), but, as the uniform usage of the N. T. shows, to purify. [For the original idea involved in καθαρὸς comp. Trench. Synn. p. 175]. The object of this purification, which could never be accomplished without the aid of an indwelling Divine Spirit (comp. Rom_8:13; comp. 2Co_7:9; Gal_5:16; Php_2:13), was, every defilement of the outer and inner man. The former includes every kind of voluptuousness, intemperance, etc., by means of which the body would be corrupted; and the latter includes thoughts, desires, affections (anger, pride, etc.) by means of which the human spirit (πνεῦμα) is defiled. In actual life these, two classes of defilements are never separated, for as the mental very easily become the fleshly, the seeds of the fleshly are found originally in the mental. He uses the word σαρκός, and not σώματος, because it is only as σάρξ that the body is the sedes et fomes, the seat and the igniter of sin, and hence the flesh (σάρξ) is that to which every bodily defilement ethically adheres (Meyer). The spirit (πνεῦμα) as we have often seen in 1Cor., denotes that spiritual nature which is kindred with God, and which in Christians is under the influence of, and is more or less directed by, the Holy Ghost. But as the action of this spirit may be much impeded or arrested by the defilements here spoken of, the work of purification was rendered continually necessary by the perpetual presence of the flesh, and any want of earnestness in the work of purification was an urgent reason for admonition (Osiander). Ancient as well as modern commentators (even Osiander) assume that the Apostle had a particular reference to crimes of which the Corinthians had been actually guilty (comp. 2Co_6:14 f.; 2Co_12:20 f.; 1Co_5:6). In this case the pollutions of the flesh would refer to unchastity, and those of the spirit to connections with idolatry. Both of these were intimately related (comp. Act_15:29), and in fact may be referred to idolatry, which is so often named in the Old Testament spiritual harlotry. But not only the addition of παντός but the positive contrast implied, induces us to adopt the more general application; though we do not deny that the Apostle may have had some reference to the particular sins to which this interpretation alludes. The positive part of the exhortation is—perfecting holiness in the fear of God.—Ἁγιωσύνη (holiness) is here, as in Rom_1:4; 1Th_3:13, and in the Sept. of Psa_96:6; Psa_97:12, the same as ἁγιασμός (comp. on 1Co_1:30); with the sense of the quality, and not merely the action, of holiness. [Webster: “ἁγιοσύνη differs but little from ἁγιότης (2Co_1:12; Heb_12:10), except perhaps it represents more the condition than the abstract quality; while ἁγιαςμός (1Th_4:3-4; 1Pe_1:2) points primarily to the process and thence, with the gradual approach of the termination in–μός to that–σύνη which is so characteristic of the N. T., the state, frame of mind, or holy disposition, in which the action of the verb is evinced or exemplified”]. The great moral business of the Christian (comp. Rom_6:22) is to complete (ἐπιτελεῖν 2Co_8:6) the work of holiness or consecration to God which was begun in faith as its principle, and must be actualized, developed and perfected during the whole life. The correlative of this is the Divine perfection which is referred to in Php_1:6. This perfecting of holiness is the attainment of complete holiness, and is a work of the whole life which we live in the flesh (Gal_2:20); and can never reach an absolute completion until the close of life. It must, however, be accomplished in the fear of God. The spiritual ground of all this moral activity, this earnest pursuit of holiness on which depends all fellowship with God, is a profound veneration or reverence for that Holy One who is continually present with us, and from whom nothing is concealed. “This,” as Meyer says, “is the ethical and holy sphere within which righteousness is perfected.”

DOCTRINAL AND ETHICAL

The absolute purity of that God who enters into such intimate relationships with his people that he completely belongs to them, walks among them, is a Father to each one of them, and will regard them all as his sons and daughters, requires that they should be unreservedly consecrated to Him. By their very connection with Him they must continually receive a stream of influences by which the grossest or the slightest impurities whether of the flesh or Spirit must be washed away. Those who have entered into the great scheme of God’s mercy, should therefore have no part with those who entirely reject or practically abjure it. They have covenanted to walk with a God who is nothing but light, and they should have no fellowship with darkness, i. e. with the corrupt practices of men estranged from the life of God. They belong to Christ, and they should abhor and renounce every thing which looks like partnership with the Belial who is the very ideal of all worthlessness and vileness. They in whom God condescends to dwell should have no semblance of harmony with the world’s idolatry. Every attempt to unite together what is so unlike is an abomination to God and hurtful to souls. Under no circumstances can it really promote the cause of God, for it tends always to obliterate the distinction which God has taken pains to make prominent, and to make the requirement of a renovation of heart seem needless. How could those who are in the broad road be alarmed, if they were to see that believers had the same spirit with themselves. The work of God would thus be hindered by a false liberality. Let any one on the other hand consider what God is doing for the welfare of His people, and what an exalted thing it is to have fellowship with God, and he will have such a sense of God’s holy presence and of the gracious privileges of adoption, that he will carefully abstain from everything inconsistent with this sacred relationship. If he should at any time contract external or internal defilement, he will strive by every means to purify himself from it, and to bring his entire heart and life into conformity with his true dignity as a follower of Christ. Never will such a one remit his efforts to attain perfect holiness until he shall become a complete man after the likeness of Him who could say, “I do always those things which please the Father” (Joh_8:29).

[Nothing in this section should be used, as it often is, to justify or require a separation from those portions of the visible church in which some degree of corruption is found to prevail. The Apostle had reference only to communities which were essentially unchristian, yea, as opposite to Christianity as light is to darkness, idolatry to the true religion. He would never have sanctioned any separation from the visible church (1Co_1:10; 1Co_3:3; 1Co_12:25), but that which was involuntary as e. g. when one had no access to her pale, or when she exacted as a term of membership something in faith or practice which a Christian could not yield with a good and enlightened conscience. In this latter case, whatever guilt there is belongs to the portion of the church which made such a term of communion (3Jn_1:10). In such a way Rome is responsible for much of the present division in the ecclesiastical world. But we find nothing in our section or in other portions of the Scriptures to justify any increase of this division by a state of voluntary isolation or withdrawal from any established branch of the church on account of minor imperfections. “It only justifieth our withdrawing our communion from idolaters, and from notorious scandalous sinners in such duties and actions, or in such degrees, as we are under no obligation to have fellowship and communion with them in.” Poole’s Annotations].

HOMILETICAL AND PRACTICAL

Starke:

2Co_7:11. We here see the source and nature of a true and ready eloquence: a living faith and a friendly confidence in those whom we address.

2Co_7:12. Comp. 2Co_12:15. Alas! we have many ministers with hearts open and enlarged enough to embrace all their hearers, but their hearers have hearts which are too generally closed and too narrow to admit them and their messages (Isa_51:1; Psa_109:4).

2Co_7:14. Hedinger:—Who can love a society which costs him the love of God?—Let us have God, our God, God in us and with us, and all else may go! Little then, O world, do we care for your company or your friendship (Jam_4:4)!

2Co_7:15. In Christianity we have the mind and the likeness of Christ; can we think of having these along with our carnal lusts? There can be no agreement between Christ and Belial, for the great, object of this unclean spirit is to ruin men, but Christ’s object is to destroy the works of the devil and to raise men to heaven.

2Co_7:16. God’s holy and good spirit, and the spirit of uncleanness and wickedness, can never dwell at once in the same heart (Mat_6:24). No one can be a temple of the living God, until the living God gives him spiritual life.

2 Co 7:17. Sins and vices of all kinds are impurities in God’s sight, and all Christians, as God’s spiritual priests, should be without blemish.

2 Co 7:18. What can be more comforting than to have God for a Father, and to be in Christ His beloved sons and daughters? Not only will such be filled with joy and peace, but they will endeavor to walk worthy of their high vocation and to be truly devout in all their intercourse with God (Gen_17:1).

