2 Corinthians 7
ZerrCBCDavid Lipscomb Commentay On 2nd Corinthians 72 Corinthians 7:1 Having therefore these promises, beloved,—Having the promise of God’ s indwelling, his favors, and that they should be his sons and daughters, he exhorts them to cleanse themselves from all defilement.let us cleanse ourselves from all defilement of flesh and spirit,—Our flesh is defiled when our hands and feet and bodies do the bidding of sin; our spirits, when we contemplate sin with pleasure. Paul warns his readers, not only against all actual contact with sensuality, but also against that consent of the spirit which often defiles the inner life even where there is no outward sin. [The work of purification is frequently referred to as the work of God (Acts 15:9; Eph. 5; 26), but it is plainly taught that this can be done only as those who are cleansed cooperate with him in its accomplishment, for the exhortation is; “ Work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure” (Philippians 2:12-13). If God’ s love as manifested through Christ does not arouse and direct us; if it does not create in us the desire for holiness, and the perseverance to attain it, it is because we refuse to hear and obey him.]perfecting holiness—We must go forward in faithful obedience to perfect ourselves in a holy life. [This does not mean simply to practice, but to complete, to carry to perfection.]in the fear of God.—To do these things we must look to God with reverence and fear. [All contact with impurity is in us a defilement of the temple of God and an insult to the majesty of him who dwells therein. Therefore, fear as well as hope should prompt us to abstain from all sin.]2 Corinthians 7:2 Open your hearts to us:—This refers to the request in 6: 11-13, and he admonishes them to enlarge their hearts with love toward him, and to accept his instructions.we wronged no man,—He had led no man into sin. [These sudden and unexplained denials must have been prompted by charges against him. Some might have thought that by his strict moral teaching, which required abandonment of idolatry and all unjust gains, he had inflicted loss on his readers. Apparently such an accusation had been laid to his charge.]we corrupted no man,—The word used here means that he had corrupted no one’ s morals by his example or arts of seduction; or that he had corrupted no man’ s faith by false teaching.we took advantage of no man.—He had taken advantage of no man to make gain or to defraud.
He was specially careful to avoid all occasion of all suspicion as to the disposition of the money which he had raised from the churches for the relief of the destitute disciples in Judea (2 Corinthians 8:10; 2 Corinthians 8:20), and it is quite likely that the false teachers were ready to insinuate that he appropriated the money to his own use (2 Corinthians 12:16-17).2 Corinthians 7:3I say it not to condemn you:—He did not tell them this to reproach or condemn them for having been estranged in their feelings for him, but because he loved them and wished their highest good, and where there is such abundance of affection there is no room for condemnation.for I have said before, that ye are in our hearts to die together and live together.—He had already told them that his love for them was so earnest and so strong that his heart yearned to live and die with them. So he desired their confidence and love. [To have persons so in one’ s heart that he is ready to die with them, that he has no desire to live without them is one of the strongest tokens of love.]2 Corinthians 7:4 Great is my boldness of speech toward you, great is my glorying on your behalf:—Because he loved them he could speak freely to them.
He had boasted of them to others. He had great rejoicing over them in view of the course they had pursued and of the report he had now received concerning them.I am filled with comfort, I overflow with joy in all our affliction.—They had so changed their course that it filled his heart with comfort, and in the deep afflictions that were upon him, gave him joy. Titus, whom he had sent to see how they were, had returned and brought a good report.2 Corinthians 7:5 For even when we were come into Macedonia our flesh had no relief,—Here he resumes the narrative which was broken off at 2:13. The sudden thanksgiving there is explained here. Titus, whom he had expected to meet him at Troas, had arrived and brought with him cheering news. He was sadly in need of it.
His flesh had no rest until he received the news from Corinth, so that up to that moment the strain had continued. [Flesh as used here is not the seat of sin, but the seat of natural emotions, as dread, anxiety, and fear.]but we were afflicted on every side;—What the troubles were which surrounded him he does not say, but he implies that they were of two kinds.without were fightings, within were fears.—The fights without were probably assaults upon himself, or upon the churches, of the nature of persecution; the fears within, his anxieties about how his letter would be received at Corinth. The condition of the church there might well give him dark forebodings.2 Corinthians 7:6 Nevertheless he that comforteth the lowly, even God, comforted us by the coming of Titus;—While in this harassed state of mind.
God, who remembers to comfort the dejected and dispirited, comforted him by the coming of Titus who brought a good report from Corinth.2 Corinthians 7:7and not by his coming only, but also by the comfort wherewith he was comforted in you,—Titus had apparently gone himself with a sad and apprehensive heart to Corinth; he had been away longer than he had anticipated, and in the interval Paul’ s anxiety had risen to anguish; but in Corinth his reception had been unexpectedly favorable, and when he returned he was able to cheer Paul with a consolation which had already gladdened his own heart.while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more.—Paul was not only comforted, his sorrow had been turned into joy, as he heard Titus tell of the longing of the Corinthians to see him, and their mourning over the pain they had given him by retaining in their fellowship the incestuous man, and of their eagerness to make amends tor their conduct, which caused him to rejoice the more. [The word your has a certain emphasis which suggests a contrast. Before Titus went to Corinth, it was Paul who had been anxious to see them, who had mourned over their moral laxity, who had been passionately interested in cleansing the church he had founded; now it is they who are full of longing to see him, of grief, and moral earnestness; and it is this which explains his joy. The conflict between the powers of righteousness in one great passionate soul and the powers of evil in a lax and fickle community has ended in favor of the righteous; Paul’ s vehemence has prevailed against Corinthian indifference, and made it vehement in all good affections, and he rejoices now in the joy of his Lord.]2 Corinthians 7:8 For though I made you sorry with my epistle, I do not regret it: though I did regret it (for I see that that epistle made you sorry, though but for a season),—This explains why he rejoiced on account of their sorrow. It was not that they sorrowed, but that their sorrow was a godly sort that led them to repentance. The significance of this report from them by Titus was not in the fact of their hurt, but in the fact of their repentance. His epistle in spite of his fears had produced the desired effect.2 Corinthians 7:9I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort,—[Their repentance was a change of will produced by sorrow for sin which led to a reformation.
