Exegetical and Hermeneutical Commentary of 2 Corinthians 7:11
For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, [what] clearing of yourselves, yea, [what] indignation, yea, [what] fear, yea, [what] vehement desire, yea, [what] zeal, yea, [what] revenge! In all [things] ye have approved yourselves to be clear in this matter.
11. after a godly sort ] See note on last verse. Also 2Co 7:9.
what carefulness ] Literally diligence (so Tyndale and Grammer; bisynes, Wiclif; moral earnestness, Robertson). See Mar 6:25; Luk 1:39, where it is translated haste.
what clearing of yourselves ] Literally, defence or excuse, but a better translation than that in the text is impossible.
indignation ] or vexation, a sort of feeling between indignation and disgust at themselves for having been ‘puffed up,’ and not having ‘rather mourned that he that had done this deed had not been taken away from among them.’ 1Co 5:2.
fear ] Ne cum virga venirem. Bengel. See 1Co 4:21, and 2Co 7:15. Or, perhaps, fear of God’s wrath. See 2Co 7:1. But cf. note below.
vehement desire ] Rather, longing, i.e. for St Paul’s presence (see Php 1:8; Php 2:26; 1Th 3:6; also ch. 2Co 5:2, 2Co 9:14). The same word in 2Co 7:7 is translated earnest desire. Theophylact detects here another instance of the anxiety of the Apostle not to lay too much stress on his authority. To the idea of fear he immediately subjoins that of affection.
zeal ] ( a fervent mynde, Tyndale). See note on 2Co 7:7.
revenge ] punysshment, Tyndale. The word is used of punishment inflicted by judicial process. See Luk 18:3. Also ch. 2Co 10:6. Such a process had taken place in this case. Cf. 1Co 5:4-5, with 2Co 2:6. Bengel remarks that the six results mentioned by the Apostle fall into three pairs. The first two relate to their feelings towards themselves, the next to their feelings towards the Apostle, the last to their feelings towards the offender and his offence.
Fuente: The Cambridge Bible for Schools and Colleges
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 suited 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 2Co 7:10. He appeals, therefore, to their own case, and says that it was beautifully illustrated among themselves.
What carefulness – ( spouden). 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 people are thoroughly convinced of sin, they will set about removing it with the utmost diligence. They will feel that this can be done, and must be done, or that the soul will be lost.
What clearing of yourselves – ( apologian). Apology. This word properly means a plea or defense before a tribunal or elsewhere; Act 22:1; 2Ti 4:16. Tyndale 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 had 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 individuals, 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 endeavored 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 2Co 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! – Tyndale renders this: it caused punishment. The idea is, that they immediately set about the work of inflicting punishment on the offender. The word used here ( ekdikesis) probably denotes maintenance of right, protection; then it is used in the sense of avengement, or vengeance; and then of penal retribution or punishment; see Luk 21:22; 2Th 1:8; 1Pe 2:14.
In all things … – 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 ( hagnous) or pure.
Fuente: Albert Barnes’ Notes on the Bible
2Co 7:11
For ye sorrowed after a godly sort.
The internal workings of genuine repentance
The Bible says a deal about repentance.
1. Its nature (Job 42:5; Psa 51:1-19.; Eze 36:35; Mat 26:24; Luk 15:35; Luk 18:13; 2Co 7:9).
2. Its necessity (Eze 14:6; Mat 3:1; Mat 4:17; Luk 13:13; Act 3:19; Rev 2:5, &c.).
3. Its internal working as here.
I. Solicitude. What carefulness! Men who have repented are no longer unconcerned about spiritual matters, but are cautious, careful, diligent. The necessity of carefulness may be argued from–
1. The corrupting influences of social life.
2. The agency of tempting spirits.
3. The remaining depravity of our own nature. This is tinder for the devils fire, a fulcrum for the devils lever. Hence be careful.
II. Deprecation. What clearing of yourselves–how anxious to show your disapproval of the evil of which you have been guilty. Thus genuine repentance ever works.
III. Anger. What indignation! Repentance generates a deadly hatred to evil. We have little faith in the moral excellency of those who cannot go into flames of indignation whenever the wrong appears before them: Strong love for the thing loved necessitates strong hatred for the thing hated. Dante, who loved well because he hated, hated wickedness because he loved. When a repentant soul muses not only on the sins of others, but on his own, the fires of indignation kindle into a blaze.
IV. Dread. What fear! Fear, not of suffering but of sin. This fear is the highest courage, and also love dreading to displease the object of its affection.
V. Earnestness. What vehement desire!–what longing for a higher life! What zeal!–what intense desire to eschew the wrong and to pursue the right! What revenge! What a craving to crush the wrong! All these expressions mean intense earnestness about spiritual matters which is rare and praiseworthy. Genuine repentance is antagonistic to indifferentism. (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. What carefulness it wrought in you] Carefulness of obeying my directions, 2Co 7:15; yea, what clearing of yourselves from guilt by inflicting censures on the guilty person, and putting away evil from among you, 1Co 5:13; yea, what indignation against him who had dishonoured his profession, and defiled the Church; yea, what fear of my displeasure, and the rod which I threatened, 1Co 4:21; yea, what vehement desire to rectify what was amiss in this matter, 2Co 7:7; yea, what zeal for me; yea, what revenge in punishing the delinquent. See Whitby.
In all things, c.] In the whole of your conduct in this affair since ye have received my letter, ye have approved yourselves to be clear, ; not only to be clear of contumacy and obstinate persistance in your former conduct, but to have done all in the compass of your power to rectify the abuses which had crept in among you. The Corinthians were not clear, i.e. innocent or void of blame in the fact, but they were clear of all blame in their endeavours to remove the evil.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle having showed the mischievous effects of worldly sorrow, all which he comprehended under the word death, here showeth the blessed effects of that sorrow which is according to God.