2Co_7:1. We become pure only as we exercise true repentance and are renewed day by day; and this can be only as we allow the Holy Spirit to accomplish in our hearts without obstruction his proper work of purification (Joh_15:2), and as we use every possible means for putting off old corruptions (Eph_4:22; Gal_5:24), and to exercise ourselves unto godliness (1Ti_4:7; Col_3:10-12).—From the garment of the old man, one piece after another has to be gradually taken or rather torn off (Spener). The renewed man must therefore: 1. Examine himself in every way to find what sins most easily beset him, and when they are most dangerous; 2. Guard against them us much as possible; 3. Observe carefully what states of mind usually precede his besetting sins, that he may in due time suppress the evil desire before it has acquired ascendancy; 4. Resist every evil passion and overcome it with the weapons of faith, prayer, and clear representations of his duty and of his baptismal vows; 5. Continue to smite the enemy even when he seems slain, etc.—The fear of God should make us diligent in the pursuit of holiness, for we should remember that only thus can we please Him whose eye is never off from us.—Hedinger:—The Gospel should make us never inactive but always vigorous and lively to advance in godliness. The pure and thriving are the only ones who persevere. And why should anyone stand still?—Are these our thanks for such precious promises?

Berlenb. Bible:

2Co_7:11. The love of God and of our neighbor, mercy, hope and joy, wonderfully enlarge our hearts; and since the Lord, who makes a man His habitation, fills immensity, and knows no limits, He must of course expand the contracted heart and give it some degree of susceptibility.

2Co_7:14. Animals of a different nature were not allowed to draw in the same yoke; and Christians should abstain from all companions who will not work in Christ’s yoke. No heart can be at the same time darkened, ensnared and polluted by sin, and enlightened, emancipated and purified by Christ. Darkness hates the light and flees before it.

2Co_7:16. Whoever is not a temple of God must be a temple of idols and of Satan. Surely no one can be a temple of God who makes an idol of the world, and seeks his profit, honor and pleasure in the world. To be the Lord’s and to be His sanctuary involves the possession of a divine life and a direct fellowship with God. God is willing to rest, rule and walk in the heart. Turn to Him with all thine heart and thou shalt know what this is by experience.

2 Co 7:17, 18. No self-denial can be acceptable to God, if it is merely external and not in the heart. And yet by these external acts we give practical evidence to the world that its own works are evil, and that we have no communion with the works of darkness but rather reprove them. The separations which have always taken place under the preaching of the Gospel have been produced, not from a factious spirit on the part of God’s people, not because they despised their fellow-men, not because they fancied they were better than others, but simply because they were anxious to avoid what is wrong. God is willing to dwell in His people, and if they would dwell in Him, they must continue steadfast and touch no unclean thing. If we desire to be children of God, we must completely separate ourselves from everything opposed Him. And yet, unless we intend that the world shall have equal power over us, we must cast ourselves wholly upon the help of the Almighty.

2Co_7:1. The power by which our hearts are renewed is principally derived from God’s own precious promises. These are an essential part of God’s covenant with us, but He demands that we also should heartily observe the conditions of the covenant (Jer_7:3-10). We are continually assailed by evil, and yet we are required at all times to be pure. This we ought to be and have power to be, but not by any strength of our own, but by the aid of our risen Saviour. It is important to bo freed not merely from gross vices, but from those spiritual wickednesses with which the foul spirit sometimes besmears the soul (covetousness, arrogance, envy, anger, etc.); and the more spiritual these are the more abominable are they in God’s sight. Indeed, unless the work of purification extends to the most secret thought (Heb_4:12), we shall cherish something which will be false, selfish and impure in His eyes. It is the great business of the new life to be continually becoming pearls of the purest lustre. If we follow as God leads us, and as he gives us power to walk; if we submit cheerfully to His discipline, we shall doubtless reach at least the complete maturity of Christ (Eph_4:13).

Rieger:

2Co_7:11 ff. No minister should hope to win the hearts of men by the esteem and the respect which he commands in society, if he does not also freely open his heart to them in love.

2Co_7:14 ff. Whatever may be the consequences to ourselves, we should never think lightly of the separation from a world lying in wickedness and the superiority to it which faith in Christ and the possession of God’s Spirit gives us. Unless we receive in vain the grace of our high calling, we shall find connected with it the largest promises. Compared with these, what has the world to offer?—2Co_7:1. Why is it that some times it takes a long time to fix and tranquilize our hearts, or to become calm after the excitement which some arrogant treatment or some offence has awakened in our bosom? How much prayer has thus been hindered? How many hours, which might have been spent in a Divine peace, have been spoiled by the torment of our own thoughts? All this comes from that filthiness of the flesh and spirit which we still allow to remain in us. Sanctification begins by forsaking the promiscuous multitude, by drawing near to God and by giving ourselves to His service. But it must be continued and completed. The fear of God is our strong fortress and security; let us see to it that we do not presumptuously venture away from it!

Heubner:

2Co_7:11. It is not like a Christian to maintain a perpetual reserve toward those around him, for by his renewed nature he must long to open his heart to those he loves. Between friends there must necessarily be a freedom of expression, and one of the benefits of those associations into which only a few are admitted is, that the heart may be more freely exposed there.

2Co_7:12. The enlarged and full heart of a Christian must not unfrequently experience much sorrow when it is misunderstood and not appreciated by those in whom it confides.

2Co_7:13. The love which never gives by halves demands the whole heart in return.

2Co_7:14-15. Christianity claims that our hearts should be shared by nothing else, and that not only the desires but the whole mind and heart should be pure. It calls for the expulsion of all foreign elements from our natures, and insists upon an absolute intolerance of everything inconsistent with its principles and the word of God. Distinguish here between that disposition to live peaceably with others, which springs from benevolence, and that which accommodates itself to them, approves of their course and imitates their conduct from fear. Whoever joins with others in what is sinful, from a love of their society, accepts the yoke which they received from a love of sin. See the diametrical opposition between truth and error, goodness and wickedness. Impure and weak men would gladly unite these together, but Christianity says to them: Either receive the good as a whole, or decline it altogether: there must be no mingling of them together. Christ is determined to be our only Master; He calls for the whole heart or none of it. To receive the maxims and customs of the unbelieving world is the same thing as to pay court to Satan. The Christian is always at open war with everything not of God, and there must be no temporizing, no yielding. Keep thyself pure!

2Co_7:16. When a man yields up his heart to sin, he sets up an idol there. But God can have possession only where nothing else is tolerated.—If God dwells in us, it is by the continual influence of His Spirit producing an inward life which is entirely Divine. If God walks among us there will be a common form of life in which the mind of the Spirit will be clearly expressed, and an impression will be made upon others that God is in the midst of us. Whoever enters such a community will feel the animation of a Divine breath, and will be moved to spiritual activity.

2 Co 7:17. Though we were born and grew up in the world, and though we have caught much of its spirit, the moment we forsake it we forsake it entirely, and henceforth feel a contempt for everything in it, in which God has no part. This is a separation of which all must approve. In such a world we may be looked upon as exiled from God, but in leaving it we find in Him our Father.

2 Co 7:18. The whole Christian world ought to be one holy, divine family. Oh, how far is it from being so now!—2Co_7:1. The sanctifying power of God’s promises (1Jn_3:3). Great promises, great demands; great expectations, great warnings! Every sin is a vile spot upon a Christian, whose whole body and soul ought to be a pure temple of God. Sanctification begins with conversion, but it continues through the whole life. God is determined to make something of us, but not all at once. To the accomplishment of His purpose it is indispensable that we should cherish for Him a holy reverence (1Pe_1:17).

W. F. Besser:

2Co_7:13. Christians have the warmest love and regard for us when they admonish us not to receive the grace of God in vain by a careless association with those who despise religion.