A change of will produced by other considerations than sorrow for sin, or which fails to produce a change of conduct, is certainly not the repentance of which the apostle spoke.]that ye might suffer loss by us in nothing.—The infliction of pain is, for the time, a damage or loss, unless it be compensated for by subsequent advantage, but instead of producing any injury, the reproof had resulted in the greatest spiritual good. Note the loving interest in these words concerning the temporary pain as having no right to occasion the least distress unless there was absolute need.2 Corinthians 7:10 For godly sorrow worketh repentance unto salvation,—A godly sorrow is produced by faith in God, a sorrow that seeks to please God, to turn from sin to God, so leads to salvation. [God sees sin not only in its consequences, but in itself— a thing infinitely evil, even if the consequences were happiness to the guilty instead of misery.
So sorrow for sin is to see sin as God sees it. It is when we let the light of God’ s truth shine into our hearts and consciences that we may have wholesome sorrow that worketh repentance and salvation and life.]a repentance which bringeth no regret:—Such a repentance is not to be regretted as it brings only good.but the sorrow of the world worketh death.—The sorrow of the world is a sorrow from worldly considerations, fleshly motives. This brings no salvation, but only death. A man steals, he may sorrow for it because he had dishonored God and done wrong to his fellow man. This sorrow would lead to repentance toward God and undo the wrong to man and would save him; but he might sorrow from a worldly motive because it brought on him disgrace, and he might sorrow and cease to steal, and even make restitution in order to gain a good name that he might defraud others. This is worldly sorrow that needs to be turned from because it works death. [Moral and spiritual death, a death which being put in contrast with salvation as the fruit of genuine repentance means eternal death.
In the case of many beside Judas, when the sorrow of the world works despair, existence is felt to be intolerable, and self-destruction sends them to their own place. (Acts 1:25).]2 Corinthians 7:11 For behold, this selfsame thing, that ye were made sorry after a godly sort,—This is an appeal to their own case to show the happy effects of godly sorrow.what earnest care it wrought in you,—It led them to an earnest care as to their course, which stands in striking contrast with their former indifference.yea what clearing of yourselves,—They showed great solicitude to free themselves, as far as could be done from blame, and to remove the evil from among them.yea what indignation,—Indignation that such a thing should have taken place among themselves, and that they had tolerated it so long.yea what fear,—Fear of what measures Paul might take, if he should come among them “ with a rod.” (1 Corinthians 4:21).yea what longing,—[They dreaded his chastisements, yet longed for his coming, whether to receive the merited correction or a restoration to favor through contrition.]yea what zeal,—They set about the work in great earnestness to make up for their past indifference.yea what avenging!—The avenging of those who had led them into wrong.In everything ye approved yourselves to be pure in the matter.—In everything they had shown that they had repented, and were forgiven in the matter. [Not free from blame, but thoroughly in earnest, straightforward and thoroughgoing in the case. This passage is instructive as presenting a clear exhibition of the intimate nature of the fellowship in Christ.
One member committed an offense. The godly sorrow which the apostle describes was the sorrow of the church. The effects which that sorrow wrought was common to the church as such. The believers are one body in Christ Jesus, and “ we, who are many, are one body in Christ, and severally members one of another” (Romans 12:5), “ and whether one member suffereth, all the members suffer with it” (1 Corinthians 12:26), is a matter of common experience.]2 Corinthians 7:12 So although I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong,—Among expositors it is a question as to whether the reference is to Paul and his enemy, or to the incestuous man and his father mentioned in 1 Corinthians 5:1. I think it quite likely refers to the incestuous man.but that your earnest care for us might be made manifest unto you in the sight of God.—He did not write to them out of feeling toward him that did the wrong, nor for him that suffered the wrong; but that his earnest care, that they might stand right before God, might be manifest. On their standing before God, their eternal salvation depended.
The personal feeling of himself, or others, compared with this was a small matter.2 Corinthians 7:13 Therefore we have been comforted:—Inasmuch as they heard him and turned to God and found comfort, he had been comforted in them.and in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been refreshed by you all.—Paul’ s joy had been enhanced by the joy of Titus, whose spirit instead of being depressed by his visit to them, as he feared, was refreshed and strengthened by their course. [Evidently Titus had accepted Paul’ s commission with misgivings. He had spoken encouragingly to Titus of the Corinthians, and he is delighted that their reception of him had shown that his confidence was justified.]2 Corinthians 7:14 For if in anything I have gloried to him on your behalf, I was not put to shame;—He had praised them to Titus, and he had not been put to shame by their showing that they were not worthy of the praise he had bestowed upon them. [He cannot refrain from a passing allusion to the charges of prevarication discussed in the first chapter (verses 15-19); he not only tells the truth about them as Titus had seen, but he has always told the truth to them.]but as we spake all things to you in truth,—All he had said concerning them had proved to be true.so our glorying also which I made before Titus was found to be truth.—[Though spoken incidentally, yet the revelation to the Corinthians that Paul had spoken of them in terms of commendation must have convinced them of his love for them.