What carefulness it wrought in you! The first he mentioneth is great carefulness, both to make our peace with God for our former violations of his law, (using all means he hath prescribed and directed thereunto), and also to preserve our peace, by avoiding the like breaches for the time to come.
What clearing of yourselves! The Corinthians sorrow might work in some of them a clearing or purging themselves of that guilt which other members of that church had incurred. But there is another clearing of ourselves, which true repentance worketh, not by denying the fact, but by confessing it, with taking shame to ourselves; which, though it be not a clearing of a person from the fact, yet, through Divine grace, joined with a reformation, it is a clearing him from the guilt thereof.
What indignation! What a displeasure against yourselves for your follies!
What fear! Not so much of the wrath of God, as lest you should again fall into the like temptations, and be overcome by them.
What vehement desire! What hearty prayers to God, that for the time to come you might be kept from the like temptations!
What zeal! What warmth and great degrees of all sanctified affections; love to God, hatred of sin, fear of offending God, desire to please him!
What revenge! What acts of discipline, fasting, denying of yourselves in some lawful things wherein you may have offended, or the too free use of which may have been to you occasions of offending.
In all things ye have approved yourselves to be clear in this matter; by these acts, though some of you have been to be blamed, yet the body of you have showed yourselves clear of this matter; or though all of you have been formerly too guilty of some things I have charged you with, yet you have cleared yourselves both to God, who imputeth no sin to him that confesseth his sin and forsaketh it, and to me, who am abundantly satisfied with your declared sorrow, repentance, and reformation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Confirmation of 2Co7:10 from the Corinthians’ own experience.
carefulnesssolicitude,literally, “diligence”; opposed to their past negligence inthe matter.
in youGreek“for you.”
yeanot only”carefulness” or diligence, but also “clearingof yourselves,” namely, to me by Titus: anxiety to show youdisapproved of the deed.
indignationagainst theoffender.
fearof the wrath ofGod, and of sinning any more [SCLATERand CALVIN]; fear of Paul[GROTIUS], (1Co 4:2;1Co 4:19-21).
vehement desirelongingfor restoration to Paul’s approval [CONYBEAREand HOWSON]. “Fear”is in spite of one’s self. “Longing desire” is spontaneous,and implies strong love and an aspiration for correction [CALVIN].”Desire” for the presence of Paul, as he had giventhem the hope of it (1Co 4:19;1Co 16:5) [GROTIUSand ESTIUS].
zealfor right and forGod’s honor against what is wrong. Or, “for the good of the soulof the offender” [BENGEL].
revengeTranslate,“Exacting of punishment” (1Co 5:2;1Co 5:3). Their “carefulness”was exhibited in the six points just specified: “clearing ofthemselves,” and “indignation” in relation tothemselves; “fear” and “vehement desire” inrespect to the apostle; “zeal” and “revenge” inrespect to the offender [BENGEL];(compare 2Co 7:7).
In allthe respectsjust stated.
clearGreek,“pure,” namely, from complicity in the guilty deed.”Approved yourselves,” Greek, “commendedyourselves.” Whatever suspicion of complicity rested on you(1Co 5:2; 1Co 5:6)through your former remissness, you have cleared off by your presentstrenuousness in reprobating the deed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For behold, this selfsame thing, that ye sorrowed after a godly sort,…. The apostle proceeds to describe godly sorrow by its effects, which are so many evidences of the sincerity and genuineness of it; some of the things mentioned are peculiar to the case of the Corinthians, and others common to evangelical repentance in any:
what carefulness it wrought in you; to remove the incestuous person from communion with them, which they were very negligent of before; to sin no more after this sort; to keep up, for the future, a more strict and regular discipline in the church; to perform good works in general, and not to offend God:
yea, what clearing of yourselves; not by denying the fact, or lessening, or defending it; but by acknowledging their neglect, praying it might be overlooked, declaring that they were not partakers of the sin; nor did they approve of it, but disliked and abhorred it, and were highly pleased with the method the apostle advised to:
yea, what indignation; not against the person of the offender, but against his sin; and not his only but their own too, in not appearing against him, and taking notice of him sooner; and particularly that they should act in such a manner, as to deserve the just rebuke of the apostle:
yea, what fear; not of hell and damnation, as in wicked men and devils, who repent not; but of God, and of grieving his ministers; and lest the corruption should spread in the church, as the apostle had suggested, “a little leaven leavens the whole lump”;
yea, what vehement desire; of seeing the apostle; of giving him full satisfaction; of behaving in quite another manner for the time to come; and to be kept from evil, and to honour God by a becoming conversation:
yea, what zeal; for God and his glory; for restoring the discipline of the church: for the doctrines of the Gospel; for the ordinances of Christ’s house; for the supporting the character of the apostle, and other ministers of the word, against the false apostles:
yea, what revenge; not of persons in a private way, vengeance belongs to God; but of all disobedience, particularly that of the unhappy criminal among them, which has shown in the punishment inflicted on him by many:
in all things ye have approved yourselves to be clear in this matter; of the incestuous person: it appeared plainly that they did not consent to, and approve of his sin; and though at first they were unconcerned about it, did not mourn over it as they ought, nor make such haste to deal with the offender as they should, yet having discovered true repentance for their sloth, negligence, and indulgence, they are acquitted, and stand, in the apostle’s view of them, as if they had not offended.
Fuente: John Gill’s Exposition of the Entire Bible
This selfsame thing ( ). “This very thing,” “the being made sorry according to God” ( , articular first aorist passive infinitive with which agrees and the proleptic subject of the verb .
Earnest care (). Diligence, from , to hasten. Cf. Ro 12:11.
Yea (). Not adversative use of , but copulative as is common (half dozen examples here).
Clearing of yourselves (). In the old notion of (self-vindication, self-defence) as in 1Pe 3:15.
Indignation (). Old word, only here in N.T. From (Mr 10:14, etc.).
Avenging (). Late word from , to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Lu 18:7, to secure punishment (1Pe 2:14).