2Co_7:14. The yoke in which unbelievers toil is that of carnal will, carnal reason, carnal inclinations; in a word, everything dear to the natural heart. But to the believer this is a foreign yoke (Mat_11:29). Righteousness is the Christian’s royal badge (Mat_6:33), the richest of all his possessions (Mat_6:21); but unrighteousness is the greatest reproach, the greatest injury and the greatest guilt of the ungodly man, however splendid may be his worldly virtues. To be truly righteous is to be truly saved, for life and bliss must be where forgiveness of sin is. On the other hand, to be truly unrighteous is to be really lost, for he is condemned already on whom lies the imputation of sin. Righteousness must therefore be forever separate from unrighteousness, in doctrine as well as in practice!

2Co_7:15. It would keep us from intermingling our thoughts and efforts with those of unbelievers if we would think much of the mighty chasm which there is between heaven and hell. Labor not in the same yoke with men, unless you would be willing to remain with them forever. The very heart of all idola try is a disposition to glorify man, and the prime article of the unbeliever’s creed is to make a god of the creature, and to exalt the flesh to honor.

2Co_7:16. The temple of the living God is a Church of living saints, a spiritual house pervaded by the life of the Triune God, and composed of living stones (1Pe_2:5). This inscription: “The Temple of the living God,” should call us away from the disorders of an idolatry which conceals a real death under the appearance of life, and from the discord of a heathenism which is cut up into a thousand forms of worship, to a Christian unity whose best representation is that of a spiritual temple (Eph_2:21).

2 Co 7:17, 18. Christians are no longer the mere bearers of the Lord’s vessels, as were the priests and Levites of an earlier day, but they are themselves the Lord’s vessels; their bodies and souls belong to Him, and they are sanctified by the Holy Spirit as members of the body of Christ. Of course, then, it would be unbecoming for such vessels to remain in a world lying in wickedness. The union of pure and impure doctrine is the very worst kind of desecration. Our Father, the Lord Almighty, has assured us that we shall always possess abundant satisfaction all along the way of self-denial and suffering; but he has also wisely provided that we should be pervaded by a holy fear of offending Him (1Pe_1:17; comp. 1Co_10:22).—2Co_7:1. Even though we have been partially cleansed from sin, the grace will not continue with us unless we remain united with Christ by a true faith, and separate ourselves from sin. The Christian, is called continually to aim at perfect sanctification, though he daily finds that he comes short of it (Php_3:12). He must, therefore, persevere in this effort until he shall reach the rest which God has prepared for them that love Him. That fear of God which urges him forward is not one which is cast out by love and has torment (1Jn_4:18), but one which love itself inspires, because it dreads the torment of a defiled conscience.

[F. W. Robertson, on the whole section:—We have here—1. The exuberance of the Apostle’s affection (2Co_7:11). He had received a multitude of provocations from the Corinthians, and yet his love was deep; our heart is enlarged. It was partly compassion for them as his children, for whom he had suffered; and it was partly from a regard to them as immortal beings, who should be, and who might become, exceedingly eminent. Then he was eloquent, his mouth was open to them. He might have shut his lips and in dignified pride have refused to plead his cause. But he speaks freely, not even cautiously, but like a man who has nothing to conceal or to fear. 2. The recompense he desired. This was, first, unworldliness, or separation from the world. Independent of the impossibility of agreeing in the deepest sympathies, and of there being no identity of tastes or antipathies, the first ground was immorality, unrighteousness, profligacy, and the second was irreligion, unbelief. This separateness, however is not merely outward, but in spirit. It was, secondly, Personal purification (2Co_7:1). The ground on which this request was made was “these promises (the indwelling of God, his free reception of us, and His Fatherhood and our sonship, 2Co_6:16-18); the request itself was for personal purity; and the means were, the “fear of God,” realizing the promises and perfecting holiness.—Lectt. XLIX. and L., abridged].

Footnotes:

[5][1 2Co_6:11.—For the second ἡμῶν B. has ὑμῶν. Tisch. in his Cod. sin. gives ἠμῶν in the text, but ν̔μῶν as a var. lect.].

[6]2Co_6:14—Rec. has τίς δὲ, but ἤ τίς has stronger support [B. C. D. E. F. G. L. Sin. with the majority of versions and Fathers]. The δέ being more usual was probably a correction.

[7]2Co_6:15.—Rec. has χριστῷ, but it was probably a correction to conform to φωτὶ and the other datives in the connection. B. C. et al [Sinait. D. L. the Vulg., and Copt. the Latin fathers] have χριστοῦ. [Lachm., Tisch., Meyer, and Alford also adopt it; but Bloomfield inclines to χριστῷ under an impression that the other was suggested by the Latin copies or to facilitate construction].

[8]2Co_6:15.—The best authenticated form of this word is βελίαρ; but some copies have βελίαν and βελίαβ. The βελ̓ίαλ of the Rec. is feebly sustained. [It has no MSS. and little more than the Vulgate, which adopted it from the original Hebrew form. All Greek MSS. of importance have βελίαρ. Sept. treated the word as a common noun and translated it. The Vulgate and our English version sometimes give it as a proper noun, but they often translate it by the word wicked, or some equivalent term. The Hellenistic Jews often changed λ into ρ as in the Doric φαῦρος for φαῦλος The fromβελίαρoften occurs in the Test. of the 12 Patriarchs, in the interpolated Ignatius, in the Apost. Canons, and in the Greek Fathers generally. As the Greeks never ended their proper names in ρ, they were not likely to change βελίαl into βελίαρ, while the Latins were quite likely to conform the βελίαρ to their Vulgate].

[9]2Co_6:16.—The Rec. has ὑμεῖς—ἐστε instead of ἡμεῖς—ἐσμεν. It was probably a reminiscence of 1Co_3:16, and an attempt to conform to 2Co_6:14; 2Co_6:17. The authorities, however, are about equally balanced. [B. D. L. Sin. and some versions and Fathers have the Rec. but C. D. (3d Cor.) E. F. G. K. the Vulg. Syr. Goth, verss. and most of the Greek Fathers have the other. No reason can be imagined for changing the ν̔μεις into ἡμεῖς equally strong with that which has above been suggested for the opposite course].

[10]2Co_6:16.—Rec. has μοι, Lachm. has μου. The testimony for the latter is not strong, and it is probably an attempt to conform the text to the preceding αὐτῶν. [And yet B. C. and Sin. have μου, while D. F. K. L. with the verss. and most Fathers have μοι].

[11]2Co_6:17—Rec. has ἐξέλθετε but εξελθατε is better suited to the sense and is more strongly sustained. [The former is better conformed to linguistic usage, but the latter was for this very reason less likely to be altered to it. it is better sustained by the best MSS. of the Sept., has B. C. F. G. Sin. and Damasc. in its favor, and has the sanction of Lachm., Tisch. and Alford].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Admonition to Flee the Fellowship of Unbelievers. 2Co 6:11-18

v. 11. O ye Corinthians, our mouth is open unto you, our heart is enlarged.

v. 12. Ye are not straitened in us, but ye are straitened in your own bowels.

v. 13. Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged.

v. 14. Be ye not unequally yoked together with unbelievers. For what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?

v. 15. And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel?

v. 16. 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.

v. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

v. 18. and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.

The enthusiasm of the inspired writer has carried him forward to a wonderful height of eloquence in picturing true faithfulness in the ministry of the Gospel. Before making the application of the appeal of v. 1 to the various relations of life, therefore, the apostle here pours forth some of the affectionate feeling which he cannot hide from them: Our mouth is open to you, O Corinthians; our heart is enlarged. He feels constrained to speak openly and without reserve to them; for it is his love which causes him to speak with such plain candor and frankness, which will not suffer him to remain silent, but urges him to show such confidence toward them. A similar thought is contained in the thought of the enlargement of his heart in their behalf, for the expression indicates the widening of his sympathy for them. In speaking to them so frankly, Paul had really become aware of the depth and extent of his affection for them.

