{"id":28864,"date":"2022-09-24T12:59:32","date_gmt":"2022-09-24T17:59:32","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-72\/"},"modified":"2022-09-24T12:59:32","modified_gmt":"2022-09-24T17:59:32","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-72","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-72\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 7:2"},"content":{"rendered":"

Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. <\/i><\/b><\/h3>\n

2 16. Exhortation to set aside all suspicion and to confide in the Apostle’s love and zeal for their spiritual well-being<\/p>\n

2. Receive us<\/em> ] Literally, Make room for us<\/strong> (‘capaces estote nostri,’ Erasmus and Calvin. Tyndale and Cranmer, incorrectly, understonde us<\/em>). The word here used is to be found in the sense of having room for<\/em> in Mar 2:2<\/span>; Joh 2:6<\/span>; Joh 21:25<\/span>. These words have reference to ch. 2Co 6:12<\/span>; 2Co 6:14<\/span>, where see notes. The connection of what follows with what has just preceded is to be found in the thought which underlies the whole, that St Paul’s only desire is the spiritual advancement of his flock.<\/p>\n

we have wronged no man, we have corrupted no man, we have defrauded no man<\/em> ] Perhaps these words should be rendered ‘we wronged, corrupted, defrauded no man,’ i.e. during the course of our ministry at Corinth. St Paul here refers to the charges brought against him. He had been accused of wronging<\/em> the Corinthians by claiming an authority to which he had no right, and which he turned to his own account (see 1Co 9:1-6 ; 2Co 1:12-17<\/span>; 2Co 5:12<\/span>; 2Co 6:3-4 ; 2Co 6:12<\/span>; 2Co 10:7-11<\/span>; 2Co 11:7<\/span>; 2Co 12:14<\/span>); of corrupting<\/em> them by preaching false doctrine, 2Co 2:17<\/span>, 2Co 4:2<\/span> (unless, with Thomas Aquinas, we interpret it of bad example<\/em>); of defrauding<\/em> them, 2Co 12:17-18<\/span>, where the word here used is translated ‘make a gain of.’ To this he replies by challenging them to prove their assertions, to name a single instance in which he had done either. Dr Plumptre regards the words ‘corrupted’ and ‘defrauded’ as referring to sensual sin, and illustrates by the revolting charges of immorality brought against the Christians by those who misinterpreted their brotherly and sisterly affection. It is true that the word here translated ‘defrauded’ seems to have a reference to something more than mere greed of gain. See note on 1Co 5:10-11<\/span>. Still, the word translated ‘corrupted’ and its derivatives do not appear to have had any such restricted sense in St Paul. See, for instance, 1Co 3:17<\/span>, ch. 2Co 11:3<\/span> of this Epistle; and, in a less degree, Eph 4:22<\/span>. And, however common such charges were in the days of Minucius Felix and Tertullian, they are not hinted at elsewhere in Scripture, but rather the contrary. See 1Pe 4:4<\/span>; 2Pe 2:2<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Receive us – <\/B>Tyndale renders this: understand us. The word used here (<\/SPAN><\/span> choresate) means properly, give space, place, or room; and it means here evidently, make place or room for us in your affections; that is, admit or receive us as your friends. It is an earnest entreaty that they would do what he had exhorted them to do in 2Co 6:13<\/span>; see the note on that verse. From that he had digressed in the close of the last chapter. He here returns to the subject and asks an interest in their affections and their love.<\/P>

We have wronged no man – <\/B>We have done injustice to no man. This is given as a reason why they should admit him to their full confidence and affection. It is not improbable that he had been charged with injuring the incestuous person by the severe discipline which he had found it necessary to inflict on him; note, 1Co 5:5<\/span>. This charge would not improbably be brought against him by the false teachers in Corinth. But Paul here says, that whatever was the severity of the discipline, he was conscious of having done injury to no member of that church. It is possible, however, that he does not here refer to any such charge, but that he says in general that he had done no injury, and that there was no reason why they should not receive him to their entire confidence. It argues great consciousness of integrity when a man who has spent a considerable time, as Paul had, with others, is able to say that he had wronged no man in any way. Paul could not have made this solemn declaration unless he was certain he had lived a very blameless life; compare Act 20:33<\/span>.<\/P>