Pure (). Kin to (, to reverence), immaculate.
Fuente: Robertson’s Word Pictures in the New Testament
Sorrowed [] . Rev., correctly, were made sorry. The verb is in the passive voice, and is so rendered by the A. V. in ver. 9, but, inconsistently, sorrowed in the next clause.
Carefulness [] . See on diligence, Rom 12:8. Rev., earnest care.
Clearing of yourselves [] . See on 1Pe 3:15. Exculpation or self – defense from complicity with the incestuous person by their neglect and refusal to humble themselves.
Indignation [] . Only here in the New Testament. Compare the kindred verb ajganaktew to be indignant, Mt 20:24; Mr 10:14, etc.
Revenge [] . An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luk 18:3; Luk 21:22. The word has, however, the sense of requital (see on Rom 12:19; compare 2Th 1:8), and carries with it, etymologically, the sense of vindication, as Luk 18:7,
2Co 7:8Bengel remarks that the six results of godly sorrow fall into pairs : clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender.
Fuente: Vincent’s Word Studies in the New Testament
1) “For behold this self-same thing “ (idou gar auto touto) “For observe (behold) this very thing,” consider it and practice it in life. Acknowledge and request forgiveness and turn away from wrong when overtaken in it, 1Jn 3:8-9.
2) “That ye sorrowed after a godly sort “ (to kata theon lupethenai) “That you all grieved after or according to a godly manner,” Pro 16:6; Mat 6:29. Let sorrow for sin be genuine, lead to a change of conduct, a quitting of the sin.
3) “What carefulness it wrought in you “ (posen kateirgasato humin spouden) “what earnestness it produced or worked out in you all,” to obey God’s instructions to put away the fornicator, 1Co 5:9; 1Co 5:13; 2Co 2:1-11.
4) “What clearing of yourselves,” (alla apologian) “But what defence;” of their name, reputation, and influence upon excluding the erring brother, 1Co 5:4-5; Gal 6:1.
5) “Yea, what indignation,” (alla aganklesin) “yea, what vexation,” for not having rid themselves of the fellowship of the fornicator before they did.
6) “Yea, what fear,” (alla, phobon) “yea what fear,” reverential or respectful fear, of Paul’s reproof, 1Ti 5:20; “rebuke, – that others also may fear.”
7) “Yea, what vehement desire, yea what zeal, yea what revenge!” (alla epipothesin alla selon alla ekdikesin) “but eager desire, yea zeal, yea vengeance or revenge,” desire for Paul’s presence and zeal on God’s behalf -revenge means “meeting out of justice.”
8) “In all things ye have approved yourselves to be clear in this matter,” (en panti suneotesate,heautous hagious einai to pragmati) “in everything you all commended yourselves to be pure (morally clean) in the affair, repudiating the sin.
Fuente: Garner-Howes Baptist Commentary
11. What earnest desire it produced in you I shall not enter into any dispute as to whether the things that Paul enumerates are effects of repentance, or belong to it, or are preparatory to it, as all this is unnecessary for understanding Paul’s design, for he simply proves the repentance of the Corinthians from its signs, or accompaniments. At the same time he makes sorrow according to God to be the source of all these things, inasmuch as they spring from it — which is assuredly the case; for when we have begun to feel self-dissatisfaction, we are afterwards stirred up to seek after the other things.
What is meant by earnest desire, we may understand from what is opposed to it; for so long as there is no apprehension of sin, we lie drowsy and inactive. Hence drowsiness or carelessness, or unconcern, (646) stands opposed to that earnest desire, that he makes mention of. Accordingly, earnest desire means simply an eager and active assiduity in the correcting of what is amiss, and in the amendment of life.
Yea, what clearing of yourselves Erasmus having rendered it satisfaction, ignorant persons, misled by the ambiguity of the term, have applied it to popish satisfactions, whereas Paul employs the term ἀπολογίαν , ( defense.) It is on this account that I have preferred to retain the word defensionem , which the Old Interpreter had made use of. (647) It is, however, to be observed, that it is a kind of defense that consists rather in supplication for pardon, than in extenuation of sin. As a son, who is desirous to clear himself to his father, does not enter upon a regular pleading of his cause, but by acknowledging his fault excuses himself, rather in the spirit of a suppliant, than in a tone of confidence, hypocrites, also, excuse themselves — nay more, they haughtily defend themselves, but it is rather in the way of disputing with God, than of returning to favor with him; and should any one prefer the word excusationem , ( excuse,) I do not object to it; because the meaning will amount to the same thing, that the Corinthians were prompted to clear themselves, whereas previously they cared not what Paul thought of them.
Yea, what indignation (648) This disposition, also, is attendant on sacred sorrow — that the sinner is indignant against his vices, and even against himself, as also all that are actuated by a right zeal (649) are indignant, as often as they see that God is offended. This disposition, however, is more intense than sorrow. For the first step is, that evil be displeasing to us. The second is, that, being inflamed with anger, we press hard upon ourselves, so that our consciences may be touched to the quick. It may, however, be taken here to mean the indignation, with which the Corinthians had been inflamed against the sins of one or a few, whom they had previously spared. Thus they repented of their concurrence or connivance.
Fear is what arises from an apprehension of divine judgment, while the offender thinks — “Mark it well, an account must be rendered by thee, and what wilt thou advance in the presence of so great a judge?” For, alarmed by such a consideration, he begins to tremble.
As, however, the wicked themselves are sometimes touched with an alarm of this nature, he adds desire This disposition we know to be more of a voluntary nature than fear, for we are often afraid against our will, but we never desire but from inclination. Hence, as they had dreaded punishment on receiving Paul’s admonition, so they eagerly aimed at amendment.
But what are we to understand by zeal? There can be no doubt that he intended a climax. Hence it means more than desire Now we may understand by it, that they stirred up each other in a spirit of mutual rivalry. It is simpler, however, to understand it as meaning, that every one, with great fervor of zeal, aimed to give evidence of his repentance. Thus zeal is intensity of desire.