This fact being so, the other thought follows: You are not straitened in us, but you are straitened in your own affections; you have no small room in us, but you have very little room for us in yourselves. The apostle’s heart was enlarged in love for them, it widened out in sympathy and love for them and encompassed them all, but they, on their part, did not feel an equal love and sympathy for the apostle. He was not a man of narrow sympathies, as his opponents may have suggested, but the lack of sympathy was all on their side. And yet, he had a right to expect that: But as a retribution, a recompense, of the same kind (I speak as to my children) be enlarged also you. Because children are bound to make a return of love for a father’s lore, because they should feel obliged to pay back the same amount of love that they have received, therefore he calls upon them to be enlarged in heart, to exhibit a wider affectionate sympathy toward him. That he expected.

That his admonition is intended only with reference to himself and to his work and does not apply to the undue tolerance which would permit the worship of false gods, the apostle now brings out in a passage replete with brilliancy: Be not united incongruously with unbelievers. That is the thesis, the topic, of the entire passage. If they should be yoked together with unbelievers, it would be an unequal yoking together. The apostle has in mind the provision of the Jewish ceremonial law according to which the yoking together of clean and unclean animals was prohibited, Deu 22:10. If the believers, the members of the Christian community, should in any way join with the heathen in their idol worship, if they should associate with them in such a way as to erase the essential difference between Christian and heathen, then this union would be absurd and wicked, with the peril of leading to denial attached, and should therefore not be practiced by the Christians.

The apostle enforces his thought by illustrating the incongruity between Christianity and heathendom in five contrasts. He asks: For what communion, what fellowship, is there to righteousness and lawlessness? What have they in common? On the one hand, there is the active disposition to live in accordance with the divine will; on the other hand, there is no knowledge of the divine, sanctifying will, and therefore nothing but unrighteousness. Obviously, then, there can be no participation between the two; they are contrasts. Or what communion has light with darkness? On the one side is light and salvation, with God; on the other is darkness and destruction, with Satan; the two can never unite without destroying their substance.

A third question, contrasting the Son of God with the adversary of Himself and of all mankind: But what is Christ’s concord toward Belial? How can there ever be an agreement between Christ, the Champion of that which is right and good, which is intended for man’s salvation, and the chief of Christ’s adversaries? The personification of righteousness and perfection against the personification of unrighteousness and lawlessness—that abyss can never be bridged. The last two questions concern the contrast between those that are saved and those that are destroyed: Or what portion is to the believer with the unbeliever? But what agreement is to the temple of God with idols? The Christian, the one that has faith in Christ, can have no part with such as are heathen, as have no faith. Their character, their possessions, their interests, differ so totally and utterly that a combination of the two contrasted parties cannot be imagined. And equally absurd is the idea that the temple of God should have anything in common with idols. One might just as soon think of setting up idols in the sanctuary of God as to have those that have been consecrated to the Lord join with the heathen in any part of their false worship.

For the sake of emphasizing the entire passage, the apostle explains his last comparison: For we are the temple of a God that is living. Any agreement with the worship of dead and powerless idols, no matter in what form, is therefore out of the question. And that Paul is right in representing the body of the true believers as a temple of God he proves from a passage of the Old Testament, which he quotes in a free translation: I will dwell in them and walk in them, and I will be their God, and they shall be My people, Lev 26:11-12. The believers are a habitation of God through the Spirit, Eph 2:22. God Himself, the Triune Godhead, has made His abode in them, Joh 14:23. See Eze 37:26-28; Hos 2:23; Jer 24:7. God lives in the midst of His congregation in the Word and in the Sacraments; His Word is effective in them through the ministry of the Word, in effecting faith and a holy life. The believers have no thought for, no interest in, any other God but the one that dwells in them, and He that made them His people is pleased to continue as their God.

From this relation, however, it follows what Paul adds in the form of a peremptory command of the Lord: Wherefore, come out from the midst of them and separate yourselves, says the Lord, and touch not an unclean thing. Paul here, as Luther says, melts together many verses into one heap, and casts such a text there from as gives the meaning of the entire Scriptures. The thought is that of Isa 52:11-12, where the deliverance of the Israelites from Babylon is pictured as a redemption. The mere touching of the unclean thing will make the believer a partaker of strange uncleanness and a denier of the Lord. "The admonition here is that they should come out in the most decided manner from the whole sphere of heathenish worldly life, should separate themselves in spirit from their heathen neighbors, should avoid all heathenish practices which might defile men consecrated to God, and especially abstain from all idolatrous festivals."

The result of this uncompromising attitude on the part of the believers is finally stated, also in a combination of Scripture-passages from the Old Testament: And I will receive you, and I will be to you a Father, and you shall be to Me sons and daughters, says the Lord Almighty. See Exo 4:22; Jer 31:9; Hos 1:10; Isa 43:6. The promise of God, contained in all parts of His holy Word, is not only that His grace will make the believers an assembly dedicated to Him, but he promises them the position of sons and daughters, together with the heritage of heaven, Gal 4:4-5. And there can be no doubt as to His ability to make good His promise of adding us to His household and giving us all the blessings of true children, because He is the Lord, the almighty Governor of all things, 2Sa 7:8. Note: The manner in which the apostle quotes the Old Testament is entirely in line with his own inspired character. "The concluding verses of this chapter are an instructive illustration of the way in which the New Testament writers quote the Old.

1. They often quote a translation which does not strictly adhere to the original.

2. They often quote according to the sense, and not according to the letter.

3. They often blend together different passages of Scripture, so as to give the sense, not of any one passage, but the combined sense of several.

4. They sometimes give the sense, not of any particular passage or passages, but, so to speak, the general sense of Scripture. There is no such passage in the Old Testament, for example, as that contained in this last verse, but the sentiment is often and clearly expressed.

5. They never quote as of authority any but the canonical books of the Old Testament. " (Hodge.)

Mark also: The language of Paul in this entire section is held in such a majestic strain and, at the same time, shows his command of the Greek language in such a clear way that it is rightly regarded as one of the finest in all his letters. And finally: This passage is properly applied in the case of false union with sectarian churches. For inasmuch and in so far as any church-body has the unclean thing in its midst in the form of any false doctrine or anti-scriptural practice, insomuch and in so far it is contaminated and may become contaminating. If even that is a contamination for believers to be united with unbelievers in matters which further the idolatrous ideas of the latter, much more is the unionism of the present day to be condemned, which ignores differences of creed and practice with the specious plea that the Church must be a power in the world. It is only by retaining both doctrine and life in the greatest possible, in absolute, purity that the Church will be able to fulfill its mission of being a salt in the world. But if the salt have lost its savor, wherewith shall it be salted? Mar 9:50.

Summary

Paul shows that he and his fellow-ministers do the work of their office in the midst of all the difficulties besetting them; he appeals to the believers to avoid all fellowship with the unbelievers and their practices.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

6:11-13 Paul’s impassioned plea reveals his inner feelings. • our hearts are open to you . . . Open your hearts to us! These sentiments are continued in 7:2 (see study notes on 6:14–7:1; 7:2-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 6:11. Τὸ στόμα, the mouth) A Symperasma,[36] by which Paul prepares a way for himself, in order that, from the praise of the gospel ministry, brought down from 2Co 2:14 up to this point, he may derive an exhortation to the Corinthians.—ἀνέῳγε, is opened) hath opened itself. There is truly something very extraordinary in this epistle.—Κορίνθιοι, O Corinthians) a rare and very life-like address, expressive, as it were, of some privilege belonging to the Corinthians; comp. Php 4:15, note.—ἡ καρδία, the heart) They ought to have concluded [drawn an inference] from the mouth to the heart [of the apostle]. To be opened and enlarged, are closely connected.—πεπλάτυνται, has been enlarged) is diffused [in a widely extended stream of love], 1Ki 4:29, רהב לב, largeness of heart as the sand, that is by the seashore.

[36] See App. A conclusion or brief summary drawn from the previous premisses.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_6:11. Our mouth stands open towards you, Corinthians; our heart is enlarged.