This is one of the objects, as appears from the whole epistle, he had much at heart.]2 Corinthians 7:15 And his affection is more abundantly toward you, while he remembereth the obedience of you all, how with fear and trembling ye received him.—And the true spiritual love of Titus for them was increased when he remembered how gladly they received him with fear and trembling lest they had departed from the word of God.2 Corinthians 7:16I rejoice that in everything I am of good courage concerning you.—His confidence in them as Christians had been completely restored by Titus and that caused him true joy. Verse 1 2 Corinthians 7 The first verse of this chapter concludes the paragraph which began at 2 Corinthians 6:14. 2 Corinthians 7:2-4 are a concluding thought connected with Paul’s appeal in 2 Corinthians 6:11-13. Paul’s stern warning to the Corinthians to come out from among the pagans and “be ye separate” (2 Corinthians 6:14 to 2 Corinthians 7:1) came right in the middle of his touching plea for their reciprocation of his love; and despite the widespread scholarly prejudice that views this as something incongruous, it appears exactly where such a blast should have been expected. Coupled with his yearning for a full renewal of their love to him, the demand for their separation from paganism was Paul’s revelation to them of the one thing and the only thing that could have made possible such a renewal. Therefore, such opinions as the following should be rejected: There is no doubt that this passage comes in very awkwardly. When we omit it and when we read straight on from 2 Corinthians 6:13 to 2 Corinthians 7:2 we get perfect sense. This stern section seems out of place with the glad and joyous love of the verses on each side of it[1]Barclay’s objections are similar to the views of many scholars who evidently consider it fashionable to assault the unity of this epistle for such flimsy reasons. Just what, really, is their argument? There are just two arguments in view, and there is nothing important in either one of them. Argument No. 1 is that a person can omit these fifteen verses and get perfect sense out of what is left.
Is that an argument? No! Through the New Testament, there are numerous parentheses, paragraphs, verses, or chapters that could be painted out without destroying the sense and continuity. As a matter of fact, the middle chapter of the Sermon on the Mount, if removed, would not destroy the sense and continuity of Matthew’s gospel; but that certainly does not prove that it does not belong. Certain pages of Barclay’s book could be pasted together without any interruption of sense or continuity. This so-called argument is absolutely worthless and unbecoming to the scholars that stoop to use it. Then, there is Argument No. 2. What is it? “It seems out of place!” However, when the purpose of Paul’s stern section here (the 15 verses) is understood as related to the larger paragraph in which it lies embedded, one has an argument which contradicts the notion that the passage is misplaced. Paul’s order to separate from paganism is as much a part of his plea for the love of the Corinthians, as would be a husband’s plea to an estranged wife to forsake her illicit lover in the very middle of his plea for her affection; and there has never been a critic who could deny it. Argument No. 2, therefore, is also illogical, contrived, forced and unreasonable. It is not the purpose of this work to explore all of the criticisms directed against the New Testament; because a hundred libraries would be insufficient for such a task. This criticism of 2 Corinthians 6:14 to 2 Corinthians 7:1 has been explored because it is absolutely typical of all criticism of sacred Scripture. When you have seen one criticism, you have seen them all! In a lifetime of devoted study in the Holy Bible, this writer has never seen a worthy criticism against the word of God. CHAPTER OUTLINEThe conclusion of Paul’s plea for the love of the Corinthians is given in verses 2 Corinthians 7:1-4; and the rest of the chapter is a resumption of the line of thought that Paul had interrupted at 2 Corinthians 2:14. In 2 Corinthians 7:5-16, he takes up the story of his meeting with Titus in Macedonia, speaking of the comfort and joy derived from that meeting, of his new hope and joy for the Corinthians, and of his appreciation of the corrections they had made in keeping with his instructions. ENDNOTE: [1] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 245. Having therefore these promises, beloved, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1) This is a reiteration of the command to “be ye separate” (2 Corinthians 6:17), only here it is reinforced by Paul’s appeal to the promises certified to the Corinthians because of their status as God’s true temple. Holiness in the fear of God … Only those who are holy shall see God (Hebrews 12:10 Hebrews 12:14). Absolute perfection is required of all who would enter heaven (Matthew 5:48). How then can any man be saved? It is admitted by all that perfection in any absolute sense is impossible for mortal man. The answer lies in the perfection of Jesus Christ; and those who accept his gospel, believing, repenting and being baptized “into Christ” are in that manner made a part of Christ, his spiritual body the church, being in a true senseACTUALLY Christ. In that state of being “in Christ” and fully identified with him, all of the perfection of Christ himself is credited to all of the members of the Lord’s body. That is why Paul could say, “That we may present every man perfect in Christ” (Colossians 1:28). However, Paul did not say that “we WILL present every man” (that is, every Christian), but that “we MAY present,” indicating that Christ’s perfection, while truly available for every Christian, does not pertain to him automatically. That the manner of a person’s life is in some manner determinative appears from what is said here. The practical answer lies in the truth that God will in no case require of a man a perfection which is beyond his power, promising to forgive every sin that a Christian commits; but a Christian must work at it, sincerely and truly, and never stop trying. In all the Bible there is no indication that God will forgive any man for not doing the things which he easily could do, but will not do, or forgive those who continue in presumptuous sin. Paul here commanded the Corinthians to “cleanse themselves” from all defilements of the flesh and to perfect “holiness in the fear of God.” This was not something which would be accomplished apart from themselves, but something they themselves were to do. Verse 2 Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. I say it not to condemn you: for I have said it before, that ye are in our hearts to die together and to live together. Great is my boldness of speech toward you, great is my glorying on your behalf: I am filled with comfort, I overflow with great joy in all our affliction.Open your hearts to us … “This means literally, `make room for us.’"