Yea, what revenge What we have said as to indignation, must be applied also to revenge; for the wickedness which they had countenanced by their connivance and indulgence, they had afterwards shown themselves rigorous in avenging. They had for some time tolerated incest; but, on being admonished by Paul, they had not merely ceased to countenance him, but had been strict reprovers in chastening him, — this was the revenge that was meant. As, however, we ought to punish sins wherever they are, (650) and not only so, but should begin more especially with ourselves, there is something farther meant in what the Apostle says here, for he speaks of the signs of repentance. There is, among others, this more particularly — that, by punishing sins, we anticipate, in a manner, the judgment of God, as he teaches elsewhere, If we would judge ourselves, we would not be judged by the Lord. (1Co 11:31.) We are not, however, to infer from this, that mankind, by taking vengeance upon themselves, compensate to God for the punishment due to him, (651) so that they redeem themselves from his hand. The case stands thus — that, as it is the design of God by chastising us, to arouse us from our carelessness, that, being reminded of his displeasure, we may be on our guard for the future, when the sinner himself is beforehand in inflicting punishment of his own accord, the effect is, that he no longer stands in need of such an admonition from God.
But it is asked, whether the Corinthians had an eye to Paul, or to God, in this revenge, as well as in the zeal, and desire, and the rest. (652) I answer, that all these things are, under all circumstances, attendant upon repentance, but there is a difference in the case of an individual sinning secretly before God, or openly before the world. If a person’s sin is secret, it is enough if he has this disposition in the sight of God; on the other hand, where the sin is open, there is required besides an open manifestation of repentance. Thus the Corinthians, who had sinned openly and to the great offense of the good, required to give evidence of their repentance by these tokens.
(646) “ Nonchalance, ou paresse, ou asseurance qui procede de stupidite;” — “Carelessness or indolence, or confidence arising from stupidity.”
(647) Wiclif, (1380,) following the Vulgate, reads, defendynge. — Ed.
(648) “ Voire marrissement. Il y a proprement au Grec, Indignation ou courroux;” — “ Yea what concern. It is properly in the Greek, Indignation or wrath.”
(649) “ Qui ont vn bon et sainct zele;” — “Who have a good and holy zeal.”
(650) “ En quelque personne qu’ils soyent trouuez;” — “In any person in whom they are found.”
(651) “ La peine qu’il leur pourroit iustement imposer;” — “The punishment which he could justly have inflicted upon them.”
(652) “ Et autres affections yci nominees;” — “And other dispositions here mentioned.”
Fuente: Calvin’s Complete Commentary
(11) That ye sorrowed after a godly sort.Better, as before, that ye sorrowed after the will of God. The series of emotional words that follow represent the Apostles estimate of what he had heard from Titus. There was (1) earnestness where there had been indifference to evil, or even approval of it (1Co. 5:2); and this was shown (2) in the vindication of their conduct which they had sent through Titus, and (3) in their stern indignation against the offender; (4) in their fear, partly of the supernatural chastisement which St. Paul had threatened, partly of the judgment of God, which was against such things; (5) in the longing to have him once more among them which mingled with their fear; (6) in their new zeal for the law of purity; (7) in their actual vengeance, i.e., their sentence of condemnation passed upon the offender.
To be clear in this matter.Literally, in the matter, possibly with exclusive reference to the sin condemned in 1Co. 5:1-5, but possibly also, as in 1Th. 4:6, as an euphemistic expression for the sin of impurity generally.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Thing Fact, circumstance.
Carefulness Where there heretofore had been carelessness, viz., in not expelling the adulterous offender.
Clearing From his guilt; either by showing to Titus that you had no responsibility for it, or by promptly proceeding to expel it.
Indignation At the sin.
Fear Of the divine penalty from the apostle’s interdict.
Desire Longing for Paul’s presence.
Zeal Earnest purpose to punish the transgressor.
Revenge Used here in a good sense for justice against the guilty.
Clear Free from blame in the final result.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For behold, this selfsame thing, that you were made sorry after a godly sort. What earnest care it wrought in you, yes, what clearing of yourselves, yes, what indignation, yes, what fear, yes, what longing, yes, what zeal, yes, what avenging! In everything you approved yourselves to be pure in the matter.’
He now analyses for them what the result of their repentance had been. They were concerned enough to examine themselves thoroughly, and to seek to clear themselves (apologia) by their change of heart. The term apologia, from which we obtain our word “apology”, is commonly used of a reasoned statement in defence of something or someone. Perhaps they were pointing out that Paul had in fact taken it as worse than it was, and that they regretted that they had given this impression.
They had become filled with ‘indignation’ (aganaktesis), a word which is found only here in the New Testament and refers to deep vexation or profound displeasure. But at whom was their indignation levelled? Probably at the main offender, and perhaps at the disgruntled minority or the rival missionaries, who had quite possibly egged the wrongdoer on. But it could be that their indignation was first aimed at themselves, and those who should have guided them better. They may well have been angry with themselves, asking, “How could we have done this?”
They had also revealed their “fear” ( phobos). But of what were they afraid? It could be that they feared divine reprisals for rejecting God’s representative. They had become conscious that they had shamed God’s Apostle. Or it could be that they stood in dread of what Paul would do when he came. For while they had possibly not all taken the man’s side against Paul, they had done nothing to support Paul either.
‘Longing’ and ‘zeal’ are repeated from 2Co 7:7, expressed and expended in seeking to put things right. But zeal to do what? Three possibilities are suggested. Paul may be thinking of the church’s eagerness to discipline the offending party, or he may have in view the Corinthians’ current zealous support for him in the face of his detractors, or he could be referring to their enthusiasm in carrying out his instructions. Probably all three are to be seen as in mind. The apathy that they had exhibited on Paul’s last visit had now become an eagerness by the many to demonstrate their support (2Co 2:6). Indeed their overzealousness in disciplining the wrongdoer had to be restrained.