τὸ στόμα ἡμῶν ἀνέῳγε] This expression is in itself nothing further than a picturesque representation of the thought: to begin to speak, or to speak. See, especially, Fritzsche, Dissert. II. p. 97, and the remark on Mat_5:2. A qualitative definition may be added simply through the context, as is the case also here partly through the general character of the previous passage, 2Co_6:3-10, which is a very open, unreserved utterance, partly by means of the parallel ἡ καρδία ἡμῶν πεπλάτυνται. Thus in accordance with the context the opposite of reserve is here expressed. Comp. Chrysostom 1. Had Paul merely written λελαλήκαμεν ὑμῖν, the same thought would, in virtue of the context, have been implied in it (we have not been reserved, but have let ourselves be openly heard towards you); but the picturesque τὸ στόμα ἡμῶν ἀνέῳγε is better fitted to convey this meaning, and is therefore purposely chosen. Comp. Eze_33:22; Sir_22:22; Eph_6:19; Aeschylus, Prometh. 612. This at the same time in opposition to Fritzsche, who adheres to the simple haec ad vos locutus sum, as to which, we may remark, the haec is imported. Rückert (comp. Chrysostom 2) finds the sense to be: see, I have begun to speak with you once, I have not concealed … from you my apostolic sentiments; I cannot yet close my mouth, I must speak with you yet further. But the thought: I must speak with you yet further, is imported; how could the reader conjecture it from the simple perfect? Just as little is it to be assumed, with Hofmann, that Paul wishes only to state that he had not been reserved with what he had to say, so that this expression is only a resumption of the παρακαλοῦμεν μὴ εἰς κενὸν κ.τ.λ. in 2Co_6:1. Only in an arbitrary and violent manner can we reject the reference to 2Co_6:3-10, where such a luxuriance of holy grandiloquentia has issued from his mout.

ἀνέῳγα, in the sense of ἀνέῳγμαι, is frequent in later Greek (in Il. xvi. 221, ἀνέῳγεν is imperfect), and is rejected by Phrynichus as a solecism. See Lobeck, ad Phryn. p. 157 f.

Κορίνθιοι] Regarding this particular form of address without article or adjective (it is otherwise in Gal_3:1) Chrysostom judges rightly: καὶ ἡ προσθήκη δὲ τοῦ ὀνόματος φιλίας πολλῆς καὶ διαθέσεως καὶ θερμότητος, καὶ γὰρ εἰώθαμεν τῶν ἀγαπωμένων συνεχῶς γυμνὰ τὰ ὀνόματα περιστρέφειν. Comp. Php_4:15. Bengel: rara et praesentissima appellatio.

ἡ καρδία ἡμῶν πεπλάτυνται] cannot here mean either: I feel myself cheered and comforted (comp. Psa_119:32; Isa_60:5), as Luther, Estius, Kypke, Michaelis, Schleusner, Flatt, Bretschneider, Schrader, and others hold, or I have expressed myself frankly, made a clean breast (Semler, Schulz, Morus, Rosenmüller, de Wette, comp. Beza), because 2Co_6:12-13 are against both ways of taking it; but, with Chrysostom, Theodoret, Oecumenius, and the majority, it is to be taken as an expression of the love which, by being stirred up and felt, makes the heart wide, while by the want of love and by hate the heart is narrowed and contracted. The figurative expression needed no elucidation from the Hebrew, and least suitable of all is the comparison with Deu_11:16 (Hofmann), where the figurative meaning of יפתה is of quite another kind. See, however, the passages in Wetstein on 2Co_6:12.

The two parts of the verse stand side by side as parallels without a connective particle (καί), in order that thus the second thought, which outweighs the first, might come into more prominent relief,a relation which is indicated by the emphatic prefixing of τὸ στόμα and ἡ καρδία. The meaning accordingly is: We have (2Co_6:3-10) spoken openly to you, Corinthians; our heart has therein become right wide in love towards youwhich, however, may not be interpreted of readiness to receive the readers (Hofmann), for they are already in his heart (2Co_7:3; comp. Php_1:7). The relation of the two clauses is taken differently by Emmerling, who inserts a because between them, and by Fritzsche, who says: quod vobis dixi ejusmodi est, ut inde me vos amare appareat. But it may be urged against both that we are not justified in taking the two perfects as different in temporal import, the one as a real praeterite, and the other with the force of a present. In πεπλάτυνται it is rather implied that Paul has felt his love to the Corinthians strengthened, his heart towards them widened, during his writing of the passage 2Co_6:3-10 (by its contents)a result, after such an outpouring, intelligible enough, psychologically true, and turned to account in order to move his readers.

2Co_6:11 to 2Co_7:1. After the episode in 2Co_6:3-10,[248] Paul turns with a conciliatory transition (2Co_6:11-13) to a special, and for the Corinthians necessary, form of the exhortation expressed in 2Co_6:1 (2Co_6:14-18). This is followed up in 2Co_7:1 by a general appeal, which embraces the whole moral duty of the Christian.

[248] The supposition that there is an abnormal, and in this respect certainly unexampled construction, under which ver. 11 should be taken as concluding the main clause along with the preceding long-winded participial clause (Hofmann), ought to have been precluded by the very consideration that that long-winded accumulation of participles, in which, however, Paul paints his whole life active and passive with so much enthusiasm, and, as it were, triumphant heroism, would stand utterly disproportioned to that which he says in ver. 11, and which is only a brief, gentle, kindly remark. What a magnificent preparation for such a little quiet sentence without substantial contents! The examples cited by Hofmann from Greek writers and the N. T. (Act_20:3; Mar_9:20) are too weak analogies. See regarding similar real anacolutha, Winer, p. 527 f. [E. T. 709 f.]. Comp. on Mar_9:20.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 6:11-13 . AFFECTIONATE DECLARATION OF HIS FRANKNESS AND SYMPATHY, AND AN APPEAL THAT THE CORINTHIANS SHOULD SHOW THE SAME.

2Co 6:11 . τὸ στόμα ἡμῶν κ . τ . λ .: our mouth is open ( ἀνέῳγα = ἀνέωγμαι , as often in later Greek; observe its present signification, as at 1Co 16:9 ) unto you, O Corinthians, i.e. , I am speaking quite candidly and freely to you (see reff.). Only here and at Gal 3:1 , Phi 4:15 , does St. Paul call his correspondents by name; here it emphasises the affectionate nature of his appeal, and it singles out the Corinthians from the wider circle to whom the letter was addressed (2Co 1:1 ). ἡ καρδία ἡμῶν κ . τ . λ .: our heart is enlarged , which is indeed the reason of his freedom of speech, for ἐκ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ (Mat 12:34 ). By enlargement of heart is meant here a widening of sympathy, and not the expansiveness of joy (Isa 60:5 ) or an in crease in intelligence and wisdom (1Ki 4:29 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Going about to rebuke them, he saith first, that he dealeth with them sincerely and with an open and plain heart, and therewithall complaineth that they do not the like in loving again their Father.

The opening of the mouth and heart, betokeneth a most earnest affection in him that speaketh, as it fareth commonly with them that are in some great joy.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

mouth . . . open unto you--I use no concealment, such as some at Corinth have insinuated (Co2 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Phi 4:15). The enlargement of his heart towards them (Co2 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare Kg1 4:29; Psa 119:32; Isa 60:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. O ye Corinthians, our mouth is open unto you] I speak to you with the utmost freedom and fluency, because of my affection for you.

Our heart is enlarged.] It is expanded to take you and all your interests in; and to keep you in the most affectionate remembrance.