[2] Paul’s immediate mention of wronging, corrupting and taking advantage of “no man” is best understood not as a defense of himself against such charges, but as a contrast between himself and those false teachers at Corinth who were doing those very things. There is an infinite pathos here. Paul was saying, “You find a place in your affections for those who do such things, can you not find also a place for me,"[3] who preached the gospel to you and by whose preaching you were saved? In our hearts to die together and to live together … This was an affirmation of Paul’s love in the idiom known to all times and peoples. Ruth the Moabitess spoke her love to her mother-in-law, “Where thou lodgest, I will lodge …. Where thou diest, will I die, and there will I be buried” (Rth 1:16-17). In the Odes 3:9, of Horace (65-69 B.C.), strong and loving affection was expressed thus: With thee I fain would live; With thee I fain would die.[4]But there is a very significant variation in Paul’s use of that ancient idiom, for in Paul’s words here, death is mentioned first and life later. Broomall was probably correct in his explanation that for the Christian “death must precede eternal life in glory."[5]Glorying, comfort and joy … In 2 Corinthians 7:4, these words indicate that “There rushed upon Paul’s memory the recollection of the good news that Titus had brought”;[6] therefore, he poured out these moving words of appreciation, personal thanksgiving and joy. [2] Frank G. Carver, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), p. 567. [3] E. H. Plumptre, Ellicott’s Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. VII, p. 388. [4] E. H. Plumptre, op. cit., p. 388. [5] Wick Broomall, Wycliffe Bible Commentary (Chicago: Moody Press, 1972), p. 673. [6] E. H. Plumptre, op. cit., p. 388. Verse 5 For even when we were come into Macedonia our flesh had no relief, but we were afflicted on every side; without were fightings, within were fears.Having been unable to link up with Titus at Troas, as he had hoped, Paul had journeyed on into Macedonia; and this is a glimpse of the strong uncertainties and anxieties which assailed him before his meeting with Titus. The genuine reality, pathos and appeal of Paul’s words here are timeless. No wonder they have been incorporated into the hymnology of the church: Just as I am! Though tossed about With many a conflict, many a doubt, With fears within, and foes without, O Lamb of God, I come! I come![7]ENDNOTE: [7] Clarlotte Elliott, Hymn: Just as I Am (Woodworth) (Cincinnati, Ohio: Standard Publishing Company), Hymn No. 131. Verse 6 Nevertheless he that comforteth the lowly, even God, comforted us by the coming of Titus.No joy, however wonderful, could induce Paul to forget the God who had provided it; and this mention of his comfort was accompanied by his acknowledgment of the Father who “comforteth the lowly.” How precious is such an attitude! By the coming of Titus … The importance of this man, to whom one of the sacred books of the New Testament is addressed, suggests additional attention to what is revealed of him. TITUSTitus was a Greek Christian who had been converted by Paul (Titus 1:4), a true friend of the apostle, an able and diligent helper, and his companion on the missionary field. It is not improbable that he was a brother of Luke who wrote the Gospel. Both F. F. Bruce and Sir William M. Ramsay receive the speculation that Titus was Luke’s brother, giving that as the reason why Luke in Acts nowhere mentioned Titus by name, especially in view of the fact that Luke apparently avoided doing so in relating a circumstance (Acts 20:4) where Titus’ name would have been very appropriate.[8]Furthermore, the very first notice of Titus is in Acts 15:2, where Luke referred to him, but not by name; the certainty that Titus was the one mentioned derives from Galatians 2:3. Other New Testament references to Titus are found in 2Timothy and Titus; but his name occurs most frequently (eight times) in 2Corinthians. Titus’ importance in the development of Christianity is seen in the fact that “he was a representative test case”[9] on whether or not Gentiles had to be circumcised to be Christians (Acts 15:13-29). As will appear later in this epistle, Titus was entrusted with very important missions by Paul. He had apparently acted as Paul’s deputy in the business discussed in this chapter; and, at a later time, he was in charge of the work in Crete, where he was living when Paul addressed to him the epistle to Titus. He was loved and respected by Paul, evidently having a character of the most noble aspects, and continuing with the apostle throughout his ministry. Hughes said: “2 Timothy 4:10 indicates that Titus was with Paul for a while during his last imprisonment in Rome."