Introduction to 2nd Corinthians Chapter 7
THE first verse of this chapter properly belongs to the previous
chapter, and should have been attached to that. It is an exhortation
made in view of the promises there referred to, to make every
effort to obtain perfect purity, and to become entirely holy.
In 2 Corinthians 7:2,3, he entreats the Corinthians, in accordance with the
wish which he had expressed in 2 Corinthians 6:13, to receive him as a
teacher and a spiritual father; as a faithful apostle of the Lord
Jesus. To induce them to do this, he assures them that he had
given them, at no time, any occasion of offence. He had injured
no man; he had wronged no man. Possibly some might suppose
that he had injured them by the sternness of his requirements in
forbidding them to contract friendships and alliances with infidels;
or in the case of discipline in regard to the incestuous person. But
he assures them that all his commands had been the fruit of most
tender love for them, and that he was ready to live and die with them.
The remainder of the chapter (2 Corinthians 7:4-15) is occupied mainly in
stating the joy which he had at the evidence which they had given
that they were ready to obey his commands. He says, therefore,
(2 Corinthians 7:4,) that he was full of comfort and joy; and that in all his
tribulation, the evidence of their obedience had given him great and
unfeigned satisfaction. In order to show them the extent of his
joy, he gives a pathetic description of the anxiety of mind which he
had on the subject; his troubles in Macedonia, and particularly his
distress on not meeting with Titus as he had expected, 2 Corinthians 7:5.
But this distress had been relieved by his coming, and by the evidence
which was furnished through him that they were ready to yield obedience
to his commands, 2 Corinthians 7:6,7. This joy was greatly increased by his
hearing from Titus the effect which his former epistle to them had
produced, 2 Corinthians 7:8-13. He had felt deep anxiety in regard to that.
He had even regretted, it would seem, (2 Corinthians 7:8,) that he had sent
it. He had been deeply pained at the necessity of giving them pain,
2 Corinthians 7:8. But the effect had been all that he had desired; and when
he learned from Titus the effect which it had produced--the deep
repentance which they had evinced, and the thorough reformation
which had occurred, (2 Corinthians 7:9-11,) he had great occasion to rejoice
that he had sent the epistle to them. This new and distinguished
instance of their obedience had given him great joy, and confirmed
him in the proof that they were truly attached to him. The apostle
adds, in the conclusion of the chapter, that his joy was greatly
increased by the joy which Titus manifested, and his entire
satisfaction in the conduct of the Corinthians, and the treatment
which he had received from them, 2 Corinthians 7:13 so that though he
Paul, had often had occasion to speak in the kindest terms of the
Corinthians, all that he had ever said in their favour Titus had
realized in his own case 2 Corinthians 7:14 and the affection of Titus
for them had been greatly increased by his visit to them,
2 Corinthians 7:15. The whole chapter, therefore, is eminently adapted to
produce good feeling in the minds of the Corinthians toward the apostle,
and to strengthen the bonds of their mutual attachment.
Verse 1. Having therefore these promises. The promises referred to in
2 Corinthians 6:17,18; the promise that God would be a Father, a Protector,
and a Friend. The idea is, that as we have a promise that God would dwell
in us, that he would be our God, that he would be to us a Father, we
should remove from us whatever is offensive in his sight, and become
perfectly holy.
Let us cleanse ourselves. Let us purify ourselves. Paul was not
afraid to bring into view the agency of Christians themselves in the work
of salvation. He therefore says, "let us purify ourselves," as if
Christians had much to do; as if their own agency was to be employed; and
as if their purifying was dependent on their own efforts. While it is
true that all purifying influence and all holiness proceed from God, it
is also true that the effect of all the influences of the Holy Spirit is
to excite us to diligence, to purify our own hearts, and to urge us to
make strenuous efforts to overcome our own sins. He who expects to be
made pure without any effort of his own, will never become pure; and he
who ever becomes holy, will become so in consequence of strenuous efforts
to resist the evil of his own heart, and to become like God. The
argument here is, that we have the promises of God to aid us. We do
not go about the work in our own strength. It is not a work in which we
are to have no aid. But it is a work which God desires, and where he will
give us all the aid which we need.
From all filthiness of the flesh. The noun here used (\~molusmou\~)
occurs nowhere else in the New Testament. The verb occurs in
1 Corinthians 8:7; Revelation 3:4; 14:4; and means to stain, defile, pollute, as a
garment; and the word here used means a soiling, hence defilement,
pollution, and refers to the defiling and corrupting influence of fleshly
desires and carnal appetites. The filthiness of the flesh here denotes,
evidently, the gross and corrupt appetites and passions of the body,
including all such actions of all kinds as are inconsistent with the
virtue and purity with which the body, regarded as the temple of the
Holy Ghost, should be kept holy--all such passions and appetites as the
Holy Spirit of God would not produce.
And spirit. By "filthiness of the spirit," the apostle means,
probably, all the thoughts or mental associations that defile the man.