We have corrupted no man – <\/B>This means that he had corrupted no man in his morals, either by his precept or his example. The word (<\/SPAN><\/span> phtheiro) means in general to bring into a worse state or condition, and is very often applied to morals. The idea is, here, that Paul had not by his precept or example made any man the worse. He had not corrupted his principles or his habits, or led him into sin.<\/P>

We have defrauded no man – <\/B>We have taken no mans property by cunning, by trick, or by deception. The word <\/SPAN><\/span> pleonekteo means literally to have more than another, and then to take advantage, to seek unlawful gain, to circumvent, defraud, deceive. The idea is, that Paul had taken advantage of no circumstances to extort money from them, to overreach them, or to cheat them. It is the conviction of a man who was conscious that he had lived honestly, and who could appeal to them all as full proof that his life among them had been blameless.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

2Co 7:2-7<\/span><\/p>\n

Receive us; we have wronged no man.<\/em><\/p>\n<\/p>\n

The apostles request<\/strong><\/p>\n


I. <\/strong>The ground on which he urged it–viz., that he deserved it.<\/p>\n

1. <\/strong>It was a simple matter of justice. We have wronged no man, etc. The apostle meets the charges against him by an assertion of his innocence, which appealed to their own witness. No one who read those words could doubt whether he was guilty, for there is a certain tone in innocence not easily mistaken. There are some voices that ring true. This reminds us of Samuels purgation of himself when laying down his judgeship.<\/p>\n

2. <\/strong>There is, however, a touch of graceful delicacy in the way he made this assertion of his innocence. A coarser man would have cared for nothing but the proof of his own integrity. Now St. Paul perceived that the broad assertion of this might give pain. It might seem to them as if this were spoken at them, and might wound those who had not suspected him. Therefore he adds, I speak not this to condemn you–i.e.,<\/em> I am not defending myself against you, but to you, and only to assure you of my undiminished love. There was one thing in the character of St. Paul which often escapes observation. Besides his integrity, there was a refined courtesy which was for ever taking off the edge of his sharpest rebukes. Remember the courtesy with which his request to Philemon is put; the delicate exception in his answer to Agrippa–except these bonds; and how he pours love over one of his strongest condemnations in Php 3:18<\/span>. It is only love which can give this tender tact. It was not high breeding, but good breeding. High breeding gracefully insists on its own rights; good breeding gracefully remembers the right of others. It is not gentility, but gentleness. It is the wisdom from above, which is first pure, then gentle. There is a rough way and a gentle way of being true. Do not think that Christian polish weakens character, as polish thins the diamond. The polish of the world not only saps strength of character, but makes it even unnatural.<\/p>\n