[10][8] Sir William M. Ramsay, St. Paul the Traveler, pp. 38:390. Also, F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 406. [9]; ISBE, p. 2,988. [10] Philip E. Hughes, Paul’s Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 76. Verse 7 And not by his coming only, but also by the comfort wherewith he was comforted in you, while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more.Not by his coming only … It was not the mere presence of Titus, wonderful as that was to Paul, which brought him so much joy, but the good news that Titus revealed regarding the situation in Corinth. Your longing … mourning … zeal for me … Despite the presence of false teachers and bitter enemies of the truth in Corinth, there were those who truly loved Paul, mourned for the shameful sins which had brought disgrace upon them all, and kept up their loving affection for the holy apostle who had broken unto them the bread of life. Verse 8 For though I made you sorry with my epistle, I do not regret it: though I did regret it (for I see that that epistle made you sorry, though but for a season).I did regret it … Some critics cite this as proof that Paul could not possibly have made such a remark about 1Corinthians; but the alleged proof is not here. It was most natural that Paul should have had many tearful regrets about sending a letter which laid bare the immorality and lovelessness of a whole church. It is a safe assumption that none of the scholars who are so dogmatic about this place, denying that it could refer to 1Corinthians - that not one of them ever engaged in such a spiritual effort as that which burdened Paul’s heart when he undertook the discipline of the Corinthians. As any man who ever did such a thing must testify, it is a burden of great anguish and sorrow; it is a time of flowing tears and sorrow and heartbreak; it is a time of deep soul-searching and of bewildering wonderment whether this or that should have been said, should have been written, or should have been done. Any man who has been through it knows exactly what Paul meant by this; and that 1Corinthians is just such a letter as to have provided the grounds of deep misgivings on the part of the apostle who wrote it is a stark fact that cannot be denied. Verse 9 I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.Rejoice … that ye were made sorry … It was not their sorrow which brought Paul’s joy, but the fruit of that sorrow. It had led them to obey his instructions, having produced repentance in their hearts. Verse 10 For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret: but the sorrow of the world worketh death.Repentance unto salvation … It is strange, and at the same time significant, that the apostles always indicated repentance as being “toward,” in the direction of, or “unto” salvation, as here. Peter said that God had granted the Gentiles repentance “unto life”; Mark noted that repentance was “unto the remission of sins” (Mark 1:4); and in Acts 20:21, it is declared that “Both to Jews and to Greeks repentance TOWARD God and faith TOWARD our Lord Jesus Christ” constituted a part of the Pauline testimony to all people. The direction impact of these references cannot be overlooked. Of all the primary steps of obeying the gospel, faith, repentance, confession and baptism, all are said to be “unto” or “toward” salvation, God, Christ and the remission of sins; whereas of baptism alone is it declared that it is “into Christ.” Further comment on the subject of repentance will be found in my Commentary on Hebrews, pp. 17,18, in my Commentary on Luke, pp. 287-290, and in my Commentary on Romans, pp. 367-370, etc. Several important teachings with regard to repentance appear in this verse: (1) Christians who commit sin are commanded to repent, the same being an invariable duty of all people, aliens and Christians alike. In the case of sin, repentance is never waived. (2) Christians who commit sin, until they do repent are not in a saved condition, else the repentance of the Corinthians could not have been said to be “unto” salvation. (3) Repentance is not sorrow for sin, which in many cases is mere “sorrow of the world” due to the inconvenience caused by sin or its discovery. (4) Even godly sorrow is not repentance, but a condition that produces repentance. What then is repentance? It is a change of the will, with regard to sin, preceded by godly sorrow and followed by “fruits worthy of repentance” (Matthew 3:9; also see my Commentary on Matthew, p. 28). Sorrow of the world worketh death … Through remorseful sorrow for sin, Judas committed suicide; and there have been countless other examples of the sorrow of the world working death; but what is mentioned here goes beyond physical consequences and speaks of “eternal death, which is the opposite of salvation” (Romans 5:21).[11]ENDNOTE: [11] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 171. Verse 11 For behold this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, and what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter.“We cannot be certain of the precise significance in the given circumstances of each of the different aspects of the Corinthians’ response to Paul’s letter."[12] Rather than a speculative attempt to explain all of those wonderful results of their repentance in response to apostolic instruction, this writer favors the consideration of this exultant and triumphant exclamation of Paul as an exuberant description of the victory that always appears when people accept the word of God and obey it. Clearing of yourselves … suggests that their wholehearted repentance and prayers had resulted in their complete forgiveness. What indignation … is the indignation against sin which every sincere Christian manifests. What fear … refers to the holy fear of God and reverence for his sacred word. Yea what longing … is a reference to that hungering and thirsting after righteousness, mentioned by the Saviour in the Sermon on the Mount (Matthew 5:6). Yea what zeal … True repentance always results in the multiplication of Christian works; and the conversion of the Corinthians had inspired all of them to redoubled participation in the work of the Lord. Yea what avenging … There is a hint in this that the Corinthians had turned upon their false teachers with the full anger and determination of men aroused to do God’s will and to remove the influence of all persons standing in the way of it. It could be also that Paul felt that their righteous “about face” had in a certain sense avenged him of his own personal enemies and detractors in their city. Certainly, it is wrong to import any vindictiveness into this remark. Ye approved yourselves to be pure in the matter … This has reference to some special event, perfectly known to both Paul and the Corinthians, but hidden as far as the people of all subsequent generations are concerned. We should beware of the gross speculative comments which tell all about what lay behind these words. Hughes’ pertinent comment is: Having taken action, the past was put right and they were in a state of purity so far as the affair (all of that immorality mentioned in the first epistle) was concerned. There is no need for Paul to specify any details, since it is all too familiar to them. Hence he just refers to it as “the matter,” or “the affair."