Thus the Saviour (Matthew 15:19) speaks of evil thoughts, etc., that
proceed out of the heart, and that pollute the man. And probably Paul
here includes all the sins and passions which appertain particularly to
mind or to the soul rather than to carnal appetites--such as the desire
of revenge, pride, avarice, ambition, etc. These are in themselves as
polluting and defiling as the gross sensual pleasures. They stand as much
in the way of sanctification, they are as offensive to God, and they
prove as certainly that the heart is depraved, as the grossest sensual
passions. The main difference is, that they are more decent in the
external appearance; they can be better concealed; they are usually
indulged by a more elevated class in society; but they are not the less
offensive to God. It may be added, also, that they are often conjoined
in the same person; and that the man who is defiled in his "spirit"is
often a man most corrupt and sensual in his "flesh." Sin sweeps
with a desolating influence through the whole frame; and it usually
leaves no part unaffected, though some part may be more deeply
corrupted than others.
Perfecting. This word (\~epitelountev\~) means, properly, to bring to an
end, to finish, complete. The idea here is, that of carrying it out to
the completion. Holiness had been commenced in the heart; and the
exhortation of the apostle is, that they should make every effort that
it might be complete in all its parts. He does not say that this work of
perfection had ever been accomplished--nor does he say that it had not
been. He only urges the obligation to make an effort to be entirely holy;
and this obligation is not affected by the inquiry whether any one has
been or has not been perfect. It is an obligation which results from
the nature of the law of God, and his unchangeable claims on the
soul. The fact that no one has been perfect does not relax the
claim; the fact that no one will be in this life, does not weaken the
obligation. It proves only the deep and dreadful depravity of the
human heart, and should humble us under the stubbornness of guilt.
The obligation to be perfect is one that is unchangeable and eternal.
See Matthew 5:48; 1 Peter 1:15. Tindal renders this, "And grow up to full
holiness in the fear of God." The unceasing and steady aim
of every Christian should be perfection--perfection in all things--in
the love of God, of Christ, of man; perfection of heart, and feeling,
and emotion; perfection in his words, and plans, and dealings with
men; perfection in his prayers, and in his submission to the will of
God. No man can be a Christian who does not sincerely desire it,
and who does not constantly aim at it. No man is a friend of God
who can acquiesce in a state of sin, and who is satisfied and contented
that he is not as holy as God is holy. And any man who has no desire to
be perfect as God is, and who does not make it his daily and constant
aim to be as perfect as God, may set it down as demonstrably certain that
he has no true religion, How can a man be a Christian who is willing to
acquiesce in a state of sin, and who does not desire to be just like his
Master and Lord? In the fear of God. Out of fear and reverence of
God.
From a regard to his commands, and a reverence for his name. The idea
seems to be, that we are always in the presence of God; we are
professedly under his law; and we should be awed and restrained by a
sense of his presence from the commission of sin, and from indulgence in
the pollutions of the flesh and spirit. There are many sins that the
presence of a child will restrain a man from committing; and how should
the conscious presence of a holy God keep us from sin! If the fear
of a man or of a child will restrain us, and make us attempt to be
holy and pure, how should the fear of the all-present and the all-seeing
God keep us, not only from outward sins, but from polluted thoughts and
unholy desires!
{a} "these promises" 2 Corinthians 6:17,18; 1 John 3:3
{b} "filthiness" Psalms 51:10; Ezekiel 36:25,26; 1 John 1:7,9
{*} "filthiness" "defilement"
Verse 2. Receive us. Tindal renders this, "understand us." The word
here used (\~cwrhsate\~) means, properly, give space, place, or room;
and it means here, evidently, make place or room for us in your
affections; that is, admit or receive us as your friends. It is an
earnest entreaty that they would do what he had exhorted them to
do in 2 Corinthians 6:13. See Barnes "2 Corinthians 6:13". From that he had
digressed in the close of the last chapter. He here returns to the
subject, and asks an interest in their affections and their love.
We have wronged no man. We have done injustice to no man. This is
given as a reason why they should admit him to their full confidence
and affection. It.is not improbable that he had been charged with
injuring the incestuous person by the severe discipline which he
having found it necessary to inflict on him. See Barnes "1 Corinthians 5:5".
This charge would not improbably be brought against him by the false
teachers in Corinth. But Paul here says, that whatever was the
severity of the discipline, he was conscious of having done injury to
no member of that church. It is possible, however, that he does
not here refer to any such charge, but that he says in general that
he had done no injury, and that there was no reason why they should
not receive him to their entire confidence. It argues great
consciousness of integrity when a man who has spent a considerable time,
as Paul had, with others, is able to say that he had wronged no man
in any way. Paul could not have made this solemn declaration unless he w
as certain he had lived a very blameless life. Comp. Acts 20:33.
We have corrupted no man. This means that he had corrupted no man in
his morals, either by his precept or by his example. The word
(\~fyeirw\~) means, in general, to bring into a worse state or
condition, and is very often applied to morals. The idea is, here,
that Paul had not, by his precept or example, made any man the
worse. He had not corrupted his principles or his habits, or led him
into sin.
We have defrauded no man. We have taken no man's property, by cunning,
by trick, or by deception. The word \~pleonektew\~ means, literally, to have
more than another; and then to take advantage, to seek unlawful gain, to
circumvent, defraud, deceive. The idea is that Paul had taken advantage
of no circumstances to extort money from them, to overreach them, or to
cheat them. It is the conviction of a man who was conscious that he had
lived honestly, and who could appeal to them all as full proof that his
life among them had been blameless.