The preceding verses contain a very fine specimen of a very powerful and commanding eloquence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11 Our mouth is opened. As the opening of the mouth is a sign of boldness, if you are inclined to connect this with what goes before, the meaning will be this, — “I have ample ground of glorying, and an upright conscience opens my mouth. Your entertaining unfavorable views of us, is not owing to any fault on our part, but arises from your being unfair judges. For you ought to have entertained more favorable views of my ministry, which God has rendered honorable to you in so many ways.” I explain it, however, otherwise; for he says that the reason why his mouth was opened was, that his heart was enlarged Now what is meant by enlargement of heart? Undoubtedly it means the cheerfulness that springs from benevolence. It is quite a common figure, to speak of a narrow and contracted heart as denoting either grief, or disgust, while, on the other hand, an enlarged heart is employed to denote dispositions of an opposite kind. Hence Paul here says nothing but what we every day experience, for when we have to do with friends, our heart is enlarged, all our feelings are laid open, there is nothing there that is hid, nothing shut, — nay more, the whole mind leaps and exults to unfold itself openly to view. Hence it is, that the tongue, also, is free and unfettered, does not faulter, does not with difficulty draw up from the bottom of the throat broken syllables, as usually happens when the mind is influenced by a less joyful affection.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) O ye Corinthians.—There was manifestly a pause here as the letter was dictated. The rush of thoughts had reached its highest point. He rests, and feels almost as if some apology were needed for so vehement an outpouring of emotion. And now he writes as if personally pleading with them. Nowhere else in the whole range of his Epistles do we find any parallel to this form of speech—this “O ye Corinthians.” He has to tell them that he speaks out of the fulness of his heart, that if his mouth has been opened with an unusual freedom it is because his heart has felt a more than common expansion.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11–7:1. Such a Ministry demands a suitable response on the part of those on whose behalf it is exercised

11. our mouth is open unto you] i.e. we have spoken with perfect frankness on all points, keeping nothing back, because we love you. Chrysostom. Cf. ch. 2Co_3:12.

our heart is enlarged] Rather, hath been enlarged, i.e. in what has been said. Chrysostom quotes Rom_1:11; Rom_1:13; Gal_4:19; Eph_3:14; Php_1:7; Php_4:1; Col_2:1-2; 1Th_2:7-8; 1Th_2:19 as instances of St Paul’s love of the faithful. Cf. also Rom_15:32; 2Jn_1:4; 3Jn_1:3-4. The expression refers to the expansive effect of love and sympathy in the affections, just as we speak of a man of wide sympathies as ‘large-hearted.’ The passages cited from the O. T. by Dean Stanley (1Ki_4:29; Psa_119:32; Isa_55:5) seem to have a somewhat different signification, that of the enlargement and exaltation consequent on the possession of intellectual, spiritual, or, in the last passage, it may be even material advantages. Robertson observes here, “Now what makes this remark wonderful in the Apostle’s mouth is that St Paul had received a multitude of provocations from the Corinthians. They had denied the truthfulness of his ministry, charged him with interested motives, sneered at his manner, and held up to scorn the meanness of his appearance. In the face of this his heart expands!”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Ye are not straitened in us,.... The meaning of which is, either you are not brought into straits and difficulties by us; we do not afflict and distress you, or fill you with anguish and trouble;

but ye are straitened in your own bowels; you are distressed by some among yourselves, who ought not to be with you, with whom you should have no fellowship and communion: or thus, you have room enough in our hearts, our hearts are so enlarged with love to you, that they are large enough to hold you all; an expression, setting forth the exceeding great love, and strong affection the apostle bore to the Corinthians; when, on the other hand, they had but very little love to him comparatively; he had a heart to hold them all without being straitened for room; and among all them they could scarce find room enough in their hearts and affections for him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 O ye Corinthians, our mouth is open unto you, our heart is enlarged.

Ver. 11. Our mouth is open unto you] We speak thus freely unto you, out of our deep affection towards you; we even carve you a piece of our heart, we pour forth ourselves in this flood of speech, that thereby ye may take a scantling of our over abundant love to your souls. κεχηνοτες, open mouthed men, are put for fools oftentimes in Lucian and Aristophanes; but in another sense than the apostle here useth it. A large heart maketh a man full in the mouth, as if it sought that way to get out to the thing affected.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

O ye Corinthians, our mouth is open unto you - We speak freely, and fully. This is an affectionate address to them, and has reference to what he had just said. It means that, when the heart was full on the subject, words would flow freely, and that he had given vent to the fervid language which he had just used because his heart was full. He loved them; he felt deeply; and he spoke to them with the utmost freedom of what he had thought, and purposed, and done.

Our heart is enlarged - We have deep feelings, which naturally vent themselves in fervent and glowing language. The main idea here is, that he had a strong affection for them; a heart which embraced and loved them all, and which expressed itself in the language of deep emotion. He had loved them so that he was willing to be reproached, and to be persecuted, and to be poor, and to have his name cast out as evil. “I cannot be silent. I conceal or dissemble nothing. I am full of ardent attachment, and that naturally vents itself in the strong language which I have used.” True attachment will find means of expressing itself. A heart full of love will give vent to its feelings. There will be no dissembling and hypocrisy there. And if a minister loves the souls of his people he will pour out the affections of his heart in strong and glowing language.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Our mouth is open to speak with freedom and confidence. --- Our heart is enlarged, dilated, as it were, with the warmth of love and charity. --- But you are straitened in our own bowels; you have not the like charity and love for me, nor for all your brethren, and for all mankind, &c. (Witham) --- The apostle here complains, that the Corinthians have not the same affection for him, which he has for them: as if he should say, however enlarged your heart may be, through the love you have for me, it can never equal the ardour of my love for you. He alludes to those who followed some false teachers, of whom he says a little after: Though I love you more, I am less loved. --- But having the same recompense, by a just return have the same affection for me, as I have for you. (St. John Chrysostom) --- Let your heart be dilated for me, and receive the advice I give you as coming from a father, who most tenderly loves his children. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Our mouth is open to speak freely to you, and to communicate to you the whole will and counsel of God;

our heart is enlarged both by the love that I have towards you, and by the rejoicing that I have in you. This enlargement of my heart is that which openeth my lips, and makes me speak freely to you, both in admonishing you of your errors, and in exhorting you to your duty.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 11-18. An appeal to the Corinthians to reciprocate his love for them, and separate themselves from evil.

Corinthians! A rare and very personal form of loving appeal, which occurs nowhere else in these Epistles. (comp. Php_4:15) Our mouth is open to you. St. Paul has evidently been writing in a mood of inspired eloquence. The fervour of his feelings has found vent in an unusual flow of beautiful and forcible language. He appeals to the unreserved freedom with which he has written as a reason why they should treat him with the same frank love. Our heart is enlarged. After writing the foregoing majestic appeal, he felt that he had disburdened his heart, and as it were made room in it to receive the Corinthians unreservedly, in spite of all the wrongs which some of them had done him. (comp. 2Co_7:3, 2Co 7:27) On the antithesis of the mouth and the heart, see Mat_12:34; Rom_10:10.

Vers. 11-13.

Genuine Christian love.

"O ye Corinthians," etc. Notice

I ITS POWER. What does it do? It enlarges the heart. "Our heart is enlarged" The heart means the whole spiritual nature, and this spiritual nature is capable of indefinite expansion and Christian love, and nothing else can effect this. A man"s intellect may be expanded by ideas, but his heart, out of which are "the issues of life," only by love. What a difference between the heart of a miser or a bigot to the heart of a Paul, a Howard, or a Fenelon! Selfishness contracts the soul into a grub, love expands it into a seraph. Therefore "covet earnestly the best gift," that is, love.

II ITS IRREPRESSIBILITY. "Our mouth is open unto you." A large heart is so full of loving sympathies and aims that speech becomes a necessity. "Out of the abundance of the heart the mouth speaketh." The language of love is the language of nature, the language of eloquence, the language of inspiration.

III ITS HUNGER. What does it hunger for? "Ye are not straitened in us, but ye are straitened in your own bowels "affections," or "hearts"," etc. Paul states that their hearts towards him were "straitened," or narrow, compared with his to them. He entreats them to be "enlarged," and thus "recompense" or return his affections. Love, by a necessity of its nature, hungers for a return of its affections from the object on which it is bestowed. Paul did not ask them for their money, or their patronage or praise, but simply for a return of the love which he had for them.