[13]All speculation on this should be rejected, because Paul who knew all of the details covered them here; and those commentators who tell all about it are guilty, not merely of going beyond what is written, but of dishonoring the apostolic reticence as well. Why should they who DO NOT KNOW tell us what Paul who DID KNOW refused to tell? [12] Philip E. Hughes, op. cit., p. 274. [13] Ibid., p. 275. Verse 12 So although I wrote unto you, I wrote not for his cause, that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be manifest unto you in the sight of God.Paul’s avoidance of specifics in this verse was for the very purpose of not focusing attention upon any individual, either wronged or a wrongdoer; and this left the way open for destructive critics, intent on destroying the credibility of the entire epistle, to move in and supply the specifics Paul purposely avoided. Such conduct is not merely reprehensible, but devilish. They assert, for example, that by the words “his cause that suffered the wrong” Paul was referring to himself! The following comment is an example of this type of presumption: When Paul had visited Corinth there had been a ringleader to the opposition. The short, unhappy visit had been poisoned by the activity of one man. This man had clearly personally insulted Paul![14]While true enough that there was a second, and probably “painful” visit, little is known of it. It is extremely doubtful that there was any single ring-leader in Corinth, for there were many factions. The ring-leader is merely a postulation by speculative critics and never really existed. “This man’s” insulting Paul is nonsense. Two verses later in this very paragraph, Paul declared, “I was not put to shame!” (2 Corinthians 7:14).
That, of course, gives the lie to the speculations; so they went to work on that, telling us how broadminded Paul was, how he never held anything against anybody, and that “he did not take the matter personally at all!"[15]Such interpretations of the word of God are sheer foolishness; and we have invented a word for all such speculations. They are pure “fembu”! Wronged … wrong-doer … These words actually applied to many at Corinth, not just a few persons, and absolutely not just one person. There were many who had gone to law against brethren before pagan judges, to mention only one thing; and Paul here purposely resorted to impersonal terms for reasons of tact, his great purpose being, not to open old wounds, but to arouse them to compliance with their duty, which compliance would manifest their “earnest care for Paul in the sight of God.” [14] William Barclay, op. cit., p. 201. [15] Ibid., p. 202. Verse 13 Therefore we have been comforted: and in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been refreshed by you all.Paul’s words here signal a total victory in Corinth. As Filson said: “By you all” (in this 2 Corinthians 7:13), combined with “everything” (2 Corinthians 7:14), “all” (2 Corinthians 7:15) and “in all things” (2 Corinthians 7:16), indicates that the entire church responded to Titus’ appeal and is now loyal to Paul.[16]These expressions by Paul, however, are hyperbole. As will be seen in 2 Corinthians 10, there were still pockets of resistance and much wrong-doing still remaining at Corinth. All the sacred writers used this figure of speech, exaggerating for the sake of emphasis. The first thing that any commentator must learn if he would have any hope of true interpretation is that the sacred writings abound in figures of speech. One cannot progress any further than the third chapter of Matthew (Matthew 3:6) without confronting hyperbole. There it was stated that “Jerusalem, all Judea, and all the region around Jordan; and they were baptized in Jordan.” This, despite the repeated “all,” is hyperbole; because Luke categorically stated, “Howbeit the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized”! (Luke 7:30). We are making a point of this, because Filson, and other challengers of the unity of 2Corinthians, blindly ignore the obvious hyperbole in these verses, construing “all” as inclusive of absolutely everyone in the Corinthian church. And why do they do this? The answer is in Filson’s comment, as follows: This fact argues that 2 Corinthians 10-13 do not belong to this letter, but were more likely part of the earlier “stern letter”; the rebuke of those chapters could hardly be addressed to a church whose entire membership is now as loyal as 2 Corinthians 7:14-16 says it is![17]What Filson here called “this fact” is not a fact at all but a misinterpretation of Paul’s hyperbole; and one may only be amazed at the lengths to which scholars will go in their efforts to deny the unity and integrity of this and other sacred writings. There is utterly no reason for a crass literal construction of Paul’s words here. Such commentators decry the “literalists” and “fundamentalists” for their interpretations of New Testament truth; but, in this case, they themselves are the “literalists” and “fundamentalists,” incapable of recognizing a simple figure of speech. If one gave a party, and “everybody” came, could it then be intelligently stated that nobody went to the football game the same night, because “everybody” went to the party? This is the exact parallel of Filson’s so-called argument in the above quotation. It is this type of FEMBU which discredits much of the exegesis encountered today. [16] Floyd V. Filson, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 362. [17] Ibid. Verse 14 For if in anything I have gloried to him on your behalf, I was not put to shame; but as we spake all things to you in truth, so our glorying also which I made before Titus was found to be truth.Before Titus had gone to Corinth to assist the Corinthians in their reception and obedience with reference to 1Corinthians, Paul had spoken glowingly to Titus, “glorying on behalf” of the Corinthians. All of the complimentary things he had said of them had turned out to be true. That Paul could have gloried on their behalf even before he learned of the correction of their immoralities shows that his glowing compliments, however deserved by some, were