{a} "we have defrauded no man" 1 Samuel 12:3,4; Acts 20:33; 2 Corinthians 12:17
Verse 3. 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
competed to speak, in some respect of your want of affection and
liberality towards 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. 2 Corinthians 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, teeurn obeam l ibens.
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 towards
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 labours to them, and there have ended his
days.
{b} "said before" 2 Corinthians 6:11,12
Verse 4. Great is my boldness of speech toward you. This verse seems
designed to soften the apparent harshness of what he had said,
(2 Corinthians 6:12,) when he intimated that there was a want of love in them
towards him, (Bloomfield,) as well as to refer to the plainness which
he had used all along in his letters to them. He says, therefore,
that he speaks freely; he speaks as a friend; he speaks with the
utmost openness and frankness; he conceals nothing from them.
tie speaks freely of their faults, and he speaks freely of his love to
them; and he as frankly commends them and praises them. It is
the open, undisguised language of a friend, when he throws open
his whole soul and conceals nothing.
Great is my glorying of you. I have great occasion to commend and
praise you, and I do it freely. He refers here to the fact that he had
boasted of their liberality in regard to the proposed collection for the
poor saints of Judea, 2 Corinthians 9:4; that he had formerly boasted much of
them to Titus, and of their readiness to obey his commands,
2 Corinthians 7:14; and that now he had had abundant evidence, by what he had
heard from Titus, (2 Corinthians 7:5, seq.,) that they were disposed to yield
to his commands, and obey his injunctions. He had probably often had
occasion to boast of their favourable regard for him.
I am filled with comfort. That is, by the evidence which I have
received of your readiness to obey me.
I am exceeding joyful. I am overjoyed. The word here used occurs
nowhere else in the New Testament, except in Romans 5:20. It is not
found in the classic writers; and is a word which Paul evidently
compounded, (from \~uper\~ and \~perisseuw\~,) and means to superabound over,
to superabound greatly or exceedingly. It is a word which would be used
only when the heart was full, and when it would be difficult to find
words to express its conceptions. Paul's heart was full of joy; and he
pours forth his feelings in the most fervid and glowing language. I have
joy which cannot be expressed.
In all our tribulation. See Barnes "2 Corinthians 1:4".
{c} "is my glorying" 1 Corinthians 1:4
{d} "joyful in all our tribulations" Philippians 2:17; Colossians 1:24
Verse 5. For, when we were come into Macedonia. For the reasons which
induced Paul to go into Macedonia, See Barnes "2 Corinthians 1:16". Comp.
See Barnes "2 Corinthians 2:12"; See Barnes "2 Corinthians 2:13".
Our flesh had no rest. We were exceedingly distressed and agitated.
We had no rest. The causes of his distress he immediately states.
But we were troubled on every side. In every way. We had no rest in
any quarter. We were obliged to enter into harassing labours and
strifes there, and we were full of anxiety in regard to you.
Without were fightings. Probably he here refers to fierce
opposition, which he met with in prosecuting his work of preaching the
gospel. He met there, as he did everywhere, with opposition from
pagans, Jews, and false brethren. Tumults were usually excited
wherever he went; and he preached the gospel commonly amidst violent
opposition.
Within were fears, Referring probably to the anxiety which he had in
regard to the success of the epistle which he had sent to the church at
Corinth. He felt great solicitude on the subject. He had sent Titus there
to see what was the state of the church, and to witness the effect of his
instructions. Titus had not come to him as he had expected, at Troas,
(2 Corinthians 2:13,) and he felt the deepest anxiety in regard to him and the
success of his epistle. His fears were probably that they would be
indisposed to exercise the discipline on the offender; or lest the
severity of the discipline required should alienate them from him; or
lest the party under the influence of the false teachers should prevail.
All was uncertainty, and his mind was filled with the deepest
apprehension.
{e} "were fightings" Deuteronomy 32:25
Verse 6. God that comforteth those that are cast down. Whose
characteristic is, that he gives consolation to those who are anxious and
depressed. All his consolation was in God; and by whatever
instrumentality comfort was administered, he regarded and acknowledged
God as the Author. See Barnes "2 Corinthians 1:4".
By the coming of Titus. To Macedonia. He rejoiced not only in again
seeing him, but especially in the intelligence which he brought
respecting the success of his epistle, and the conduct of the church at
Corinth.
{a} "Titus" 2 Corinthians 2:13
Verse 7. And not by his coming only. Not merely by the fact that he
was restored to me, and that my anxieties in regard to him were
now dissipated. It is evident that Paul, not having met with Titus
as he had expected, at Troas, had felt much anxiety on his account,
perhaps apprehending that he was sick, or that he had died.
But by the consolation wherewith he was comforted in you. Titus was
satisfied and delighted with his interview with you. He had been
kindly treated, and he had seen all the effect produced by the letter
which he had desired, he had, therefore, been much comforted by
his visit to Corinth; and this was a source of additional joy to Paul.
He rejoiced at what he had witnessed among you, and he imparted
the same joy to me also. The joy of one friend will diffuse itself
through the heart of another. Joy is diffusive; and one Christian
cannot well be happy without making others happy also.
When he told us your earnest desire. Either to rectify what was amiss,
(Doddridge, Clarke ;) or to see me, (Macknight: Rosenmuller, Bloomfield.)
