2 โครินธ์ 6:11 วิจารณ์

In this chapter the apostle gives an account of his general errand to all to whom he preached; with the several arguments and methods he used (Co2 6:1-10). Then he addresses himself particularly to the Corinthians, giving them good cautions with great affection and strong arguments (Co2 6:11-18).

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?

We then, as workers together with him,.... The ministers of the Gospel are workers or labourers; their ministry is a work, and a very laborious one, which none have strength equal to, and are sufficient for; of themselves: it is a work that requires faithfulness and diligence, is honourable; and those who perform it aright deserve respect. These do not work alone: according to our version, they are "workers together with him"; meaning either God or Christ, not as co-ordinate with him, but as subordinate to him: he is the chief shepherd, they under ones; he is the chief master builder, they under workers; but inasmuch as he is with them, and they with him, he is over them, and stands by them, great honour is done them; they have encouragement to work; and hence it is that their work is successful. Though the phrase, "with him", is not in the original text, where only one word, is used, and may be rendered "fellow workers", or "fellow labourers", meaning with one another: and since therefore reconciliation was made by Christ, and the ministry of it was committed to them, and they were appointed ambassadors for him, and were in his stead, therefore, say they, we beseech you also; you ministers also; as we have entreated the members of the church, to be reconciled to the order of the Gospel, and the laws of Christ in his house, so as fellow labourers with you, and jointly concerned in the same embassy of peace, we beseech you the ministers of the word in this church, that ye receive not the grace of God in vain: by "the grace of God", is not meant the grace of God in regeneration, and effectual calling, which can never be received in vain; for the grace of God never fails of producing a thorough work of conversion; nor is it ever lost, but is strictly connected with eternal, glory: but by it is meant either the doctrine of grace, the Gospel of Christ, so called, because it is a declaration of the love and grace of God to sinners, ascribes salvation in part, and in whole, to the free grace of God, and is a means of implanting and increasing grace in the hearts of men. Now this may be received in vain by ministers and people, when it is but notionally received, or received in word only: when it is abused and perverted to vile purposes, and when men drop, deny it, and fall off from it; or else by the grace of God may be designed gifts of grace, qualifying for ministerial service; and the sense of the exhortation be, that they be careful that the gifts bestowed on them might not be neglected by them, but be used and improved to the advantage of the church, and the glory of Christ; by giving up themselves to study, meditation, and prayer, by labouring constantly in the word and doctrine, and by having a strict regard to their lives and conversations, "that the ministry be not blamed"; which exhortation he pursues in, and by his own example and others, in some following verses, the next being included in a "parenthesis".

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.

"Our mouth is open unto you, O ye Corinthians." And what kind of sign of love is this? or what meaning even have the words at all? 'We cannot endured' he says, 'to be silent towards you, but are always desiring and longing to speak to and converse with you;' which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That 'we discourse unto nothing.' For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love. "Our heart is enlarged." For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. For, 'neither do I love with the mouth only,' saith he, 'but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind.' For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being full entireness with each.

Paul is saying this because of the freedom he enjoyed in a pure conscience. A mind with a bad conscience is afraid to speak, loses its train of thought and makes verbal slips. People whose heart is enlarged are happy with themselves because they are confident that they have behaved well.

Having enumerated his labors and through the order of his narrative shown the Corinthians how they ought to imitate him, he wishes, finally, to reproach them as not loving him enough. But before this he shows them his own love, and says: I always desire to speak and converse with you, and moreover freely and boldly; for this is what the words "our mouth is open" mean. He speaks thus because he wants to give them relief, showing that boldness in speech is a sign of the greatest love. And I express love not only with my lips, but also with my heart, having it enlarged for you. For the flame of love both opened my mouth and enlarged my heart, and made it spacious, so as to give room to all of you. Therefore he also adds the following.

After teaching them the use of grace as to good outward actions, the Apostle now instructs them about this use in regard to internal devotion, which consists in joy of heart, which causes the heart to enlarge. In regard to this he does three things. First, he offers himself as an example of this enlargement; secondly, he shows that they have no contrary example, nor could they have (v. 12); thirdly, he exhorts them to enlarge their hearts (v. 13). In regard to the first he does two things: first, he gives a sign of an expanded heart; secondly, he mentions the expansion of heart he had (v. 11b). Now the sign of an expanded heart is an open mouth, because it adheres immediately to the heart. Hence, the things we express by the mouth are express signs of the thoughts of the heart: "For out of the abundance of the heart the mouth speaks" (Matt. 12:34). And this is what he says: our mouth is open to you. For the mouth is closed sometimes when the things in the heart are not outwardly apparent, but it is opened when the things in the heart are manifested: "After this Job opened his mouth" (Job 3:1); "And he opened his mouth and taught them" (Matt. 5:2). But that it might not seem to pertain to the vice of vanity that he manifest himself, he gives a reason, saying, to you, i.e., for your benefit we manifest to you the secrets of our heart: "Not seeking my own advantage, but that of many" (1 Cor. 10:33). The cause of this enlargement comes from enlarging and widening the heart. Hence he says, our heart is wide [enlarged]: "The raising of the eyes is the enlarging of the heart" (Prov. 21:4, Vulgate). But sometimes the heart is narrow, namely, when it is pressed together and confined in a small place, as when a person cares for nothing but earthly things and scorns the heavenly, not being able to grasp them with his mind. But sometimes is it wide, namely, when a person seeks and desires great things. Such was the case with the Apostle, who did not regard the things which are seen, but desired heavenly things. Hence he says, our heart is enlarged, i.e., expanded for desiring great things.

We should not receive the grace of God in vain, having such promises of support from him, Co2 6:1, Co2 6:2. We should act so as to bring no disgrace on the Gospel, Co2 6:3. How the apostles behaved themselves, preached, suffered, and rejoiced, Co2 6:4-10. St. Paul's affectionate concern for the Corinthians, Co2 6:11-13. He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, Co2 6:14-16. Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, Co2 6:17, Co2 6:18,

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.

HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18) workers together--with God (Act 15:4; Co1 3:9). Not only as "ambassadors." beseech--entreat (Co2 5:20). He is describing his ministry, not exhorting directly. you also--rather, "WE ALSO (as well as God, Co2 5:20) beseech" or "entreat you": Co2 6:14-15, on to Co2 7:1, is part of this entreaty or exhortation. in vain--by making the grace of God a ground for continuance in sin (Co2 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Heb 12:15; Jde 1:4). "The grace of God" here, is "the reconciliation" provided by God's love (Co2 5:18-19; compare Gal 2:2).

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).