not deserved by all of them. This is further reason for understanding Titus’ comforting report as applicable to many, but not to all. I was not put to shame … has the meaning of Paul’s complimentary remarks to Titus about them had proved to be fully justified. Who then is capable of believing that there ever occurred some mysterious fiasco in which “the ring-leader insulted the apostle Paul personally”? More FEMBU! Verse 15 And his affection is more abundantly toward you while he remembereth the obedience of you all, how with fear and trembling ye received him.Paul, in this, spoke of the obedience which had marked the conduct of the Corinthians toward the preaching of Titus, and also a tactful word of Titus’ appreciation of their receiving and obeying him. Obedience of you all … Far from meaning “everybody in the church with no exceptions,” the expression “you all” is merely the grammatical plural of “ye” as it stands in the last clause. It has the meaning of “you” (plural). Incidentally, the only possible plural of “you” in the English language is “you all,” if the number intended is greater than “you two,” “you both,” “you three,” etc. In light of this fact, there are only two possible meanings of “you all” as used here. It is either a simple plural for the Corinthian church; or, if anything more is intended, it would have to be hyperbole. Verse 16 I rejoice that in everything I am of good courage concerning you.The victory had been won; Titus’ mission had succeeded; but the problems that remained could be dealt with in confidence. The many were back on the right road; and, with this fundamental achievement, Paul was fully confident of the future of his precious converts at Corinth. Filson spoke of this as “unqualified assurance”; but encouraging words to weak and sinful Christians like those in Corinth could never have been intended to mean that they were perfect and had no further need of Paul. The very epistle we are studying, which was about to be dispatched to Corinth by the hands of Titus, PROVES that the apostle knew many instances in which they still needed correction, teaching, and disciplining. It is not Paul’s assurance here that proves he could not also have written 2 Corinthians 10-13; but it Isaiah 2 Corinthians 10-13 which prove the nature of the assurance here expressed. It regarded hope, more than it regarded fulfillment.
Questions by E.M. Zerr On 2nd Corinthians 71. What promises are meant by “these” in first verse? 2. On this basis what are they commanded to do ? 3. How many kinds of filthiness are recognized ? 4. State how they might differ from each other. 5. Being thus cleansed what will be perfected ? 6. What fear must be associated with this? 7. State Paul’ s personal request here. 8. What exemptions does he now claim ? 9. Were they done to condemn the Corinthians ? 10. Describe his concern for them. 11. What sort of speech does he use towards them? 12. State what else was great toward them. 13. With what was he filled? 14. Was this caused by relief from tribulation? 15. Was his reception in Macedonia favorable? 16. What part of his being was affected by trials ? 17. Tell why the fights were without instead of within ? 18. From whom did he receive comfort ? 19. By what event did this comfort come? 20. State the word which Titus brought. 21. For what had they been in mourning? 22. What letter is referred to in verse 8 ? 23. Why did this letter make them sorry? 24. Harmonize the two “repents” in this verse. 25. Was their sorrow permanent? 26. In what does Paul rejoice as to their sorrow ? 27. After what manner were they made sorry ? 28. Can godly sorrow cause any damage? 29. Are godly sorrow and repentance the same? 30. How should repentance not be repented of? 31. State the outcome of worldly sorrow. 32. How did their sorrow affect their concern? 33. Who were cleared by it? 34. At what should they have been indignant ? 35. What did they vehemently desire? 36. Harmonize their revenge with Romans 12: 19. 37. How much did they lack of clearing themselves ? 38. Distinguish between the one doing and one suffering wrong. 39. For which did he write the first time? 40. What did he wish to appear unto them ? 41. From what did Paul derive comfort? 42. Whose joy increased his comfort? 43. What had they done for Titus? 44. Of what was Paul not ashamed here? 45. What principle justified this boasting? 46. To whom had he made this boasting? 47. Who had discovered its truth ? 48. How did he discover it? 49. What demonstrations had they given him ? 50. In what does Paul now rejoice?
2 Corinthians 7:1
2 Corinthians 7:1. These promises are the ones mentioned in the last two verses of the preceding chapter. The prospect of such favors from God should be a sufficient motive for all Christians to do their utmost to obtain them. Since our bodies are made in the image of God (Genesis 1:26 Genesis 5:1-2), then a spirit for man was formed within him (Zechariah 12:1), he should wish to keep that body and spirit clean both physically and spiritually. Filthiness is from , which is not used in any other place in the Greek New Testament. Thayer defines it by the single word “defilement,” then explains it to mean “an action by which any thing is defiled.” Since this is the only passage where the word is found, we know that by “anything” the author of the lexicon includes both the flesh and spirit of man. In its application to Christians today, therefore, it would include all false religious teaching, which defiles the spirit, and also that which defiles the body, such as narcotics, opiates and alcohol, when used as a habit. Holiness is commanded here and elsewhere (Hebrews 12:14), therefore we know it is something that can be accomplished today. The word has been perverted by false teachers, and made to mean something of a supernatural or special attainment, that requires a direct operation of the Lord upon the heart of the disciple after he has come into the church. The term is from five different Greek words in the New Testament, but all of them have virtually the same meaning, which is that relation and practice of a Christian that makes him separate from the worldly life of sin. It has the same meaning as the words “righteousness” and “godliness,” and all other terms in the New Testament that are applied to Christians.