It seems to me that the connexion requires us to understand it of their
desire, their anxiety to comply with his commands, and to reform the
abuses which existed in the church, and which had given him so much pain.
Your mourning. Produced by the epistle. Your deep repentance over the
sins which had prevailed in the church.
Your fervent mind toward me. Greek, "Your zeal for me." It denotes
that they evinced great ardour of attachment to him, and an earnest
desire to comply with his wishes.
So that I rejoiced the more. I not only rejoiced at his coming, but
I rejoiced the more at what he told me of you. Under any circumstances
the coming of Titus would have been an occasion of joy; but it was
especially so from the account which he gave me of you.
Verse 8. For though I made you sorry, etc. That is, in the first
epistle which he had sent to them. In that epistle he had felt it
necessary to reprove them for their dissensions and other disorders which
had occurred, and which were tolerated in the church. That epistle was
fitted to produce pain in them--as severe and just reproof always
does; and Paul felt very anxious about its effect on them. It was
painful to him to write it, and he was well aware that it must cause
deep distress among them to be thus reproved.
I do not repent. I have seen such happy effects produced by it; it
has so completely answered the end which I had in view; it was so kindly
received, that I do not regret now that I wrote it. It gives me no pain
the recollection, but I have occasion to rejoice that it was done.
Though I did repent. Doddridge renders this, "however anxious
I may have been." The word here used does not denote repentance
in the sense in which that word is commonly understood, as if any
wrong had been done. It is not the language of remorse. It can
denote here nothing more than "that uneasiness which a good man
feels, not from the consciousness of having done wrong, but from a
tenderness for others, and a fear lest that which, prompted by duty,
he had said, should have too strong an effect upon them."--Campbell,
diss. vi. part iii. & 9. See the meaning of the word further
illustrated in the same dissertation. The word (\~metamelomai\~) denotes,
properly, to change one's purpose or mind after having done anything,
(Robinson;) or an uneasy feeling of regret for what has been
done, without regard either to duration or effects.--Campbell. Here
it is not to be understood that Paul meant to say he had done anything
wrong. He was an inspired man, and what he had said was proper and right.
But he was a man of deep feeling, and of tender affections. He was pained
at the necessity of giving reproof. And there is no improbability in
supposing that after the letter had been sent off, and he reflected on
its nature and on the pain which it would cause to those whom he tenderly
loved, there might be some misgiving of heart about it, and the deepest
anxiety and regret at the necessity of doing it. What parent is there who
has not had the same feeling as this? He has felt it necessary to correct
a beloved child, and has formed the purpose, and has executed it. But
is there no misgiving of heart? No question asked whether it might
not have been dispensed with? No internal struggle; no sorrow?;
no emotion which may be called regret at the resolution which has
been taken? Yet there is no repentance as if the parent had done
wrong, he feels that he has done what was right and necessary.
He approves his own course, and has occasion of rejoicing at the
good effects Which follow. Such appears to have been the situation
of the apostle Paul in this case; and it shows that he had a tender
heart, that he did not delight in giving pain, and that he had no
desire to overwhelm them with grief. When the effect was seen, he
was not unwilling that they should be apprized of the pain which it
had cost him. When a parent has corrected a child, no injury is
done if the child becomes acquainted with the strugglings which it
has cost him, and the deep pain and anxiety caused by the necessity
of resorting to chastisement.
For I perceive, etc. I perceive the good effect of the epistle. I
perceive that it produced the kind of sorrow in you which I desired.
I see that it has produced permanent good results. The sorrow, which it
caused in you is only for a season; the good effects will be abiding. I
have, therefore, great occasion to rejoice that I sent the epistle. It
produced permanent repentance and reformation, (2 Corinthians 7:9,) and thus
accomplished all that I wished or desired.
{*} "sorry" "grieved you"
{b} "I did repent" 2 Corinthians 2:4
{+} "season" "For a short time only"
Verse 9. Now I rejoice, not that ye were made sorry, etc. I have no
pleasure in giving pain to any one, or in witnessing the distress of any.
When men are brought to repentance under the preaching of the gospel,
the ministers of the gospel do not find pleasure in their grief
as such. They are not desirous of making men unhappy by calling
them to repentance, and they have no pleasure in the deep distress
of mind which is often produced by their preaching, in itself considered.
It is only because such sorrow is an indication of their return to God,
and will be followed by happiness and by the fruits of good living, that
they find any pleasure in it, or that they seek to produce it.
But that ye sorrowed to repentance: It was not mere grief; it was not
sorrow producing melancholy, gloom, or despair; it was not sorrow which
led you to be angry at him who had reproved you for your errors--as is
sometimes the case with the sorrow that is produced by reproof; but it
was sorrow that led to a change and reformation. It was sorrow that was
followed by a putting away of the evil for the existence of which there
had been occasion to reprove you. The word here rendered "repentance"
(\~metanoian\~) is a different word from that which, in 2 Corinthians 7:8, is
rendered, "I did repent," and indicates a different state of mind. It
properly means a change of mind or purpose. Comp. Hebrews 12:17. It denotes
a change for the better; a change of mind that is durable and productive
in its consequences; a change which amounts to a permanent reformation.
