2 โครินธ์ 7:3 วิจารณ์

This chapter begins with an exhortation to progressive holiness and a due regard to the ministers of the gospel (Co2 7:1-4). Then the apostle returns from a long digression to speak further of the affair concerning the incestuous person, and tells them what comfort he received in his distress about that matter, upon his meeting with Titus (Co2 7:5-7), and how re rejoiced in their repentance, with the evidences thereof (Co2 7:8-11). And, lastly, he concludes with endeavouring to comfort the Corinthians, upon whom his admonitions had had so good an effect (Co2 7:12-16).

INTRODUCTION TO 2 CORINTHIANS 7 This chapter begins with an inference deduced, from what is said in the latter part of the foregoing chapter, engaging to holiness of heart and life, in opposition to filthiness of flesh and spirit, Co2 7:1 and the apostle, in order to prevail upon the Corinthians kindly to receive his exhortations, observes his own conduct, and that of his fellow ministers towards them; as that they had done them no injury by the advice they had given them, nor had they corrupted them by unsound doctrine, or had coveted their worldly substance, Co2 7:2 not that by so saying he would insinuate as if they had been guilty of injury, corruption, and covetousness; it was far from his thoughts to suggest anything of that kind concerning them, for whom he had so great an affection, as never to separate from them, but living and dying to continue the same regards unto them, Co2 7:3 and which he expresses, and had shown everywhere, by the freedom of speech he had used concerning them, and his boasting of them, and the joy and comfort he had in the midst of his troubles, by the good news he had received of them, Co2 7:4, which he had in the following manner; for though when in Macedonia he had no rest, partly through outward troubles, and partly through inward fears, Co2 7:5 yet meeting with Titus, who had been with them, and had brought an account of their state, it was a means God made use of for the comfort of him, Co2 7:6 and it was not merely the sight of Titus that yielded him this consolation, but the comfortable reception he had met with at Corinth; and also the good effect the apostle's letter written to them had upon them, as related by Titus; what a desire they had to see him, what grief that they should sin, and by it distress him, and what a fervent affection they had for him Co2 7:7 for which reason he did not repent of the letter he sent them, though it did produce sorrow in them, since that was of the right kind, and was but for a time, Co2 7:8 yea, he was so far from it, that he was glad, not merely on account of their sorrow, but because their sorrow was a godly one, and issued in repentance; and so they were no losers, but gainers by the epistle, it producing such good effects, Co2 7:9 which leads him to distinguish between a true right godly sorrow, and a worldly one, and that by their consequences; repentance and salvation following upon the one, and death upon the other, Co2 7:10 the fruits and evidences of which godly and true repentance he makes mention of in seven particulars, by which it appeared that their sorrow and repentance were sincere and genuine, Co2 7:11 when the apostle proceeds to observe to them the end he had in view in writing to them, upon the account of the incestuous person, in which he had used great plainness and faithfulness; and this was not merely on account of him that offended, nor only on account of the person injured by him, but chiefly to testify his care of, and concern for their welfare, as a church of Christ, Co2 7:12 and inasmuch as though they had been grieved, yet were now comforted, it added to the consolation of the apostle and his companions, and the more delighted they were, when they understood what a reception Titus had among them, what reverence he was had in, what respect was shown him, and care was taken of him, Co2 7:13 and the rather, seeing the apostle had boasted of the liberality, generosity, and affectionate regard of the Corinthians to the ministers of the Gospel, Titus found it to be all true what he had said; so that he had no reason to be ashamed, as he must have been, had they behaved otherwise, Co2 7:14 and still it gave him further pleasure, that by their behaviour to Titus, they had gained his heart, and increased his affection towards them; which he could not but express, whenever he called to mind, or made mention of the great respect, veneration, and obedience, they yielded to him, Co2 7:15 and indeed it was not only in this instance, but in all others, the apostle had confidence concerning them, which heightened his joy and pleasure in them, Co2 7:16.

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.

"I say it not to condemn you." How is this evident? "For I have said before," he adds, "that ye are in our hearts to die and live with you." This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. 'For neither are ye merely in our hearts,' he says, 'but in such sort as I said. For it is possible both to love and to shun dangers, but we do not thus.' And behold here also wisdom unspeakable. For he spake not of what had been done for them, that he might not seem to be again reproaching them, but he promiseth for the future. 'For should it chance,' saith he, 'that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seemeth aught to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.' Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. 'But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.'

Paul wants them to realize in what frame of mind he is speaking to them. He is certainly not rejecting people whom he wants to have as sharers with him, but he is exhorting them to make themselves worthy of this sharing.

I say this not to condemn you. How is this evident? From love; for you are in our hearts. But since someone might love yet not wish to expose himself to dangers, he says: "to die together." And since there are many who do not rejoice in the prosperity of friends out of envy, he added: "and to live." The meaning of what is said is this: in dangers we do not flee from you, and in prosperity we live with you and do not envy you.

Then when he says, I do not say this to condemn you, he discloses his intention. As if to say: I do not say this to condemn you, but to correct you. For past evils are wont to be recalled sometimes for condemnation, when there is no further hope of correction; and sometimes for amendment, so that they will be corrected. And this is the way he speaks here: I do not say this to condemn you: "I say this for your own benefit" (1 Cor. 7:35). The reason for this is because I rejoice in your good: for I said before that you are in our hearts: "You yourselves are our letter of recommendation, written on your hearts, to be known and read by all men" (2 Cor. 3:2); "It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel" (Phil. 1:7). You are, I say, in our hearts, namely, to die together and to live together. This can be understood of the death of guilt and of natural death. Of the death of guilt, not that we are prepared to die with you, i.e., not that when you sin, we want to sin, but we take your death of guilt with as much pain as our own: "Who is weak, and I am not weak?" (2 Cor. 11:29); "I die everyday" (1 Cor. 15:31). And to live together, because I take as much joy in your good life in grace as in my own. Of natural death: then to die together it taken to mean that I am prepared to die for you: "I will most gladly spend and be spent for your souls" (2 Cor. 12:15); to live together, i.e., I desire you to be companions in eternal life: "If we have died with him, we shall also live with him" (2 Tim. 2:11).

The apostle's inference from the preceding exhortation, Co2 7:1. He presses them to receive him with affection, because of his great love towards them, Co2 7:2-4. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, Co2 7:6-7. He rejoices that his first epistle was made the means of their reformation, Co2 7:8, Co2 7:9. States how they were affected by his letter, and the process of their reformation, Co2 7:10, Co2 7:11. Shows why he had written to them, Co2 7:12. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, Co2 7:13-16.

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, Co2 1:6-8 (note); Co2 2:4 (note), Co2 2:12 (note); Co2 3:2 (note), and Co2 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.

SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16) cleanse ourselves--This is the conclusion of the exhortation (Co2 6:1, Co2 6:14; Jo1 3:3; Rev 22:11). filthiness--"the unclean thing" (Co2 6:17). of the flesh--for instance, fornication, prevalent at Corinth (Co1 6:15-18). and spirit--for instance, idolatry, direct or indirect (Co1 6:9; Co1 8:1, Co1 8:7; Co1 10:7, Co1 10:21-22). The spirit (Psa 32:2) receives pollution through the flesh, the instrument of uncleanness. perfecting holiness--The cleansing away impurity is a positive step towards holiness (Co2 6:17). It is not enough to begin; the end crowns the work (Gal 3:3; Gal 5:7; Phi 1:6). fear of God--often conjoined with the consideration of the most glorious promises (Co2 5:11; Heb 4:1). Privilege and promise go hand in hand.

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.