‘Avenging’ (ekdikesis) can mean either to take revenge or to punish. The reference is probably to disciplining the guilty party for his behaviour, to right the wrong that had been done. Eagerness to see justice done might be seen as catching the sense. Paul’s choice of terms may point to some kind of formal disciplinary action decided on and carried out by the congregation (see 2Co 2:6), such as the withholding of church privileges.
‘In everything you approved yourselves to be pure in the matter.’ Not necessarily originally, but now that they had come to their senses. Hagnos (“pure, chaste, holy”) plus einai (“to be”) carries the sense of legal blamelessness. The Corinthians’ overall response was now sufficient to clear them of blame (NEB) and prove themselves guiltless (RSV).
This was what cause him joy, that their sorrow had been of a godly sort, of a kind produced by God (‘a sorrow according to God’), and that it had therefore produced outstanding results.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 7:11. Yea, what revenge? What punishment!namely, of the incestuous person. Heylin. The word clear in this verse answers very well to the word in the Greek: but then, “to be clear,” in English is generally understood to signify, “not to have been guilty;” which could not be the sense of the Apostle, he having charged the Corinthians so strongly in his first epistle. His meaning must therefore be, that they had now resolved on a contrary course, and were so far clear; that is, were set right, and in a good disposition again, as he describes it in the former part of this verse; and therefore the expression , which we render in this matter, might perhaps better be rendered in fact; that is, “by your sorrow, your fear, &c.” It cannot well be translated in this matter, understanding thereby the punishment of the fornicator,for that was not the matter of which St. Paul had been speaking; but the Corinthians siding with the false apostle against him, had been the subject of the preceding part of this, and of the three or four foregoing chapters, wherein he justifies himself against their slanders, and invalidates the pretences of the adverse party. This is what lay chiefly upon his heart, and what he labours both in this and the former epistle to rectify, as thefoundation of all the disorders among them; and consequently is that wherein he rejoices to find them all set right. Indeed, in the immediately following verse he mentions his having written to them concerningthe fornicator, but it is only as an argument of his kindness and concern for them; but that which was the great cause of his rejoicing, was the breaking the faction, and the reuniting them all to himself in Christ; which he expresses in the word all, emphatically used, 2Co 7:13; 2Co 7:15 and thence he concludes thus; I rejoice, therefore, that I have confidence in you in all things, 2Co 7:16. His mind was now at rest: the partisans of his opposer having forsaken that leader in whom they had so much gloried, and being all through the blessing of God now come over to him, he doubted not but all would go well, and therefore here drops the subject.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 7:11 . What has just been said of the godly sorrow is now proved by experience from the instance of the readers themselves. For see, this very thing (nothing else), the having been afflicted with godly sorrow , etc. The emphatic use of the preparatory before infinitives is very common in classic writers. See Khner, II. p. 330; Breitenb. ad Xen. Oec . 14. 10.
] not: among you , but: vobis .
] activity , namely, to efface and make amends for the offence, as opposed to their previous negligence in regard to the incestuous perso.
] yea rather, imo , corrective, and thereby advancing beyond the last idea (comp. 1Co 3:2 ; Joh 16:2 ). Paul feels that he has said too little by using . The co-ordinate repetition of before each point lays on each a special emphasis. Comp. on 1Co 6:11 .
] , Chrysostom and Theophylact rightly say; but we must at the same time observe that they have answered for themselves in the first instance to Titus , and through him to Paul (that they were not partakers in the guilt of the incestuous person). Billroth understands the de facto exculpation by the adjudging of punishment to the transgressor. An arbitrary view, and opposed to the context ( ). Ewald, in accordance with his assumption of a letter in reply now lost, refers it to the latte.
] displeasure, vexation , that such a disgraceful thing had been carried on in the churc.
] “ne cum virga venirem” (Bengel), namely, in the event of the state of things not being amended (1Co 4:21 ), or even of new transgressions. Comp. Chrysostom and Theophylact. The explanation: fear of God’s punishments (Pelagius, Calvin, Flatt, Olshausen), is at variance with the context ( .).
.] as in 2Co 7:7 , longing after the apostle’s comin.
] not as in 2Co 7:7 , where is associated with it, but, as is suggested by the following (punishment of the transgressor): disciplinary zeal against the incestuous person, not zeal in general for the honour of Christ, of the church, and of the apostle (Osiander). The six objects introduced by go logically in pairs, so that . and . relate to the disgrace of the church, and . to the apostle, and and to the incestuous person, the latter, however, without the arbitrary distinction drawn by Bengel, that refers to the good of his soul, and . only to his punishment for his transgression. is the zeal for bot.
. . .] a judgment on the whole matter added asyndetically, and so with the more weight (Dissen, ad Pind. Exc . II. p. 278): in every respect you have proved that you yourselves are innocent as regards the matter in question . By this the Corinthians are acquitted from positive participation in the offence; they could not be acquitted (comp. 1Co 5:6 ) of a negative participation (through toleration and connivance), but this is not further touched on in accordance with his purpose, which is here throughout conciliator.
] you for your own person , as opposed to the evil-doer.
On , with the accusative and infinitive, comp. Diod. Sic. i. 96, xiv. 45. Without (comp. Gal 2:18 ) the attribute would appear as purely objective , as the proved fact ; with the expression is subjective , denoting the relation from the standpoint of the readers. Comp. in general, Krger, 65, 1. 4.
The dative is that of ethical reference, expressing the matter with respect to which what is affirmed takes place. See Matthiae, p. 876; Bernhardy, p. 84. Comp. , Rom 6:20 ; Mat 5:8 . This, at the same time, in opposition to Rckert’s assertion that (see the critical remarks) cannot be dispensed with. On the term itself, Bengel rightly remarks: “indefinite loquitur de re odiosa.” Comp. 2Co 2:5 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.