See Campbell's Diss. ut supra. The sense here is, that it produced a
change, a reformation. It was such sorrow for their sin as to lead them
to reform, and to put away the evils which had existed among them. It was
this fact, and not that they had been made sorry, that led Paul to
rejoice.
After a godly manner. Marg., "According to God."
See Barnes "2 Corinthians 7:10".
That ye might receive damage by us in nothing. The Greek word rendered
"receive damage" (\~zhmiwyhte\~) means, properly, to bring loss upon
any one; to receive loss or detriment. See Barnes "1 Corinthians 3:15".
Comp. Philippians 3:8. The sense here seems to be, "So that on the
whole no real injury was done you in any respect by me. You were
indeed put to pain and grief by my reproof. You sorrowed. But
it has done you no injury on the whole. It has been a benefit to
you. If you had not reformed; if you had been pained without
putting away the sins for which the reproof was administered; if it
had been mere grief without any proper fruit, you might have said
that you would have suffered a loss of happiness, or you might have
given me occasion to inflict severer discipline. But now you are
gainers in happiness by all the sorrow which I have caused. Sinners are
gainers in happiness, in the end, by all the pain of repentance
produced by the preaching of the gospel. No man suffers loss by
being told of his faults if he repents; and men are under the highest
obligations to those faithful ministers and other friends who tell them
of their errors, and who are the means of bringing them to true
repentance.
{*} "sorry" "grieved you"
{1} "after a godly manner" "For a short time only"
Verse 10. For godly sorrow. "Sorrow according, to God,"
(\~h gar kata yeon luph\~) That is, such sorrow as has respect to God, or is
according to his will, or as leads the soul to him. This is a very
important expression in regard to true repentance, and shows the exact
nature of that sorrow which is connected with a return to God. The phrase
may be regarded as implying the following things:
(1.) Such sorrow as God approves, or such as is suitable to, or
conformable to his will and desires., It cannot mean that it is such
sorrow or grief as God has, for he has none; but such as shall be in
accordance with what God demands in a return to him. It is a sorrow
which his truth is fitted to produce on the heart; such a sorrow as
shall appropriately arise from viewing sin as God views it; such
sorrow as exists in the mind when our views accord with his in regard
to the existence, the extent, the nature, and the ill-desert of sin.
Such views will lead to sorrow that it has ever been committed; and
such views will be "according to God."
(2.) Such sorrow as shall be exercised towards God in view of sin;
which shall arise from a view of the evil of sin as committed against a
holy God. It is not mainly that it will lead to pain; that it will
overwhelm the soul in disgrace; that it will forfeit the favour or lead
to the contempt of man; or that it will lead to an eternal hell; but,
it is such as arises from a view of the evil of sin as committed
against a holy and just God. It is not mainly from the fact
that it is an offence against his infinite majesty. Such sorrow David
had (Psalms 51:4) when he said, "Against thee, thee only have I sinned;"
when the offence regarded as committed against man, enormous as it
was, was lost and absorbed in its greater evil when regarded as
committed against God. So all true and genuine repentance is that which
regards sin as deriving its main evil from the fact that it is
committed against God.
(3.) That which leads to God. It leads to God to obtain forgiveness
--to seek for consolation. A heart truly contrite and penitent seeks God,
and implores pardon from him. Other sorrow in view of sin than that
which is genuine repentance, leads the person away from God. He seeks
consolation in the world; he endeavours to drive away his serious
impressions, or to drown them in the pleasures and the cares of life.
But genuine sorrow for sin leads the soul to God, and conducts the
sinner, through the Redeemer, to him to obtain the pardon and peace
which he only can give to a wounded spirit. In God alone can pardon and
true peace be found; and godly sorrow for sin will seek them there.
Worketh repentance. Produces a change that shall be permanent; a
reformation. It is not mere regret; it does not soon pass away in its
effects, but it produces permanent and abiding changes. A man who
mourns over sin as committed against God, and who seeks to God for
pardon, will reform his life, and truly repent. He who has grief for
sin only because it will lead to disgrace or shame, or because it will
lead to poverty or pain, will not necessarily break off from it and
reform. It is only when it is seen that sin is committed against God,
and is evil in his sight, that it leads to a change of life.
Not to be repented of. \~ametamelhton\~ See Barnes "2 Corinthians 7:8".
Not to be regretted. It is permanent and abiding. There is no occasion to
mourn over such repentance and change of life. It is that which the mind
approves, and which it will always approve. There will be no reason for
regretting it, and it will never be regretted. And it is so. Who ever
yet repented of having truly repented of sin? Who is there, who has
there ever been, who became a true penitent, and a true Christian, who
ever regretted it? Not an individual has ever been known who regretted
his having become a Christian. Not one who regretted that he had become
one too soon in life, or that he had served the Lord Jesus too
faithfully or too long.
But the sorrow of the world. All sorrow which is not toward God, and
which does not arise from just views of sin as committed, against God,
or lead to God. Probably Paul refers here to the sorrow which arises
from worldly causes, and which does not lead to God for consolation.
Such may be the sorrow which arises from the loss of friends or property;
from disappointment, or, from shame and disgrace. Perhaps it may include
the following things:
(1.) Sorrow arising from losses of property and friends, and from
disappointment.