Vers. 11-18.

His warmth of affection; anxiety of the apostle lest the grace of God be received in vain.

The ruling thought of the chapter is twofold. St. Paul, the ambassador, is a fellow worker with God in Christ, and as such he is deeply concerned that the Church at Corinth should not fail to use its means and opportunity for salvation then within reach. A critical period had come in its history, and he saw it very clearly. What so sagacious as love? what love so abounding as his? "O ye Corinthians," out of the depths of my heart, the heart just described out of its purity, knowledge, long-suffering; "O ye Corinthians," by my kindness, by the Spirit of God in me, by love unfeigned; "O ye Corinthians," amid my chastenings from God and my afflictions from men; whom I have besought not to receive the grace of God in vain, once more I pray you hearken. "Our mouth is open unto you, our heart is enlarged." Only a very large and roomy nature could have entertained the thoughts and feelings, could have suffered, could have passed through the experiences which had just been described; but various and multiplied as were that heart"s burdens and tribulations, it had ample space for his brethren at Corinth. "Ye are not straitened in us no narrow place you occupy in our affection, but ye are straitened in your own bowels narrowness in your love for us," the word "bowels" being used to express the seat of the feelings. "For a recompense return of love be ye also enlarged," and he asks this as a father seeking affection from his children. A sudden break occurs in the movement of thought. Did the use of the word "children" quicken a feeling akin to parental solicitude? Or did the sorrows he was undergoing in behalf of this Church at Corinth, a moment before so vividly pictured, give him a new insight into the dangers surrounding its members? Or was he recalling the supreme truth in his theology, the atoning death of Christ, and the righteousness that came to us and became a part of us? One in whose mind associations gathered so very rapidly and suggestions arose with such spontaneous vigour would probably feel the sudden return of the ideas and images on which he had been dwelling. A peculiarity with him is this partial development of a thought on its first appearance in his intellect. A similar law is traceable in his emotional nature. There is a second production, and this "aftermath" is very valuable. The subject under consideration (vers. 14-18) had engaged attention in the First Epistle, and he now reverts to it under the apprehension that these Corinthians, who were particularly exposed to the "evil communications" that "corrupt good manners," might receive the grace of God in vain. If there had been a strong reaction against the Judaizing party in the Corinthian Church, that may have introduced unusual hazards as to Gentilism. Reactions, no matter how wise and truthful in themselves, always involve more or less danger. Facts are distorted, truths are mixed with prejudices, and the victory is our victory. Generally, indeed, only when time has befriended our infirmities and given us an opportunity to recover from reactions are we put in an attitude to see and judge with entire fairness. But, whatever the impulse at the moment on St. Paul"s mind, his words are surcharged with energy. Question hastens after question. "Unequally yoked together with unbelievers" is the trumpet note of alarm. What the union was he does not specify. It may have been promiscuous intercourse with heathens, or participation in idol festivals, or mixed marriages. Whichever it was, it was unequal yoking, a very ill-devised union; and under how many aspects did it deserve condemnation? The heart of the evil is exposed; could righteousness have fellowship with unrighteousness, light commune with darkness, Christ have concord with Satan, believers have part with infidels, the temple of God agree with idols? Metaphors multiply, as they commonly do with him when excited. By their profession of Christ they were pledged to depart from all iniquity, especially all associations that might revive their former Gentile tastes and habits, most especially those social usages which identified them with idolatry. Quoting twice from the Old Testament (Leviticus and Isaiah), he shows what the true religion demanded of its subjects in its earlier stage under Moses and its later under the prophets, in both cases separation from a world given over to heathenism. Only by means of this line of demarcation between them and the corruptions of society would God acknowledge them as his people, walk in their midst, and be a Father unto them. "Touch not the unclean thing." It was the language of Judaism from her tabernacle in the wilderness, from her temple in Jerusalem, and now reaffirmed and emphasized anew and with most solemn intensity by Christianity. St. Paul saw that history repeats itself. Not otherwise were it history. The peril of the gospel was precisely that which had wrecked Judaism. From this point of view it is profitable to re-read this earnest chapter. Chrysostom and others have spoken of its lofty eloquence. Stanley, Robertson, Webster, and Wilkinson have taught us to appreciate the breadth of its ideas and the classical force of its diction. It is a chapter of warning from the memorials of the past, as that past demonstrates most signally the jealousy of God"s rule over men. On the one hand, we have the terrible fascinations of that spirit of idolatry which in some form or other is the besetting sin of the human race, the innate disposition to supplant Jehovah, the fatal surrender to "the god of this world," never so blinding as when he makes men as gods unto themselves. On the other hand, we have the visible symbols of God"s presence among his people in the temple and its institutions, and further, the proof of the Spirit"s power in their hearts, his actual indwelling and sanctifying agency. Yet this grace may be received in vain. The higher the gift, the more freedom in its use. No sooner has the apostle set forth the fact that God was in Christ recovering the world unto himself, than the magnitude of the risk presses on his attention. The risk was altogether in man. It was a risk, moreover, in the Christian man who had received grace and might lose its influence. Law had been violated, but Christ, as the eternal Son of God, had expiated the guilt, and by faith we accepted him as the Divine Reconciler. Man"s responsibility had utterly failed under Law; would it fail under grace? If it did, there was an end of hope, since there remaineth no other sacrifice for sin. St. Paul was aware of the local circumstances that enhanced the dangers of the Corinthians. The style of the appeal recognizes this fact. Let it not be forgotten, however, that, while men as men have these local surroundings, Christianity deals with man as man, and, accordingly, the warning is addressed to us not to receive the grace of God in vain. Our probation goes on in the midst of contingencies; temptation and trial are things most completely shut out from ordinary modes of calculation, and no prophetic eye reads our future. Yet this very sense of uncertainty is the most merciful of all providential arrangements. It is a source of great power. Except for its keen sensitiveness, our liability to evil would be far greater. Apprehension acts in two ways it constantly reduces the amount of evil existing; and again, it fortifies us to resist the evil that remains. Now, Christianity operates in both these modes. With the latter only have we now to do. The problem forevery individual Christian is the efficiency of grace in his resistance to Satanic influence. So far as the Scriptures teach us on this subject, Jesus Christ had no temptations save those which Satan offered; and, while we have no warrant to say this of believers, we may safely affirm that it is the reconciled man in Christ, "made the righteousness of God in him," who is the object of Satan"s sharpest assaults. To destroy the power of grace in the child of God is his unceasing effort. Now, this grace is received through two great channels the conscience and the affections. St. Paul is referring continually tothese organs of spiritual activity, and hence, we infer, that he would have his converts most earnest at these points. Conscience must be enlightened by the gospel and directed by the Spirit. It must be a conscience of that righteousness we have in Christ and through Christ, external to us as the ground of justification, internal to us as the regenerating and sanctifying work of the Holy Ghost. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." But this sense of righteousness in the conscience must act likewise in the affections, or it cannot be "the law of the Spirit of life." If, then, St. Paul commended the gospel "to every man"s conscience in the sight of God," was he content to rest here? "O ye Corinthians, our heart is enlarged." Open your hearts, open them freely, open them as mine is opened unto you. If they would thus realize the righteousness of Christ, they could not receive the grace of God in vain. It is here, while speaking of the enlarged heart, that he appeals to them as his children. "Be ye also enlarged." Here we see how grace is lost; the heart, instead of expanding, is narrowed and cramped. Ministers must preach the gospel of love; and, to do this, they must be lovely in spirit and conduct. Christians must accept the grace of the gospel in hearts that enlarge, so that growth in loveliness may develop strength of character in its most enduring form. Just at this point backsliding sets in. No man"s conscience begins to be blinded till his heart begins to be narrowed. Sympathy is checked; openness of feeling arrested; giving to charitable objects abated; cordiality of intercourse with ministers and members of the Church supplanted by fault finding, prejudice, and censoriousness; and then conscience becomes careless, then inert, then callous, and grace dies in the soul. The enlarging heart is the secret of growth. Nor is there any growth so beautiful as this in itself and so inspiriting as an example to others. Its fellowship is with souls that are its kindred in Christ; its communion with that wisdom and purity symbolized by light; its concord with him who took upon himself our nature that we might bear his image; its part or share is in the possession of holiness; and its capacity is a temple, or habitation, of which "God hath said, I will dwell in them, and walk in them. L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

From the praise of the Christian ministry, which he began chap. ii, 14, he now draws his affectionate exhortation. O ye Corinthians - He seldom uses this appellation. But it has here a peculiar force. Our mouth is opened toward you - With uncommon freedom, because our heart is enlarged - In tenderness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These words are very pathetic and expressive of St. Paul’s most affectionate and ardent love towards the Corinthians, whom he had been an happy instrument to convert unto Christianity. He tells them, his mouth was opened to them, not to receive, but to bestow; his mouth was open to fill them with the treasures of gospel knowledge, not to be filled by them; and his heart, as well as his mouth, was open unto them, and at their service.