Ver. 11. What carefulness ] Gr. what study, which (saith Cicero) is an earnest and serious bending and applying of the mind to something with a great deal of delight, , Vehemens ad aliquam rem magna cum voluptate applicatio. It is rendered here carefulness, not that of diffidence, but that of diligence, putting a man upon those wholesome thoughts, What have I done? what shall I do? &c.
Yea, what clearing ] Gr. apology or defence. The old interpreter renders it satisfaction. It may be (saith Mr Bradford) he meant a new life, to make amends thereby to the congregation offended. As the devil is called the accuser, so the Spirit is called the Comforter or pleader for us; because as he maketh intercession in our hearts to God, so upon true repentance he helpeth us to make apology for ourselves; not by denying our sins or defending them, but by confessing and disclaiming them, as a child to his father.
Yea, what indignation ] Or stomach, as Ephraim, Jer 31:19 . The publican who smote himself upon the breast, he would have knocked his corruptions, if he could have come at them, as those, Isa 30:22 , that polluted the idols that they had perfumed, and said unto them, Get you hence, be packing. “What have I to do any more with idols?”Hos 14:8Hos 14:8 . Out-of-doors with this Tamar, here is no room for her. So foolish was I, and so very a beast, saith David, Psa 73:22 . How angry and hot was he against himself,2Sa 24:102Sa 24:10 .
Yea, what fear ] Of God’s heavy displeasure, and of doing any more so. The burnt child dreads the fire. He that hath been stung, hates a snake.
Yea, what vehement desire ] As that of Rachel after children, as that of David after the water of the well of Bethlehem, as that of the hunted hind after the water brooks, Psa 42:1 . David panted and fainted after God. That martyr cried out, None but Christ, none but Christ.
Yea, what zeal ] Which is an extreme heat of all the affections for and toward God. David’s zeal ate him up. Paul was just as mad for Christ as ever he had been against him, 2Co 5:13 ; cf. Act 26:11 .
Yea, what revenge ] Out of the deepest self-abhorrence, buffeting the flesh, and giving it the blue-eye, as St Paul (that crucifix of mortification) once did. Thus the women parted with their lookingglasses,Exo 38:8Exo 38:8 . Mary Magdalen wiped Christ’s feet with her hair, wherewith she had formerly made nets to catch fools in. Cranmer burnt his right hand first, wherewith he had subscribed, and oftentimes repeated in the flames, This unworthy right hand, so long as his voice would suffer him. The true penitentiary amerceth himself, and abridgeth his flesh of some lawful comforts, as having forfeited all. These seven signs of godly sorrow are to be seen in the repenting Church, Son 5:2-7 , as in a worthy example or emblem. “I sleep,” there is indignation; “but my heart waketh,” there is apology. “I arose to open,” &c., there is study or care and diligence. “My soul failed,” there is her zeal. “I sought him, I called on him,” there is her vehement desire. “The watchmen found me, they smote me,” &c., there is her revenge, while she shrank not for any danger, but followed Christ through thick and thin in the night among the watch. And all this shows her fear of being again overtaken with drowsiness.
To be clear in this matter ] Because they had heartily repented of it. Quem poenitet peccasse, pene est innocens. Repentance is almost equivalent to innocence. (Sen. in Agam.) Imo plus est propemodum a vitiis se revocasse, quam vitia ipsa nescivisse, saith Ambrose.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] The blessed effects of godly grief on themselves, as shewn by fact .
, this very thing , of which I have been speaking .
, earnestness , as contrasted with your former carelessness in the matter.
] nay, not merely, that is saying too little; but
] viz. to Paul by means of Titus, asserting their innocence in the matter; see below.
] . Theophyl.
] ‘ne cum virga venirem,’ Bengel: fear of Paul : not here of God . The context is brought out well by Chrys. and Theophyl. The latter says, on , . , , , , .
] on God’s behalf, to punish the offender; being the infliction of justice itself .
Bengel remarks, that the six accusatives preceded by fall into three pairs: . and ., relating to their own feelings of shame, . and . to Paul, . and . to the offender.
must be understood only of participation of guilt : by their negligence, and even refusal to humble themselves ( 1Co 5:2 ), they had in some things made common cause with the offender. Of this, now that they had shewn so different a spirit, the Apostle does not speak.
] have commended yourselves by proving that ye are; a pregnant construction.
., the dat. of regard: see Rom 6:20 , and Winer, edn. 6, 31.1. k , the matter , perhaps, as in ref., not only, ‘of which I have been speaking,’ but with allusion to the kind of sin which was in question.
, pure of stain.
2Co 7:11 . . . .: for behold, this same thing, viz., that you were made sorry after a godly sort, what diligence it wrought in you, yea ( sc. , “not only so, but also,” introducing an accessory idea) what a defence, sc. , of yourselves to me through the mediation of Titus, yea what indignation, yea what fear, sc. , of St. Paul’s rebukes, yea what longing, sc. , that he should come to them (see 2Co 7:7 ), yea what zeal, sc. , on behalf of God and righteousness, yea what avenging, sc. , the heavy punishment solemnly inflicted on the offender in God’s name (chap. 2Co 2:6 ). Observe that and are always (see reff. and Luk 18:7 , 1Pe 2:14 , etc.) used of God’s avenging of sin, not of man’s retaliation. . . .: in everything ye approved yourselves to be pure in the matter, i.e. , not that they were quite free from gross sins of the flesh (see 2Co 12:21 ), but that by their ready compliance with the Apostle’s directions they had cleared themselves from the guilt of connivance at incest (see 2Co 2:6 ). (the dat. of regard) is a vague phrase used here and at 1Th 4:6 to denote abominable wickedness.
behold. Greek. idea. App-133.
carefulness = diligence. Greek. spoude. See Rom 12:8.
wrought = worked. Greek. katergazomai as in 2Co 7:10.
in. No preposition. Dative case.
clearing of yourselves. Greek. apologia. See Act 22:1.
indignation. Greek. aganaktesis. Only here, vehement desire. Same as “earnest desire” in 2Co 7:7.
zeal. See 2Co 7:7.
revenge = vindication. Greek. ekdikleis.
approved = commended. Greek. sunistemi. See 2Co 3:1.
clear. Greek. hagnos = pure. Occurs elsewhere. 2Co 11:2. Php 4:8. 1Ti 5:22. Tit 2:5. Jam 3:17. 1Pe 3:2. 1Jn 8:3.
this = the.