(2.) Sorrow for sin or vice when it overwhelms the mind with the
consciousness of guilt, and when it does not lead to God, and when
there is no contrition of soul from viewing it as an offence against God.
Thus a female who has wandered from the paths of virtue, and involved her
family and herself in disgrace; or a man who has been guilty of forgery,
or perjury, or any other disgraceful crime, and who is detected; a man
who has violated the laws of the land, and who has involved himself
and family in disgrace, will often feel regret, and sorrow, and remorse,
but it arises wholly from worldly considerations, and does not lead to
God.
(3.) When the sorrow arises from a view of worldly consequences merely,
and when there is no looking to God for pardon and consolation. Thus
men, when they lose their property or friends, often pine in grief
without looking to God. Thus when they have wandered from the path of
virtue, and have fallen into sin, they often look merely to the
disgrace among men, and see their names blasted, and their comforts
gone, and pine away in grief. There is no looking to God for pardon or
for consolation. The sorrow arises from this world, and it terminates
there. It is the loss of what they valued pertaining to this world, and
it is all which they had, and it produces death. It is sorrow such as
the men of this World have--begins with this world, and terminates with
this world.
Worketh death. Tends to death, spiritual, temporal, and eternal.
It does not tend to life.
(1.) It produces distress only. It is attended with no consolation.
(2.) It tends to break the spirit, to destroy the peace, and to mar the
happiness.
(3.) It often leads to death itself. The spirit is broken, and the heart
pines away under the influence of the unalleviated sorrow; or under its
influence men often lay violent hands on themselves, and take their lives.
Life is often closed under the influence of such sorrow.
(4.) It tends to eternal death. There is no looking to God; no looking
for pardon. It produces murmuring, repining, complaining, fretfulness
against God, and thus leads to his displeasure, and to the condemnation
and ruin of the soul.
{a} "sorrow worketh repentance" Jeremiah 31:9; Ezekiel 7:16
{b} "sorrow of the world" Proverbs 17:22
Verse 11. For behold this self-same thing. For see in your own case
the happy effects of godly sorrow. See the effects which it produced;
see an illustration of what it is fitted to produce. The construction
is, "For, lo! this very thing, to wit, your sorrowing after a godly
manner, wrought carefulness, clearing of yourselves," etc. The
object of Paul is to illustrate the effects of godly sorrow, to which
he had referred in 2 Corinthians 7:10. He appeals, therefore, to their own
case, and says that it was beautifully illustrated among themselves.
What carefulness. \~spoudhn\~. This word properly denotes speed,
haste; then diligence, earnest effort, forwardness. Here it, is
evidently used to denote the diligence and the great anxiety which they
manifested to remove the evils which existed among them. They
went to work to remove them. They did not sit down to mourn
over them merely, nor did they wait for God to remove them, nor
did they plead that they could do nothing; but they set about the
work as though they believed it might be done. When men are
thoroughly convinced of sin, they will set about removing it with
the utmost diligence. They will feel that this can be done, an,d
must be done, or that the soul will be lost.
What clearing of yourselves, \~apologian\~. Apology. This word properly
means a plea or defence before a tribunal or elsewhere,
Acts 22:1; 2 Timothy 4:16. Tindal renders it, "Yea, it caused you to clear
yourselves." The word here properly means apology for what had been
done; and it probably refers here to the effort which would be made by the
sounder part of the church to clear themselves from blame in what had
occurred. It does not mean that the guilty, when convicted of sin,
will attempt to vindicate themselves, and to apologize to God for
what they have done; but it means that the church at Corinth were
anxious to state to Titus all the mitigating circumstances of the case;
they showed great solicitude to free themselves, as far as could be
done, from blame; they were anxious, as far as could be, to show
that they had not; approved of what had occurred, and perhaps that
it had occurred only because it could not have been prevented. We
are not to suppose that all the things here referred to occurred in
the same individual, and that the same persons precisely evinced
diligence, and made the apology, etc. It was done by the church;
all evinced deep feeling; but some manifested it in one way, and
some in another. The whole church was roused; and all felt, and
all endeavoured, in the proper way, to free themselves from the
blame, and to remove the evil from among them.
Yea, what indignation. Indignation against the sin, and perhaps
against the persons who had drawn down the censure of the apostle. One
effect of true repentance is to produce decided hatred of sin. It is not
mere regret, or sorrow; it is positive hatred. There is a deep
indignation against it as an evil and a bitter thing.
Yea, what fear. Fear lest the thing should be repeated. Fear lest it
should not be entirely removed. Or it may possibly mean fear of the
displeasure of Paul, and of the punishment which would be inflicted if
the evil were not removed. But it more probably refers to the anxious
state of mind that the whole evil might be corrected, and to the dread of
having any vestige of the evil remaining among them.
Yea, what vehement desire. This may either mean their fervent wish
to remove the cause of complaint, or their anxious desire to see the
apostle. It is used in the latter sense in 2 Corinthians 7:7, and according
to Doddridge and Bloomfield this is the meaning here. Locke renders it,
"desire of satisfying me." It seems to me more probable that Paul refers
to their anxious wish to remove the sin, since this is the topic under
consideration. The point of his remarks in this verse is not so much
their affection for him, as their indignation against their sin, and
their deep grief that sin had existed and had been tolerated among
them.
