2 Corinthians 7:3

2Co 7:3. Οὐ πρὸς κατάκρισιν, not [for condemnation] to condemn you) He shows that he does not say, what he has said at 2Co 7:2, because he supposes that the Corinthians dislike Paul and his colleagues, but that he speaks with a paternal spirit, ch. 2Co 6:13: and in order to prove how far he is from entertaining that supposition, he calls it a condemnation, thus humbling himself anew.—προείρηκα, I have said before) ch. 2Co 6:2.—γὰρ, for) The reason why he himself does not condemn them, and why they ought to receive the apostle and his associates [2Co 7:2 “Receive us.”]—ἐν καρδίαις, in our hearts) So Php 1:7.—εἰς τὸ συναποθανεῖν καὶ συζῇν, to die and live with you) ch. 2Co 1:6, 2Co 4:12. The height of friendship.

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

2Co_7:3. Not for the sake of condemning do I say it, namely, what was said in 2Co_7:2. I do not wish thereby to express any condemnatory judgment, as if, although we have done wrong to no one, etc., you failed in that love to which χωρήσατε ἡμᾶς lays claim. Κατάκρισιν was taken of the reproach of covetousness (so Theodoret, and comp. Emmerling and Neander), but this is an arbitrary importation into the word. According to Rückert, πρὸς κατάκρισιν is not to be supplemented by ὑμῶν, but Paul wishes here to remove the unpleasant impression of 2Co_7:2, in which he confirms the severity of his former Epistle, so that there is to be regarded as object of κατάκρισις primarily the incestuous person, and secondarily the whole church, in so far as it has acted towards this man with unchristian leniency. This explanation falls to the ground with Rückerts view of 2Co_7:2; the ἐστέ that follows puts it beyond doubt that ὑμῶν is really to be supplied with πρὸς κατακρ. for its explanation. According to de Wette, οὐ π. κατάκρ. λ. applies in form, no doubt, to 2Co_7:2, but in substance more to the censure, of which the expostulatory tone of 2Co_7:2 had created an expectation; in other words, it applies to something not really said, which is arbitrary, since what was said was fitted sufficiently to appear as κατάκρισις.

προείρηκα γάρ] for I have said before (2Co_6:11 f.), antea dixi, as 3Ma_6:35, 2Ma_14:8, and often in classical writers. Comp. Eph_3:3. This contains the proof that he οὐ πρὸς κατάκρισιν λέγει; for, if he spoke now unto condemnation, he would contradict his former word.

ὅτι ἐν ταῖς καρδ. κ.τ.λ.] Comp. Php_1:7. In 2Co_6:11 f. he has expressed not these words, but their sense. By his adding the definition of degree, εἰς τὸ συναποθ. κ.τ.λ., Paul becomes his own interprete.

εἰς τὸ συναποθανεῖν καὶ συζῇν] is usually taken (see still Rückert, de Wette, Ewald, also Osiander, who, however, mixes up much that is heterogeneous) as: so that I would die and live with you, and this as vehementissimum amoris indicium, nolle nec in vita nee in morte ab eo quem ames separari, Estius, on which Grotius finely remarks: egregius χαρακτὴρ boni pastoris, Joh_10:12. Comparison is made with the Horatian tecum vivere amem, tecum obeam lubens (Od. iii. 9. 24), and similar passages in Wetstein. But against this may be urged not only the position of the two words, of which the συναποθανεῖν must logically have been put last, but also the perfectly plain construction, according to which the subject of ἐστε must also be the subject of συναπ and συζῇν.: you are in our hearts in order to die and to live with (us),[256] i.e. in order not to depart from our hearts (from our love) in death, if it is appointed to us to die, and in life, if it is appointed to us to remain in life. For he, whom we love, dies and lives with us, when regarded, namely, from the idea of our heartfelt love to him, and from our sympathetic point of view feeling this consciousness of love which has him always present to our hearta consciousness according to which we, dying and living, know him in our hearts as sharing death and life with us. And how natural that Paul, beset with continual deadly perils (2Co_6:9), should have put the συναποθανεῖν first! in which case συζῇν is to be referred to eternal life just as little as ζῶμεν in 2Co_6:9 (Ambrosiaster, comp. Osiander). Hence the thought can as little surprise us, and as little appear tolerably meaningless (de Wette), as the conception of alter ego. Hofmann, too, with his objection (since they, nevertheless, in fact do not die with him, etc.) mistakes the psychological delicacy and thoughtfulness of the expression; and wishes to interpret itwhich no reader could have hit on (expressly as προείρ. does not point back further than to 2Co_6:11)from 2Co_6:9 and 2Co_4:11 to the effect that the life of the apostle is a continual dying, in which he yet remains always in life, and that consequently it is his life so constituted which the readers share, when they are in his heart.