II. <\/strong>The grounds on which he hoped it. He rested it on his candour: Great is my boldness–i.e.<\/em>, freedom–of speech toward you. A scandalous crime had been committed. Now consider Pauls difficulty. If he rebuked the Corinthians, he would probably destroy his own interest, and irreparably offend them. If he left the crime unnoticed, he might seem to gloss it over. Besides this, the subject was a delicate one. Might it not be wise to leave the wound unprobed? Moreover, we all know how hard it is to deal harshly with the sins of those we love. Any of these considerations might have made a less straightforward man silent. But St. Paul did not hesitate; he wrote, calling wrong, wrong, and laying upon those who permitted it their full share of blame. Scarcely, however, had the apostle written the Epistle than misgivings began to cross his mind, as we see in verse 8, where he says, I did repent. To some persons this would be perplexing. If he regretted an act done under Gods guidance, just as any common man might regret a foolish act, how could the apostle be inspired? But inspiration does not make a man a passive machine, as a musician might use a flute. When God inspires, His Spirit mixes with the spirit of man. These misgivings lasted a considerable time (2Co 2:12<\/span>; 2Co 7:5<\/span>). Here I make a remark by the way: It is by passages such as these alone that we can appreciate the real trials of apostles and missionaries. It is a low estimate of the depth of apostolic trial to say that physical suffering was its chief element; and how much more degrading is it so to treat of the sufferings of Christ, of whom the prophet said, He shall see of the travail of His soul, and be satisfied. It was not the nails that pierced His bands which wrung from Him the exceeding bitter cry, but the iron that had entered into His soul. To return. In Macedonia St. Paul met Titus, bearing a letter from the Corinthians, by which it appeared that his rebuke had done its work. Instead of alienating, it had roused them to earnestness; they had purged themselves of complicity in the guilt by the punishment and excommunication of the offender. This was the apostles comfort; and on this ground he built his sanguine hope that the Corinthians would receive him (verse 7). Conclusion: Learn–<\/p>\n

1. <\/strong>The value of explanations. Had St. Paul left the matter unsettled, or only half settled, there never could have been a hearty understanding between him and Corinth. Whenever, then, there is a misunderstanding the true remedy is a direct and open request for explanation. In the worlds idea this means satisfaction in the sense of revenge; in the Christian sense it means examination in order to do mutual justice. The rule for this is laid down by Christ: Moreover, if thy brother shall trespass against thee, etc. It is the neglect of this rule of frankness that perpetuates misunderstandings. Words are misconstrued, and two upright men, between whom one frank, open conversation would set all right, are separated for ever.<\/p>\n

2. <\/strong>The blessing of entire truthfulness. The affectionate relations between St. Paul and the Corinthians, though interrupted, were restored again, because he had been true. Learn, then, never to smooth away, through fear of results, the difficulties of love or friendship by concealment, or a subtle suppression of facts or feelings. The deadliest poison you can instil into the wine of life is a fearful reserve which creates suspicion, or a lie which will canker and kill your own love, and through that your friends. (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n

Without were fightings, within were fears<\/strong>.<\/em><\/strong>—<\/p>\n

Fightings and fears<\/strong><\/p>\n

The apostles course was remarkably varied. Note–<\/p>\n


I. <\/strong>The troubles which assail the Christian worker from without.<\/p>\n

1. <\/strong>Opposition to his doctrine.<\/p>\n

2. <\/strong>Persecution.<\/p>\n


II. <\/strong>The troubles which assail him from within. We can only conjecture the apostles fears. Fear lest–<\/p>\n

1. <\/strong>There had been a want of wisdom or devotion in Christian service.<\/p>\n

2. <\/strong>The work of God should have suffered through any insufficiency on the part of the worker.<\/p>\n

3. <\/strong>At last the labourer should fail of approval.<\/p>\n


III. <\/strong>The support and consolation provided.<\/p>\n

1. <\/strong>The testimony of a good conscience that, however imperfect the service, it had been rendered in sincerity.<\/p>\n

2. <\/strong>The assurance that an over-ruling Providence has permitted all that has taken place, even to the temporary discouragement of the toiler for Christ.<\/p>\n

3. <\/strong>The conviction that in each trouble the servant has had fellowship with his Lord.<\/p>\n

4. <\/strong>The hope and expectation that light affliction will work out an exceeding and eternal weight of glory. (Prof. J. R. Thomson.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 2<\/span>. Receive us<\/B><\/I>] . This address is variously understood. Receive us<\/I> into your affections<\/I>-love us as we love you. Receive us<\/I> as your apostles<\/I> and teachers; we have given you full proof that God hath both sent and owned us. Receive, comprehend<\/I>, what we now say to you, and carefully mark it.<\/P>

<\/P>

We have wronged no man<\/B><\/I>] We have never acted contrary to the strictest justice.<\/P>

<\/P>

We have corrupted no man<\/B><\/I>] With any false doctrine or pernicious opinion.<\/P>