Yea, what zeal. Zeal to remove the sin, and to show your attachment
to me. They set about the work of reformation in great earnest.
Yea, what revenge! Tindal renders this, "it caused punishment." The
idea is, that they immediately set about the work of inflicting
punishment on the offender. The word here used (\~ekdikhsin\~) properly
denotes maintenance of right, protection; then it is used in the
sense of avengement, or vengeance; and then of penal retribution or
punishment. See Luke 21:22; 2 Thessalonians 1:8; 1 Peter 2:14.
In all things, etc. The sense of this is, "You have entirely
acquitted yourselves of blame in this business." The apostle does not
mean that none of them had been to blame, or that the church had been
free from fault, for a large part of his former epistle is occupied in
reproving them for their faults in this business; but he means that, by
their zeal and their readiness to take away the cause of complaint,
they had removed all necessity of further blame, and had pursued such a
course as entirely to meet his approbation. They had cleared
themselves of any further blame in this business, and had become, so
far as this was concerned, "clear," (\~agnouv\~,) or pure.
{c} "godly sort" Isaiah 66:2
{d} "carefulness it wrought" Titus 3:8
{e} "clearing of yourselves" Ephesians 5:11
{f} "indignation" Ephesians 4:26
{g} "fear" Hebrews 4:1
{a} "yea, what zeal" Psalms 52:1; 130:6
{b} "zeal" Revelation 3:19
{c} "revenge" Matthew 5:29,30
{d} "to be clear" Romans 14:18
Verse 12. Wherefore, though I wrote unto you, etc. In this verse Paul
states the main reason why he had written to them on the subject.
It was not principally on account of the man who had done the
wrong, or of him who had been injured; but it was from tender
anxiety for the whole church, and in order to show the deep interest
which he had in their welfare.
Not for his cause that had done the wrong. Not mainly or principally
on account of the incestuous person, 1 Corinthians 5:1. It was not primarily
with reference to him as an individual that I wrote, but from a regard
to the whole church.
Nor for his cause that suffered wrong. Not merely that the wrong
which he had suffered might be rectified, and that his rights might
be restored, valuable and desirable as was that object. The offence
was, that a man had taken his father's wife as his own,
(1 Corinthians 5:1;) and the person injured, therefore, was his father. It is
evident from this passage, I think, that the father was living at the
time when Paul wrote this epistle.
But that our care, etc. I wrote mainly that I might show the deep
interest which I had in the church at large, and my anxiety that it might
not suffer by the misconduct of any of its members. It is from a regard
to the welfare of the whole church that discipline should be
administered,
and not simply with reference to an individual who has done wrong, or an
individual who is injured. In church discipline, such private
interests are absorbed in the general interest of the church at large.
{e} "our care for you" 2 Corinthians 2:4
Verse 13. Therefore we were comforted in your comfort. The phrase,
"your comfort," here seems to mean the happiness which they had,
or might reasonably be expected to have, in obeying the directions
of Paul, and in abe repentance which they had manifested. Paul
had spoken of no other consolation or comfort than this; and the
idea seems to be, that they were a happy people, and would be happy
by obeying the commands of God. This fact gave Paul additional
joy; and he could not but rejoice that they had removed the cause
of the offence, and that they would not thus be exposed to the
displeasure of God. Had they not repented and put away the evil, the
consequences to them must have been deep distress. As it was,
they would be blessed and happy.
And exceedingly the more, etc. Titus had been kindly received, and
hospitably entertained, and had become much attached to them. This was
to Paul an additional occasion of joy. See 2 Corinthians 7:7.
{f} "refreshed by you all" Romans 15:32
Verse 14. For if I have boasted any thing to him, etc. This seems to
imply that Paul had spoken most favourably to Titus of the Corinthians
before he went among them. He had probably expressed his belief that he
would be kindly received; that they would be disposed to listen to him,
and to comply with the directions of the apostle; perhaps he had spoken
to him of what he anticipated would be their liberality in regard to the
collection which he was about to make for the poor saints at Jerusalem.
I am not ashamed. It has all turned out to be true. He has found it
as I said it would be. All my expectations are realized; and you have
been as kind, and hospitable, and benevolent as I assured him you would
be.
As we spake all things to you in truth. Everything which I said to
you was said in truth. All my promises to you, and all my commands,
and all my reasonable expectations expressed to you, were sincere.
I practised no disguise, and all that I have said thus far turned out
to be true.
Even so our boasting, etc. My boasting of your character, and of your
disposition to do right, which I made before Titus, has turned out to be
true. It was as I said it would be. I did not commend you too highly to
him, as I did not overstate the matter to you in my epistle.
{*} "boasted" "gloried"
{+} "boasting" "glorying"
Verse 15. And his inward affection, etc. He has become deeply and
tenderly attached to you. His affectionate regard for you has been
greatly increased by his visit. On the meaning of the word here
rendered "inward affection," (\~splagcna\~, Marg., bowels,)
See Barnes "2 Corinthians 6:12". It denotes here deep, tender attachment, or
love.
How with fear and trembling ye received him. With fear of offending,
and with deep apprehension of the consequences of remaining in sin.
He saw what a fear there was of doing wrong, and what evidence there was,
therefore, that you were solicitous to do right.