[256] There is no justification for departing in any passage from the telic reference of εἰς with the infinitive. Comp. on 2Co_8:6.

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 7:3 . πρὸς κατάρ . κ . τ . λ .: I do not say this by way of condemnation ( i.e. , do not think that I accuse you of mistrusting me); for I have said before ( viz. , in 2Co 3:2 , 2Co 6:11 ) that ye are in our hearts ( cf. Phi 1:7 ) to die together and to live together ( cf. 2Co 1:6 ), i.e. , your image is in my heart in life and in death. Where there is such a wealth of sympathy as this, there can be no thought of “condemnation”. Wetstein gives a good verbal parallel from Athenæus (vi., 249), τούτους δʼ οἱ βασιλεῖς ἔχουσι συζῶντας καὶ συναποθνησκότας .

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

To condemn you of unkindness or treachery.

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

In excusing myself, I do not accuse you, as though you suspected me of such things [MENOCHIUS], or as though you were guilty of such things; for I speak only of the false apostles [ESTIUS and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [BEZA].

I have said before--in Co2 6:11-12; compare Phi 1:7.

die and live with you--the height of friendship. I am ready to die and live with you and for you (Phi 1:7, Phi 1:20, Phi 1:24; Phi 2:17-18). Compare as to Christ, Joh 10:11.

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 3. I speak not this to condemn you] I do not speak to reproach but to correct you. I wish you to open your eyes and see how you are corrupted, spoiled, and impoverished by those whom ye have incautiously preferred to the true apostles of Jesus Christ.

I have said before, that ye are in our hearts] He has in effect and substance said this, 2Co 1:6-8 (note); 2Co 2:4 (note); 2Co 2:12 (note); 2Co 3:2 (note); 2Co 3:13 (note); where see the passages at length, and the notes.

To die and live with you.] An expression which points out the strongest affection, as in cases where love blinds us to the faults of those whom we love, and causes us to prefer them to all others; like that in Horace:-

Quanquam sidere pulchrior

llle est, tu levior cortice, et improbo

Iracundior Adria.

Tecum vivere amem, tecum obeam tibens.

ODAR. lib. iii. Od. ix. ver. 21.

"Though he exceed in beauty far

The rising lustre of a star;

Though light as cork thy fancy strays,

Thy passions wild as angry seas

When vex'd with storms; yet gladly I

With thee would live, with thee would die."

FRANCIS.

From all appearance there never was a Church less worthy of an apostle's affections than this Church was at this time; and yet no one ever more beloved. The above quotation applies to this case in full force.

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

3. I say not this to condemn you. As the foregoing apology was a sort of expostulation, and we can scarcely avoid reproaching when we expostulate, he softens on this account what he had said. “I clear myself,” says he, “in such a way as to be desirous to avoid, what would tend to your dishonor.” The Corinthians, it is true, were unkind, and they deserved that, on Paul’s being acquitted from blame, they should be substituted in his place as the guilty party; nay more, that they should be held guilty in two respects — in respect of ingratitude, and on the ground of their having calumniated the innocent. Such, however, is the Apostle’s moderation, that he refrains from recrimination, contenting himself with standing simply on the defensive.

For I have before said. Those that love do not assail; nay more, if any fault has been committed, they either cover it over by taking no notice of it, or soften it by kindness. For a disposition to reproach is a sign of hatred. Hence Paul, with the view of showing that he has no inclination to distress the Corinthians, declares his affection towards them. At the same time, he undoubtedly in a manner condemns them, while he says that he does not do so. As, however, there is a great difference between gall and vinegar, so there is also between that condemnation, by which we harass a man in a spirit of hatred, with the view of blasting him with infamy, and, on the other hand, that, by which we endeavor to bring back an offender into the right way, that, along with safety, he may in addition to this regain his honors unimpaired.