If therefore they were straitened in affection towards him, who was thus enlarged in heart and mouth, by tongue and pen, towards them, it must be through mistakes and misapprehensions on their part; therefore in a way of recompence he challenges it as just and fit, that the same reciprocal love be bestowed upon him their spiritual father, as he had manifested towards them his beloved children.

Learn hence, That there is no stronger love, nor more endeared affection, between any relations upon earth, than between such ministers of Christ and their beloved people, whom they have been happily instrumental to convert to God: O ye Corinthians, our heart is enlarged towards you.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Our mouth is open unto you, O Corinthians, our heart is enlarged .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11–13. Our mouth is open to you. I speak freely to you, my Corinthian brethren. Our heart is enlarged. Filled with affection for you.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul encourages the believers at Corinth to be separated from idols and live clean lives for God.

spoken the whole truth to you

"spoken honestly to you"

our heart is wide open

Paul speaks of his great affection for the Corinthians as having a heart that is open. Here "heart" is a metonym for a person's emotions. AT: "we love you very much" (See: Metaphor and Metonymy)

You are not restrained by us, but you are restrained in your own hearts

Paul speaks of the Corinthians lack of love for him as if their hearts were squeezed into a tight space. Here "heart" is a metonym for a person's emotions. (See: Metaphor and Metonymy)

You are not restrained by us

This can be stated in active form. AT: "We have not restrained you" or "We have not given you any reason to stop loving us" (See: Active or Passive)

you are restrained in your own hearts

This can be stated in active form. AT: "your own hearts are restraining you" or "you have stopped loving us for your own reasons" (See: Active or Passive)

in fair exchange

"as a proper response"

I speak as to children

Paul addresses the Corinthians as his spiritual children. AT: "I speak as if I were your father" (See: Metaphor)

open yourselves wide also

Paul urges the Corinthians to love him as he has loved them. AT: "love us back" or "love us much as we have loved you" (See: Metaphor)

translationWords

true

Corinth

heart

children

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11–13. Transition from the impassioned statement in 2Co 6:3-10 to the exhortations in 2Co 6:14 ff., which take up the exhortation in 2Co 6:1.

11. ἡ καρδία ἡμῶν (CDFGKLP) rather than ἡ καρδία ὑμῶν (אB).

11. Τὸ στόμα ἡμῶν ἀνέῳγεν. Not ‘is opened,’ but ‘is open, stands open.’ Comp. Joh 1:51. With his usual frankness, he tells the inmost workings of his heart. ‘Out of the abundance of the heart the mouth speaketh.’ He is referring to what precedes, and perhaps also to what follows.

Κορίνθιοι. This is the only place in which he addresses the Corinthians by name: comp. Gal 3:1; Php 4:15; rara et praesentissima appellatio (Bengel).

πεπλάτυνται. ‘Has been enlarged and remains so, ready to take you in.’ Affection εὐρυχώρους ἐργάζεται τὰς τῶν κεκτημένων καρδίας (Theodoret). In spite of the way in which he had been treated, he had felt his love for them becoming intensified by the preparation of this letter. Note the telling asyndeton, and comp. ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου (Ps. 118:32). In Deu 11:16 the meaning is different.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11-8:1.] Earnest exhortations to separation from unbelief and impurity.

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.

11.] Our (my) mouth is open (not past: the use of ἀνέῳγα for ἀνέῳγμαι 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 προσθήκη δὲ τοῦ ὀνόματος φιλίας πολλῆς, καὶ διαθέσεως καὶ θερμότητος· καὶ γὰρ εἰώθαμεν τῶν ἀγαπωμένων συνεχῶς γυμνὰ τὰ ὀνόματα περιστρέφειν, Chrys. Hom. xiii. p. 530 f. See Php 4:15; Gal 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, Œ, al., understand them of the expansive effect of love on the heart: Luther, Estius, al., of dilatio gaudii, which does not however agree with πλατύνθητε καὶ ὑμεῖς below: nor with the general context, either of what precedes or of what follows: for to refer it to ch. 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 πλατύνθ. κ. ὑμεῖς below, and the occurrence of the expression in the Psalm (reff.: cf. ἐν πλατυσμῷ, ib., ver. 45). Some light is also thrown upon it by χωρήσατε ἡμᾶς, ch. 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: ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου. 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 (χωρῆσαι αὐτόν): 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. 7:3, thus, προείρηκα ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε.… He tells them, ver.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. Τὸ στόμα ἡμῶν ἀνέῳγεν. ‘Our mouth is open.’ In late Greek ἀνέῳγα is almost always intransitive (Joh 1:51; 1Co 16:9) with the meaning of standing open. In class. Grk. the perf. pass. is preferred (2:12; Rom 3:13). There is much discussion as to whether these words refer to what the Apostle has just said or to what he is about to say. The former is right, but the latter may be to some extent included. He is himself a little surprised at the fulness with which he has opened his heart to them. The phrase is not a mere Hebraistic pleonasm, used to indicate that what is said is important (Mat 5:2, Mat 5:13:35; Act 8:35, Act 8:10:34; etc.). It is a picturesque indication that there has been no reserve on his part. Lata dilectio cordis nostri, quae vos omnes complectitur, non sinit ut taceamus ea quae prosunt vobis. Profectus enim discipulorum aperit os magistri (Herveius). His delight in them does not allow him to be silent.

Κορίνθιοι. Very rarely does the Apostle address his converts by name (Gal 3:1; Php 4:5). Nowhere else does he do so to his Corinthians. The whole passage is affectionately tender.

ἡ καρδία ἡμῶν πεπλάτυνται. Just as his lips have been unsealed to tell them everything about himself and his office, so his ‘heart has been set at liberty’ (Psa 119:32) to take all of them in. It has been expanded and stands wide open to receive them. Heat, as Chrysostom remarks, makes things expand, and warm affection makes his heart expand. Their hearts are so contracted that there is no room in them for him. Ab ore ad cor concludere debebant (Beng.). In his heart their misconduct is forgotten; their amendment and progress cancels all that, and sorrow is turned into joy (7:2-4).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ye Corinthians. The readers are addressed by name in only two other epistles, Gal 3:1; Phi 4:15.

Is enlarged [πεπλατυνται] . Only here, ver. 13, and Mt 23:5, where it is used of widening the phylacteries. From platuv broad. Quite common in the Septuagint, and with various shades of meaning, but usually rendered enlarge. Of worldly prosperity, "waxed fat," Deu 32:15; compare Gen 9:27. Of pride, Deu 11:16. Of deliverance in distress, Psa 4:1. Expand with joy, Psa 19:32. The idea of enlargement of heart in the sense of increased breadth of sympathy and understanding, as here, is also expressed in the Old Testament by other words, as concerning Solomon, to whom God gave largeness of heart, Sept., cuma outpouring. Compare Isa 60:5.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.