11.] The blessed effects of godly grief on themselves, as shewn by fact.
, this very thing, of which I have been speaking.
, earnestness, as contrasted with your former carelessness in the matter.
] nay, not merely,-that is saying too little;-but
] viz. to Paul by means of Titus,-asserting their innocence in the matter; see below.
] . Theophyl.
] ne cum virga venirem, Bengel: fear of Paul: not here of God. The context is brought out well by Chrys. and Theophyl. The latter says, on ,- . , , , , .
] on Gods behalf, to punish the offender;- being the infliction of justice itself.
Bengel remarks, that the six accusatives preceded by fall into three pairs: . and ., relating to their own feelings of shame,-. and . to Paul,-. and . to the offender.
must be understood only of participation of guilt: by their negligence, and even refusal to humble themselves (1Co 5:2), they had in some things made common cause with the offender. Of this, now that they had shewn so different a spirit, the Apostle does not speak.
] have commended yourselves by proving that ye are; a pregnant construction.
., the dat. of regard: see Rom 6:20, and Winer, edn. 6, 31.1. k,-the matter,-perhaps, as in ref., not only, of which I have been speaking,-but with allusion to the kind of sin which was in question.
, pure of stain.
2Co 7:11. , behold) Paul proves this from their present experience.-, to you) The Dative of advantage; comp. 2Co 7:9, at the end.-, carefulness) , is said of whatever of its kind is good, sound, and vigorous. A beautiful passage in the 2d book of Aristotles Eth. Nicom. c. 5, furnishes an illustration, , , , … The vigour of the eye renders both the eye and its action excellent, in like manner the vigour of the horse renders the horse excellent and well fitted for running, etc.; so that is , and is opposed to , ib. c. 4. Therefore signifies activity, diligence; and in the present case expresses the principal characteristic of repentance, when it seriously enters into the soul, a characteristic which , despisers, are devoid of, Act 13:41. Six special characteristics presently follow this carefulness; and this one is again mentioned at 2Co 7:12. The same word is also at ch. 2Co 8:7-8; 2Co 8:16-17; 2Co 8:22.- , …, but, clearing of yourselves) But makes an emphatic addition [Epitasis]. Not only this, which I have said, but also, etc. Some of the Corinthians had behaved well, others not so well in that affair; or else even all in one respect had been blameless, in another, had been culpable; from which cause it was that various feelings arose. They had taken up the clearing of themselves [, self-defence] and a feeling of indignation, in respect to themselves; they had fear and vehement desire, in respect to the apostle; zeal and revenge, in respect of him, who had been guilty of the sin. Comp. in this threefold respect 2Co 7:7, note, and 2Co 7:12, note.-, clearing of yourselves [self-defence]) inasmuch as you did not approve of the deed.-, indignation) inasmuch as you did not instantly restrain it.- is used here with admirable propriety. It denotes the pain, of which a man has the cause in himself, for example in dentition; for E. Schmidius compares with this passage that from Plato, , itching and pain about the gums.-, fear) lest I should come with a rod.-, vehement desire) to see me.-, zeal) for the good of the soul of him, who had sinned.- , but revenge) against the evil, which he had perpetrated, 1Co 5:2-3.- ) in all the respects, which I have stated.- , you have approved yourselves to me) you have given me satisfaction.- , to be clear) To be is a mild expression for to have become; for they had not been quite clear, 1Co 5:6. A mutual amnesty is expressed in this and the following verse.-, in the matter) He speaks indefinitely, as in the case of an odious occurrence.
2Co 7:11
2Co 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. (1Co 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 (Rom 12:5), and whether one member suffereth, all the members suffer with it (1Co 12:26), is a matter of common experience.]
that: 2Co 7:9, Isa 66:2, Zec 12:10-14, 1Co 5:2
carefulness: 2Co 7:7, 1Co 12:25, Tit 3:8
clearing: Gen 44:6, Gen 44:7, 1Co 5:13, Eph 5:11, 1Ti 5:21, 1Ti 5:22
indignation: 2Sa 12:5-7, Neh 5:6-13, Neh 13:25, Job 42:6, Jer 31:18-20, Dan 6:14, Mar 3:5, Eph 4:26
fear: 2Co 7:1, Psa 2:11, Pro 14:16, Pro 28:14, Rom 11:20, Phi 2:12, Heb 4:1, Heb 12:15, Heb 12:16, 1Pe 1:17, Jud 1:23
vehement: Psa 38:9, Psa 42:1, Psa 130:6, Psa 145:19, Son 8:6, Isa 26:8, 1Pe 2:2
zeal: 2Co 9:2, Psa 69:9, Psa 119:139, Joh 2:17, Act 17:16
revenge: Psa 35:13, Mat 5:29, Mat 5:30, Mar 9:43-48, Rev 3:19
approved: 2Co 6:4, 2Co 13:7, Rom 14:18, 2Ti 2:15
Reciprocal: Lev 6:27 – wash Lev 16:29 – shall afflict Lev 23:27 – afflict Deu 16:3 – the bread 1Sa 7:2 – lamented Jer 31:19 – I smote Eze 20:43 – and ye shall Eze 36:31 – shall loathe Mat 3:8 – forth Luk 3:8 – fruits Luk 6:21 – ye that weep Luk 7:38 – weeping Luk 18:13 – but Act 5:5 – great Act 22:1 – my Rom 6:21 – whereof 1Co 7:34 – careth 2Co 7:8 – though I made 2Co 7:15 – with 2Ti 4:16 – answer Jam 4:9 – afflicted
2Co 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 APOLOGIA, 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. Rom 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.