Ye are in our hearts — that is, “I carry you about with me inclosed in my heart.” To die and live with you — that is, “So that no change can loosen our attachment, for I am prepared not merely to live with you, but also to be associated with you in death, if necessary, and to endure anything rather than renounce your friendship.” Mark well, in what manner all pastors. ought to be affected.

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.

(3) I speak not this to condemn you.—Better, I do not speak as condemning. There is no “you” in the Greek, and the form of expression seems intentionally vague, as leaving it an open question whether his words might refer to his readers or to others. We trace here a sudden revulsion of feeling. What he had just said seemed to imply that he condemned them for even listening to the calumnies which had been circulated against him, for joining in any measure even of outward friendship with men of evil lives; and then there rushes on his memory the recollection of all the good news which Titus had brought. Indignation and jealous sensitiveness are swallowed up in the overflowing thankfulness to which those tidings had given birth at the time, and which were now renewed.

I have said before . . .—He had not used the form of expression before, as far as this letter is concerned, but the fact was implied in what he had said in 2Co_6:11 : “Our heart is enlarged.” The words that follow are partly an almost proverbial expression for strong attachment, as in Horace (Odes, iii. 9): “Tecum vivere amem, tecum obeam libens”—

“With thee I fain would live,

With thee I fain would die;”

partly with a profounder meaning, that, whether in death or life (the order of the words throws us back on “dying, but behold, we live,” in 2Co_6:9), his heart and prayers would be with them and for them.

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

3. I speak not this to condemn you] “It might seem as if this were spoken at them with indirect reproach. Therefore he adds, ‘I am not reproaching you for past injustice: I only say these things to assure you of my undiminished love.’ ” Robertson.

for I have said before] See ch. 2Co_1:6, 2Co_4:10-12; 2Co_4:15, 2Co_5:11; 2Co_5:13-15.

you are in our hearts to die and live with you] “There is one thing in the character of St Paul which often escapes observation. Carlyle calls him an ‘unkempt Apostle Paul,’ and some say of him, ‘he was a man rude, brave, true, unpolished.’ We all know his integrity, his truth, his daring, his incorruptible honesty. But besides these, there was a refined and delicate courtesy, which was for ever taking off the edge of his sharpest rebukes, and sensitively anticipating every pain his words might give.” Robertson. He refers to Phm_1:8; Phm_1:12; Phm_1:14; Phm_1:17-20; Act_26:29; and Php_3:18. See also 1Co_4:14; 2Co_6:11-13; 2Co_9:4, and the whole of the present chapter. Robertson’s whole commentary on this chapter is invaluable to any one who desires to grasp the full meaning of the Apostle. For the expression ‘in our hearts,’ see Php_1:7. The commentators have pointed out a similar expression to that in the text in Horace, Odes, III. 9. 24, “Tecum vivere amem, tecum obeam libens.” Wordsworth refers to the Theban sacred band, and to a similar passage in Athenaeus. But a deeper meaning is suggested by a comparison of ch. 2Co_4:10-12 and notes. Also cf. ch. 2Co_3:2.

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.

I speak not this to condemn you,.... Referring either to the exhortations before given, to have no sinful conversation with unbelievers, and to cleanse themselves from all impurity, external and internal; and to go on in a course of holiness, in the fear of God, to the end of life; or to the account just given of himself and fellow ministers; and his sense is this, the exhortations I have given must not be so understood, as though I charged and accused you with keeping company with unbelievers, or as though you were not concerned for purity of life and conversation; or when I remove the above mentioned things from myself and others, I mean not to lay them upon you, as if I thought that you had wronged, corrupted, or defrauded any; when I clear myself and others, I do not design to accuse or condemn you; my view is only to the false apostles, who have done these things, when we have not, and therefore we have the best claim to your affections:

for I have said before, you are in our hearts; you are inscribed on our hearts, engraven there, "ye are our epistle written in our hearts", Co2 3:2 ye are not straitened in us, Co2 6:12 you have a place and room enough in our affections, which are strong towards you, insomuch that it is our desire and resolution

to die and live with you; or together: neither death nor life shall separate our love, or destroy our friendship; there is nothing we more desire than to live with you; and should there be any occasion for it, could freely die with you, and for you.

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

3 I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you.

Ver. 3. I speak not this, &c.] Though cause enough he had to condemn them for their shameful tenacity toward him, whom they basely suffered to labour for his living and to preach gratis, against all right and reason.

