Referring to the apostles' regenerated spirit. With stripes on the body (v. 5), knowledge in the mind, and love in the heart, the entire being of the apostles, including body, soul, and spirit, was exercised in their living for the carrying out of their ministry.

Knowledge is a matter of the mind; love, a matter of the heart.

This indicates that the apostles' life for their ministry was a life in the battle, fighting for God's kingdom. Weapons of righteousness are used for fighting that we may be right with God and men according to the righteousness of God (Matt. 6:33; 5:6, 10, 20).

Knowledge is a matter of the mind; love, a matter of the heart.

Because of the lack of food. See note 2 Cor. 11:27^2c.

I.e., sleeplessnesses, as occurred in Acts 16:25; 20:7-11, 31 and 2 Thes. 3:8.

The Greek word denotes constraints, urgent needs that press heavily, indicating a shortage of daily necessities such as food, lodging, or clothing.

Endurance is the first qualification for the all-fitting life of the new covenant ministers. This refers not merely to a kind of patience but to the ability to endure suffering in tribulation, whether pressure, oppression, persecution, poverty, or any kind of trial.

As poor in material things, yet enriching many in spiritual riches (Eph. 3:8).

As having nothing in a human way, but possessing all things in the divine economy.

The apostles, all-mature and all-fitting, as depicted in vv. 3-10, had their mouths opened and their hearts enlarged to the believers. With an enlarged heart they were able to embrace all believers regardless of their condition, and with an opened mouth they were free to speak to all believers frankly concerning the real situation into which they had been misled. This kind of openness and enlargement is needed to reconcile, to bring back, the misled or distracted believers to God.

The Corinthian believers, being childish (v. 13), were constricted, contracted, in their inward parts toward the apostles. All children are very narrow in their affection and easily offended by those who correct them.

The same Greek word as for affections in 2 Cor. 7:15. See note Phil. 1:8^1c.

The apostle wanted the Corinthian believers to give him a recompense — the same kind of enlarged heart, that they might receive him in their love.

This indicates
1) that the apostle considered the Corinthian believers childish, and
2) that in dealing with them he spoke as a father to his children.

The ministry of the new covenant (2 Cor. 3:8-9; 4:1).

From here to the end of 2 Cor. 7 the apostle depicted a life that was all-fitting for the carrying out of their ministry.

Referring to reconciliation, according to the context, which is continued from the end of 2 Cor. 5.

This refers to the time of our being reconciled to God, when He well accepts us.

See note 1 Cor. 15:10^1a. The grace of God always brings us back to Him. Not to receive the grace of God in vain, according to the context, means not to remain in any condition that is a distraction from God, but to be brought back to Him.

This is the work of reconciliation, as mentioned in 2 Cor. 5:20.

The apostles not only were commissioned by God with their ministry but also were working together with Him. They were God's co-workers (1 Cor. 3:9).

And here indicates a continuation. In the last part of ch. 5 (2 Cor. 5:16-21) the apostle told us that they, the ministers of the new covenant, had been commissioned with the ministry of reconciliation for the Lord's new creation. From this verse to the end of 2 Cor. 7 he continued by telling us how they worked. They worked together with God by a life (not by any gift) that was all-sufficient and all-mature, able to fit all situations, that is, able to endure any kind of treatment, to accept any kind of environment, to work in any kind of condition, and to take any kind of opportunity, for the carrying out of their ministry.

Weapons on the right hand, such as the sword, are offensive; those on the left hand, such as the shield, are defensive.

Glory is from God and those who love Him; dishonor is from the devil and those who follow him.

An evil report comes from the opposers and persecutors (Matt. 5:11); a good report comes from the believers and those who receive the truth preached and taught by the apostles.

As deceivers in the eyes of the Judaizers and the people of other religions and philosophies, but true in the eyes of those who love the truth of God.

As unknown in the sense of not displaying themselves, but well known in the sense of witnessing to the truth of God.

As dying in suffering persecutions (2 Cor. 1:8-10; 4:11; 1 Cor. 15:31), but living in the Lord's resurrection (2 Cor. 4:10-11).

As being disciplined in the opposers' superficial realization, but not being put to death in the sovereign care of the Lord.

As made sorrowful by the negative conditions of the churches (2 Cor. 11:28), yet always rejoicing in the sufficient grace and resurrection life of Christ (2 Cor. 12:9-10).

As the living God, God dwells among us and walks among us to be our God in a subjective way that we may partake of Him (see note 1 Tim. 3:15^3c) and be His people, experiencing Him in a living way.

This is to be brought back, to be reconciled, to God in a practical way (2 Cor. 5:20). To be brought back to God, to be reconciled to God, in a practical way requires us to be separated from all persons, things, and matters that do not belong to God.

Things that belong to lawlessness, darkness, Belial, and idols, as listed in vv. 14-16.

This is God's glad receiving of the believers who are brought back, fully reconciled, to Him.

God's being a Father to us and our being sons and daughters to Him are matters of life. They are deeper than His being our God and our being His people (v. 16).

This is the only instance in which the New Testament indicates that God has daughters. For the most part it tells us that the believers are sons of God.

To be enlarged requires growth and maturity in life, which the Corinthian believers lacked (1 Cor. 3:1, 6; 14:20). The apostle was laboring on them to make up the shortage. According to the context, which is continued from the end of 2 Cor. 5, to be enlarged by growing and maturing in life is equivalent to being fully reconciled to God. Writing in this way, the apostle was carrying out his ministry of reconciling the believers, who were but halfway in being reconciled to God.

This word was spoken by the apostle based on his mouth being opened and his heart being enlarged to the believers in v. 11.

Dissimilarly means diversely, implying a difference in kind. This refers to Deut. 22:10, which forbids the yoking together of two dissimilar animals. Believers and unbelievers are diverse peoples. Because of their divine nature and holy standing, the believers should not be yoked together with the unbelievers. This should be applied to all intimate relationships between believers and unbelievers, not only to marriage and business.

This word indicates that the Corinthian believers were dissimilarly yoked with unbelievers, not separated unto God from worldly people. This means that they were not fully reconciled to God. Hence, the apostle exhorted them not to be dissimilarly yoked with unbelievers but to be separated that they might be fully reconciled, brought back, to God.

The apostle used five illustrations to depict the difference between believers and unbelievers:
1) no partnership, no sharing together, between righteousness and lawlessness;
2) no fellowship, no communion, between light and darkness;
3) no concord, no harmony, between Christ and Belial;
4) no part, no portion, held by a believer with an unbeliever;
5) no agreement, no consent, between the temple of God and idols. These illustrations also unveil the fact that the believers are righteousness, light, Christ, and the temple of God, and the unbelievers are lawlessness, darkness, Belial (Satan, the devil), and idols.

Lit., toward.

Lit., toward.