2Co 7:11. For . . . what earnest carein contrast with former indifference,yea, what clearing of yourselvesfrom all real connivance at the deed,yea, what indignationagainst the deed, at length seen in its true light, and against yourselves for so long and so tamely enduring it,yea, what fearof his having to come to them with a rod (1Co 4:21),
yea, what longingfor another visit, even though in severity, if necessary,
yea, what zealin the cause of church purity, too long neglected,
yea, what avengingof the offence committed.
In every thing ye approved yourselves to be pure in the matternot free of blame, but thoroughly in earnest, straightforward, and thoroughgoing in the case.
The apostle, in the foregoing verses, had declared, that godly sorrow, or a sorrow wrought by the Spirit of God, worketh true repentance, and produceth thorough reformation, not to be repented of: Now in this verse he proves, that the Corinthians sorrow for the incestuous person’s sin, was of this nature, namely, a godly sorrow, because it produced such excellent effects and fruits as godly sorrow is wont to do. Seven of which he here reckons up.
1. Care, or an holy carefulness to amend what is amiss for time to come, by shunning and avoiding all occasions and temptations that lead to sin. He that truly repenteth, is careful not to sin again.
2. Clearing of themselves, that they did not approve the fact of the incestuous person,but did inflict the church’s censures upon him, and so put away evil from amongst them.
3. Indignation against sin; this is found where godly sorrow is found; the heart rises, swells, and boils against sin; we are then angry and sin not; when we are angry at sin, and with ourselves for sinning.
4. Fear a true penitent fears to offend: and that he may not offend, doth nourish in himself an holy fear of God, and an humble fear of himself: There is found with him a fear of reverence, from an awful apprehension of the holiness and Majesty of God, and also a fear of diligence and vigilance, watching and warring against sin, that it may not set upon us and surprise us for the time to come.
5. Vehement desire, after a thorough reformation, and to rectify whatever is amiss; a desire to be rid of all sin, and in the mean time conflicting with it, and groaning under it.
6. Zeal; this is an affection in the true penitent, compounded of love and anger. Be zealous and repent, is Christ’s own call, Rev 3:19 This will make a penitent persist in the exercise and expression of his godly sorrow for sin, and persevere in his course of mortification, in defiance of all opposition made against him.
7. Revenge; this is the result of zeal, when our zeal boils into revenge, and puts us upon self-castigations: not so much upon our bodies with whips and scourges but by the abatement of lust which stirreth in us, buffeting, the flesh, and bringing it into subjection. And this revenge leads the penitent also to make satisfaction for wrongs done, either by open confession, or secret restitution: In all things you have approved yourselves to be clear of this matter.
As if the apostle had said, “By these forementioned acts of yours, the body of you hath shewn that you did not approve of the incestuous person’s sin, but evinced by your sorrow for it, that you are clear of it.
Learn hence, 1. That there is no way to get clear of the guilt of other men’s sins, but by duly mourning for them: Now your are clear of this matter.
Learn, 2. That true repentance for sin, clears us from the guilt of it, both in the sight of God and man; and if so, it is both uncharitable and unchristian to stigmatize or reproach any person for the sin, which we either know or believe he has truly repented of.
Verse 11 The very case of the Corinthians is a good example of the good effects of godly sorrow. It caused them to quit being indifferent about their state and start showing concern. They wanted to wipe the sin away and make restitution. It upset them that they had been so lax in their attitude toward discipline. It made them fear that Paul would come with a rod to punish them. yet, they longed for his coming that the matter might be taken care of. It caused them to get busy and punish the offenders so that the wrong might be righted. They showed their pure desire by completely caring for the matter as Paul, by inspiration, instructed.
For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea 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. [This very selfsame incident is an example of godly sorrow worthy of your consideration. For you see in how many ways it brought forth the fruit of repentance in you. As to yourselves, it made you most careful to set yourselves right with God, and indignant with yourselves that you had been so lax in your discipline. As to me, it made you fearful that 1 would come with a rod as I had promised, and punish you, and after you had removed the cause for such punishment, you felt a longing for my presence. As to the offender, it roused you to aggressive action against him to punish him for having injured the cause of Christ. Thus, your sorrow worked a repentance which rested not until it had cleared your hands of all blame. The apostle here, of course, refers to the discipline of the incestuous person, which, as he has said, he made a test case of their obedience or willingness to repent under his instruction (2Co 2:9). As to the phrase “this matter,” it has been well said that Paul, in accordance with his usual manner, “speaks indefinitely of what is odious”– 1Th 4:6]
Verse 11
Indignation; earnest disapprobation of the sins which the apostle had exposed.–Revenge. The words revenge and vengeance are often used, in the New Testament, in the sense of the execution of judgment. The apostle seems to refer particularly to their promptness in punishing the person whose case is the subject of consideration in 1 Corinthians 5:1-13:
Paul identified several good things that had come to his Corinthian readers because they had responded properly to his recent rebuke. Their response had yielded earnestness (seriousness of purpose), the desire to prove themselves worthy, and righteous indignation at the affront to Paul. It had further resulted in concern over their behavior and its effects, a longing to see Paul again, a determination to make things right, and a correction of their error. The church had now put itself in the right having been in the wrong.
"He [Paul] acquits them of all responsibility for the offense which was committed. At first they had been to blame. By not protesting against the outrage they had seemed to acquiesce in it, but all this had been put right by their reception of Titus and submission to Paul’s letter." [Note: Plummer, p. 223.]
Another interpretation is that by their response the Corinthians showed that they had always been guiltless in the matter. This seems unlikely since the church had mourned (Gr. odyrmos, indicating deep sorrow, 2Co 7:7).
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)