To die and to live with you] Such faithful friends are in this age all for the most part gone on pilgrimage, and their return is uncertain, as once the Duke of Buckingham said to Bishop Morton in Richard III’s time. Jonathan and David, Pylades and Orestes, Polistratus and Hippoclides, are famous for their love one to another. These two last, being philosophers of Epicurus’ sect, are said to have been born the same day, to have lived together all their days, and to have died in the same moment of time, being well stricken in years. (Valer. Max.) But the love of Irish foster-brothers is said far to surpass all the loves of all men. (Camd. Elizab.)

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.

I speak not this to condemn you - I do not speak this with any desire to reproach you. I do not complain of you for the purpose of condemning, or because I have a desire to find fault, though I am compelled to speak in some respect of your lack of affection and liberality toward me. It is not because I have no love for you, and wish to have occasion to use words implying complaint and condemnation.

For I have said before - 2Co 7:11-12.

That ye are in our hearts - That is, we are so much attached to you; or you have such a place in our affections.

To die and live with you - If it were the will of God, we would be glad to spend our lives among you, and to die with you; an expression denoting most tender attachment. A similar well-known expression occurs in Horace:

Tecum vivere amem. tecum obeam libens.

Odes, B. III. IX. 24.

With the world I live, with the world I die.

This was an expression of the tenderest attachment. It was true that the Corinthians had not shown themselves remarkably worthy of the affections of Paul, but from the beginning he had felt toward them the tenderest attachment. And if it had been the will of God that he should cease to travel, and to expose himself to perils by sea and land to spread the knowledge of the Saviour, he would gladly have confined his labors to them, and there have ended his days.

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

I speak not this to your condemnation; he means not to condemn them in general, though some had been blameable. --- Great is my glorying. I have great joy in the greatest part of you. (Witham)

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).

The apostle deals very tenderly with this church, which was (as he knew very well) full of many touchy members; who upon all occasions were ready to reflect upon him, and to take occasion from any expressions of his in letters, as well as other things, to that purpose; to obviate whose whisperings, the apostle tells them, that he did not speak this to reflect upon or expose them, as if they had wronged or defrauded him; for the love which he bare to them was such, as would admit of no such thing; he so loved them, as that he could live and die with them.

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

3. Condemn you—The apostle is checked in his self-assertion by a delicate fear lest he should seem to retain in his heart a lurking feeling of resentment at the Corinthians for listening for even a moment to the insinuations of his traducers in his absence.

Condemn—Blame, impute wrong.

Said before—Above, at 2Co_6:12.

To die and live— So prominent with Paul is the readiness and liability for death that it stands as first and most probable. It contradicts the favourite fancy of Alford and others, that he expected not to die, but to live until the second advent, and undergo the resurrection “change.”

Die… with you—If it is to be martyrdom, I could lay my neck upon the same block; if by quiet death, upon a simultaneous pillow.

Live—He could spend his days, so far as affection was concerned, under the shadow of the Acro-corinthus, in the bosom of his dear Corinthian Church. So did James, at Jerusalem; and John, at Ephesus. But Paul was by mission the great itinerant. He could stay in one place only by imprisonment, as at Cesarea and at Rome.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I speak not this to condemn you. "Not by way of condemnation am I speaking." My object is to maintain the old love between us; what I say, therefore, is merely to defend myself, not to complain of you. (comp. 1Co_4:14) I have said before. He has not said it in so many words, but has implied it in 2Co_3:2, 3 6:11-14. Ye are in our hearts. So he says to his beloved Philippians, "I have you in my heart". (Php_1:7) To die and live with you. Similarly he tells the Thessalonians that he was ready to give them even his own life. (1Th_2:8) This is no mere conventional expression of deep affection, like Horace"s, "Tecum vivere amem, tecum obeam libens;" nor is it the description of some compact for life and death like that of the Theban Band. It has the deeper meaning which was involved by the words "life" and "death" on the lips of a Christian. (2Co_4:11:6:9) And one whose life was, for Christ"s sake, a daily death, naturally mentions death first.

In our hearts.

The strong personal feeling which breathes throughout this Epistle is at its strongest here. Paul claims to occupy a very close and tender relation to these Corinthians; however they may feel towards him and he acknowledges that they have shown respect to his authority and have caused him joy he holds them very dear. "Not merely are you," he seems to say, "on our lips, not merely are your names upon our pen, not merely do we keep you in memory; "ye are in our hearts to die together and live together.