{1} "inward affections" "bowels"
{g} "fear" Philippians 2:12
Verse 16. I rejoice, therefore, that I have confidence, etc. I have
had the most ample proof that you are disposed to obey God, and to put
away everything that is offensive to him. The address of this part
of the epistle, says Doddridge, is wonderful. It is designed, evidently,
not merely to commend them for what they had done, and to show them the
deep attachment which he had for them, but in a special manner to prepare
them for what he was about to say in the following chapter respecting the
collection which he had so much at heart for the poor saints at Jerusalem.
What he here says was admirably adapted to introduce that subject. They
had thus far showed the deepest regard for him. They had complied with all
his directions. All that he had said of them had proved to be true.
And as he had boasted of them to Titus, (2 Corinthians 7:14,) and expressed
his entire confidence that they would comply with his requisitions,
so he had also boasted of them to the churches of Macedonia, and
expressed the utmost confidence that they would be liberal in their
benefactions, 2 Corinthians 9:2. All that Paul here says in their favour,
therefore, was eminently adapted to excite them to liberality, and
to prepare them to comply with his wishes in regard to that contribution.
{h} "confidence in you" 2 Thessalonians 3:4; Philemon 8:21
(1.) Christians are bound, by every solemn and sacred consideration, to
endeavour to purify themselves, 2 Corinthians 7:1. They who have the
promises of eternal life, and the assurance that God will be to them
a Father, and evidence that they are his sons and daughters, should
not indulge in the filthiness of the flesh and spirit.
(3.) No man can be a Christian who voluntarily indulges m sin, or in
what he knows to be wrong, 2 Corinthians 7:1. A man who does that, cannot be
aiming at perfection. A man who does that, shows that he has no real
desire to be perfect.
(9.) The way to bring men to repentance, is to present to them the simple
and unvarnished truth, 2 Corinthians 7:8,9. Paul stated simple and plain
truths to the Corinthians. He did not abuse them; he did not censure them
in general terms; he stated things just as they were, and specified the
things on account of which there was occasion for repentance. So if
ministers wish to excite repentance in others, they must specify the sins
over which others should weep; if we wish, as individuals, to feel regret
for our sins, and to have true repentance toward God, we must dwell on
those particular sins which we have committed, and should endeavour
so to reflect on them that they may make an appropriate impression on the
heart. No man will truly repent by general reflections on his sin; no
one who does not endeavour so to dwell on his sins as that they shall
make the proper impression, which each one is fitted to produce on the
soul. Repentance is that state of mind which a view of the truth in
regard to our own depravity is fitted to produce.
(10.) There is a great difference between godly sorrow and the sorrow of
the world, 2 Corinthians 7:10. All men feel sorrow. All men, at some period
of their lives, grieve over their past conduct. Some in their sorrow are
pained because they have offended God, and go to God, and find pardon
and peace in him. That sorrow is unto salvation. But the mass do not look
to God. They turn away from him even in their disappointments, and in
their sorrows, and in the bitter consciousness of sin. They seek to
alleviate their sorrows in worldly company, in pleasure, in the
intoxicating bowl; and such sorrow works death. It produces additional
distress, and deeper gloom here, and eternal woe hereafter.
(12.) It is an evidence of mercy and goodness in God that the
sorrow which is felt about sin may be made to terminate in our
good, and to promote our salvation, 2 Corinthians 7:10,11. If sorrow for sin
had been suffered to take its own course, and had proceeded unchecked,
it would in all cases have produced death. If it had not been for the
merciful interposition of Christianity, by which even sorrow might be
turned to joy, this world would have been everywhere a world of sadness
and of death, Man would have suffered. Sin always produces, sooner or
later, woe. Christianity has done nothing to make men wretched, but it
has done everything to bind up broken hearts. It has revealed a way by
which sorrow may be turned into joy, and the bitterness of grief may be
followed by the sweet calm and sunshine of peace.
(13.) The great purpose of Christian discipline is to benefit the
whole church, 2 Corinthians 7:12. It is not merely on account of the offender,
nor is it merely that the injured may receive a just recompense. It
is primarily that the church may be pure, and that the cause of
religion may not be dishonoured. When the work of discipline is
entered on from any private and personal motives, it is usually
attended with bad feeling, and usually results in evil. When it is
entered on with a desire to honour God, and to promote the purity
of the church; when the whole aim is to deliver the church from
opprobrium and scandal, and to have just such a church as Jesus
Christ desires, then it will be prosecuted with good temper, and
with right feeling, and then it will lead to happy results. Let no
man institute a process of discipline on an offending brother from
private, personal, and revengeful feelings. Let him first examine
his own heart, and let him be sure that his aim is solely the glory
of Christ, before he attempts to draw down the censure of the church
on an offending brother. How many cases of church discipline
would be arrested if this simple rule were observed! And while
the case before us shows that it is important in the highest degree
that discipline should be exercised on an offending member of the
church; while no consideration should prevent us from exercising
that discipline; and while every man should feel desirous that the
offending brother should be reproved or punished, yet this case also
shows that it should be done with the utmost tenderness, the most
strict regard to justice, and the deepest anxiety that the general
interests of religion should not suffer by the manifestation of an
improper-spirit, or by improper motives in inflicting punishment on
an offending brother.
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