2 Corinthians 7:2
Verse 2. Receive us is said in the same sense as chapter 6:12, 13. The three denials of the verse refer to the severe rebukes that the apostle had given them previously; that in so doing he had not done them any injustice.
2 Corinthians 7:3
2 Corinthians 7:3. Speak not to condemn. Paul knew that some of the Judaizers had accused him of such treatment toward the Corinthian church, but he was not making the application to all of them. Said before refers to the passage cited in the preceding paragraph.
2 Corinthians 7:4
2 Corinthians 7:4. Paul felt bold in the sense of being greatly encouraged because of the attitude of the Corinthian church toward his former epistle. It gave him joy and comfort notwithstanding the many tribulations he was suffering for the Gospel.
2 Corinthians 7:5
2 Corinthians 7:5. Flesh had no rest denotes that his discomfort was from the standpoint of his temporal feelings, not that his spiritual state of mind was disturbed. (See the comments at chapter 2:12, 13.) The fightings were the conflicts with visible enemies, and the fears were from his anxiety over the situation at Corinth.
2 Corinthians 7:6
2 Corinthians 7:6. God uses various means to comfort His faithful children. In this case it was done by sending Titus to Paul with the good news of the attitude Of the Corinthian brethren toward the first epistle.
2 Corinthians 7:7
2 Corinthians 7:7. Paul was not selfish in his enjoyment of good news. He found joy in seeing that Titus also was comforted over the good state of the church at Corinth. Earnest desire indicates they wish to do their duty. Mourning refers to their sincere sorrow over their wrong in the matter of the fornicator. Fervent mind toward me denotes a kindly feeling toward Paul, even though he had rebuked them sharply.
2 Corinthians 7:8
2 Corinthians 7:8. A loving parent would regret the necessity of punishing his child, but would not regret having done so. That would be especially true if the punishment produced the desired results. That is the meaning of this verse, for the first epistle caused the Corinthians to be genuinely sorry for their wrongs.
2 Corinthians 7:9
2 Corinthians 7:9. The mere fact that they were made sorry did not cause Paul’srejoicing, but their sorrow was the kind that caused them to repent. After a godly manner means their sorrow was the kind that pleased God; hence the letter from Paul had not damaged them in any way, but rather had bene-fitted them.
2 Corinthians 7:10
2 Corinthians 7:10. Mere sorrow for sin will not cause one to repent, for he may only be sorry he was detected and punished. But if he is sorry for his sin because it is offensive to God, it will cause him to do what he can to make himself right. Such a sorrow is not to be repented of, which means it is not to be regretted. To be sorry only because of being taken in sin is a sorrow of the world, and such a state of mind worketh death, as it did in the case of Judas whose worldly sorrow brought him both physical and spiritual death. (See Matthew 27:3-5; John 17:12; Acts 1:25.)
2 Corinthians 7:11
2 Corinthians 7:11. In the preceding verse the apostle makes only a general reference to the good effect that will be produced by godly sorrow, but in this he specifies a number of fruits of such sorrow. Carefulness means concern and diligence in attending to their duty. Clearing of yourselves all comes from , and Thayer’s definition is, “verbal defence, speech in defence.” Such a speech would be called for only where one is accused of wrongdoing, whether guilty or not. The Corinthians were guilty of wrong in the case of the fornicator, and only by doing their duty could they be able to make their defence. Indignation was felt by them when they were made to realize the guilt of the man they had been tolerating in their fellowship.
Fear means respect for the Lord, and concern over what might result were they not to deal with the guilty man as they should. Zeal is virtually the same in effect as carefulness used above. Revenge means punishment of the guilty man by the proper act of discipline. Romans 12:19 says that vengeance belongs to the Lord, and when a church inflicts scriptural discipline on a guilty member, it is the Lord’s way of administering vengeance upon him. To be clear means to be “pure from every fault” according to Thayer. If a congregation fails to exercise corrective discipline upon a guilty member, his guilt becomes that of the congregation also.
2 Corinthians 7:12
2 Corinthians 7:12. The fornicator at Corinth, and the man whose wife he was wrongfully using, were not the only ones concerned in the sad affair. In 1 Co- rinthians 5:6 it is declared that “a little leaven leaveneth the whole lump,” which refers to this case, and shows that the whole church was affected by the case. Paul wished the brethren to know he had much care on their behalf and hence urged them to do their duty.
2 Corinthians 7:13
2 Corinthians 7:13. Paul found joy in seeing Titus comforted (verse 7), now he has joy over that of the Corinthians, also rejoices that Titus is refreshed or encouraged.
2 Corinthians 7:14
2 Corinthians 7:14. Paul had boasted (spoken words of commendation) of the merits of the church at Corinth, even before the developments were completed. Now he is not ashamed (has no regrets) since his praise of them has been proven true.
2 Corinthians 7:15
2 Corinthians 7:15. Actual obedience is more important than mere professions of agreement. The Corinthians not only showed a friendly attitude toward the epistle of Paul (sent to them by Titus), but confirmed It by doing their duty, and this was also accompanied with friendliness to Titus for having brought the message to them.
2 Corinthians 7:16
2 Corinthians 7:16. Confidence in our brethren is helpful in the struggle against the common enemy, for it strengthens our faith to see that the Gospel has its influence for good upon others.