I HOW TO ACCOUNT FOR THIS AFFECTIONATE INTEREST. The feeling here described is appropriate in the case of all Christian ministers in relation to those placed in their spiritual charge.

1. The general reason: Christ"s friendship towards his people is the model and the motive of the friendship which obtains among them mutually. There is something distinctively Christian in sentiments and relations of this kind. Not kindred, not interest, but fellowship in Christ, constitutes the bond of union.

2. The special reason: labour and suffering deepen interest and strengthen and hallow love. The apostle had toiled for these Corinthians, had exposed himself to danger on their behalf, had suffered anguish of spirit through their unspirituality and folly. Hence the tender interest, resembling maternal affection, which he cherished towards them.

3. The personal reason. Many of the members of this congregation had come to love their evangelist, to regard him as the minister of God to their souls; and he had found in their devotion a rich reward for all he had done for their good. Those who would benefit their fellow men spiritually and lastingly must have them "in their hearts." This will give a zest, a vigour, to all efforts for their good.

II IN WHAT RESPECT TO TRACE THE RESULTS OF THIS AFFECTIONATE INTEREST. If the heart be the very spring of action, the true explanation of conduct, it may be expected that the minister who has his people in his heart will be by that fact powerfully affected in his ministerial life.

1. Such a minister will leave no labour unaccomplished which may tend to the good of his people. Much occurs to deject the zealous servant of God; and, as a mere matter of duty, it will often be hard for him to persevere in his endeavours. But, prompted by love, he will not grow weary or hopeless, but will persevere in his faithful efforts and sacrifices.

2. Such a spiritual labourer will be either distressed or cheered by thetreatment with which he may meet from those to whom he ministers. We may be indifferent as to the conduct of some of our acquaintances; but those who are in our hearts must needs give us either satisfaction and comfort or anxiety and grief. Let all hearers of the gospel, all members of the Church, consider how deeply their action must affect the hearts of God"s servants.

3. The true minister hopes to enjoy the society of his people in the heavenlystate. So closely are pastor and flock united, that in heart, in feeling, they may be said to "die together" as well as to "live together." The saved are to those who have been helpful in their salvation their joy and crown of rejoicing in the world of glory. T.

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

I speak not to condemn you - Not as if I accused you of laying this to my charge. I am so far from thinking so unkindly of you, that ye are in our hearts, to live and die with you - That is, I could rejoice to spend all my days with you.

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

I say it not to condemn you: for I have said before, that ye are in our hearts to die together and live together . [I do not say these things as though I would complain of you that you are so ungrateful and unjust as to accuse me of them. I am merely defending myself and not condemning you. I have no desire to do the latter, for as I have before said, I love you so that I am ready to die with you or live with you. Compare 1Th_2:8 ; Phi_1:7 ; Phi_1:20 ; Phi_1:24 ; Phi_2:17-18 ; also Joh_10:11 . The apostle mentions death first, because to him death seemed daily more probable than life. He would have loved to dwell among the Corinthians as James then dwelt with the church at Jerusalem, and afterwards John took up his abiding-place at Corinth, but his duties as apostle to the Gentiles made him a wanderer.]

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.

3. I say not this to condemn you. I do not accuse you of making these charges against me. Yet he knew well that they had been made by Judaizers and others at Corinth. I have said before. See 6:11, 12. What follows is an expression of undying affection.

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.

3. πρὸς κατάκρισιν οὐ (אBCP) rather than οὐ πρὸς κ. (DFGKL).

3. πρὸς κατάκρισιν οὐ λέγω. I am not saying this to condemn you. Comp. πρὸς ἐντροπὴν ὑμῖν λέγω (1Co 6:5). ‘It is not for condemnation that I am saying this. In defending myself I am not blaming any one. That cannot be my object.’

προείρηκα γάρ. Comp. 2Co 1:6, 2Co 3:2, 2Co 4:12, 2Co 6:11-12. The expression is rare in Biblical Greek (3Ma 6:35), but common in classical.

ἐν ταῖς καρδίαις ἡμῶν ἐστὲ εἰς τὸ συναποθανεῖν καὶ συνζῆν. Ye are in our hearts to share death and to share life. In strict grammar this should mean, that, ‘whether we die or live, you will be in our hearts.’ But it may also mean, ‘you are so much in our hearts that we are willing to share either death or life with you. Tecum vivere amem, tecum obeam libens (Hor. Odes III. ix. 24), said in all earnestness, is probably what is here expressed: egregius χαρακτήρ boni pastoris Joh 10:12 (Grotius). The plur., ταῖς καρδίαις ἡμῶν, includes others; Lightfoot on 1Th 2:4. See on 2Co 3:2.

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.

3.] I do not say it (ver. 2) for condemnation (with a condemnatory view, in a spirit of blame: there is no ὑμῶν expressed, nor should it be supplied. He means, ‘I do not say ver. 2 in any but a loving spirit’): for (and this shews it) I have said before (viz. ch. 6:11 f. see note there) that ye are in our hearts (this was implied in ἡ καρδία ἡμῶν πεπλάτυνται, 6:11. In the qualifying words, εἰς τὸ συν. κ.τ.λ., Paul, as Meyer says, is his own commentator), to die together and live together. This is ordinarily understood, ‘so that I could die with you or live with you,’—as Hor., ‘Tecum vivere amem, tecum obeam libens,’ Od. iii. 9. 24: which Meyer controverts, owing to ὑμεῖς being the subject of the sentence, and renders, ‘in order to die and to live with us:’ i.e. ‘if our lot is to die, in death,—and if our lot is to live, in life, never to be torn from our hearts.’ But to this I would reply, that though ὑμεῖς is the subject of ἐν ταῖς καρδ. ἡμ. ἐστε, it is but an accidental and secondary subject as regards the whole sentence; that they are present in his heart, is a sign, not of their state of mind, but of his: therefore the purpose, εἰς τό, must refer logically to him, the main subject, of whom only the purposes can come into consideration.

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

3. πρὸς κατάκρισιν οὐ λέγω. ‘It is not for condemnation that I am saying this.’ He does not wish to find fault with any one; they must not think that; he is merely defending himself. This seems to show that in v. 2 he is answering accusations which had actually been made, either by some Corinthians or the false teachers. In spite of what people say of him, there is no reason why they should not open their hearts to take him in. Cf. πρὸς ἐντροπὴν ὑμῖν λέγω (1Co 6:5).

προείρηκα γάρ. He has not said these words before or anything that is exactly equivalent to them; indeed in 4:12 he has said what is very different. But he has spoken of the bonds of affection which bind him to them, and he now speaks of these ties in a very emphatic way. Cf. 13:2; Gal 1:9; Gal_3 Macc. 6:35.

ἐν ταῖς καρδίαις ἡμῶν ἐστὲ εἰς τὸ συναποθανεῖν καὶ συνζῆν. ‘Ye are in our hearts to share death and to share life’; i.e. ‘You are in our hearts, whether we die or live.’ The general meaning is clear enough, but, as in Rom 8:39, there is a rush of emotion which does not allow the Apostle to choose his words carefully. He probably means that neither death nor any experience in life can extinguish his affection for them; but he may mean that he is ready to share either death or life with them. He will (if need be) die with them, and he cannot live without them. This is the mark of a good shepherd (Joh 10:12). Perfecta charitas profectum vel detrimentum aliorum credit esse suum (Herveius). It is evident that here St Paul is including his colleagues in the ἡμῶν. In v. 2, as in vv. 11, 12, Timothy and others may have dropped out of sight, but here, if ἡμῶν meant himself only, he would have said ἐν τῇ καρδια. See on 3:2, and Lightfoot on 1Th 2:4, where we have a similar case. Probably he includes others in all four verses. The interchanges between ‘I’ and ‘we’ in vv. 2Ti_4 are quite intelligible. We cannot infer from ‘dying’ preceding ‘living’ that dying with Christ in faith in order to live with Him is meant (5:15). The reason for putting ‘dying’ first is not clear; but it may point to his being ἐν θανάτοις πολλάκις (11:23). In Athenaeus, vi. 249 (quoted by Wetstein), the more usual order is observed; τούτους δʼ οἱ βασιλεῖς ἔχουσι συζῶντας καὶ συναποθνήσκοντας.

πρὸς κατ. οὐ λέγω (א B C P) rather than οὐ πρὸς κατ. λέγω (D E F G K L), which is an obvious correction. B omits. ἐστε. συνζῆν (א B* C D E F G) rather than σοζῆν (B3 K L P).

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