<\/P>

We have defrauded no man.<\/B><\/I>] Of any part of his property. But what have your false teachers done? They have beguiled you from<\/I> the simplicity of the truth<\/I>, and thus corrupted your minds<\/I>. 2Co 11:3<\/span>. They have brought you into bondage<\/I>; they have taken of you;<\/I> devoured you; axalted themselves against you<\/I>, and ye have patiently suffered<\/I> all this. 2Co 11:20<\/span>. It is plain that he refers here to the false apostle or teacher which they had among them.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Receive us; <\/B>let us have a room in your hearts and esteem, or (more generally) accept us, as you ought to receive and accept the ministers of Christ. As our heart is enlarged towards you, so let your hearts be enlarged towards us; we have done nothing to alienate your hearts from us. <\/P>

We have wronged no man; <\/B>we have done no harm to any of you, we have not been like the shepherds that merely take the fleece, and eat the flesh of the flock: Act 20:33<\/span>; I have coveted no mans silver, or gold, or apparel. We have corrupted no man; <\/I>we have corrupted none by any false doctrine, or by flattering speeches, or by bribes or gifts. <\/P>

We have defrauded no man; <\/B>we have cheated or defrauded no man. By which vindication of or apology for himself and his fellow labourers, it is not improbably judged, that the apostle reflecteth upon those false apostles and teachers that were crept into this church, who had wronged him, corrupted them, and been too busy in other ways to pick their pockets. Nothing becometh more a minister of the gospel, than innocency and righteousness; nothing more commends him unto his people: for though they are easily persuaded that an innocent and just man must be a pious man, yet they are difficultly persuaded, (and there is no reason for it), that an unjust or mischievous man can be so. Men are so mad of their lusts, that ofttimes teachers who will favour them in them, though never so unjust and unrighteous in their actings, shall find more favour with them, than the most righteous person that will not spare them as to their Herodias: But he who will entertain the least hopes to bring men off from their lusts and sinful practices, is concerned above all men to be innocent and righteous. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

2. Receive us<\/B>with enlarged<\/I>hearts (2Co 6:13<\/span>). <\/P>

we have wronged . . .corrupter . . . defrauded no man<\/B>(compare 2Co7:9<\/span>). This is the ground on which he asks their reception of(making room for) him in their hearts. We wronged<\/I> none by anundue exercise of apostolic authority; 2Co7:13<\/span> gives an instance in point. We have corrupted none, namely,by beguilements and flatteries, while preaching “anotherGospel,” as the false teachers did (2Co 11:3<\/span>;2Co 11:4<\/span>). We have defrauded noneby “making a gain” of you (2Co12:17<\/span>). Modestly he leaves them to supply the positive<\/I>good which he had done; suffering all things himself that they mightbe benefited (2Co 7:9<\/span>; 2Co 7:12<\/span>;2Co 12:13<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Receive us<\/strong>,…. Into your affections, let us have a place in your hearts, as you have in ours: Gospel ministers ought to be received with love and respect, both into the hearts and houses of the saints; for “he that receiveth you”, says Christ, “receiveth me”, Mt 10:40<\/span>. Their doctrines are to be received in the love of them, and with faith and meekness; and this may be another part of the apostle’s meaning here; receive the word and ministry of reconciliation, which we as the ambassadors of Christ bring, and the several exhortations we give in his name, particularly the last mentioned: next follow reasons, or arguments, engaging, them to comply with this request,<\/p>\n

we have wronged no man<\/strong>; we have done no man any injury in his person, estate, or name. There is one among you that has done wrong, and another among you that has suffered wrong, 2Co 7:12<\/span> and we have given very faithful advice to the church how to behave in this affair; but, in so doing, we have neither wronged him nor you; and as not in this, so neither in any other case: if I or my fellow apostles have wronged you in anything, it is in not being “burdensome” to you for our maintenance, “forgive me this wrong”, 2Co 12:13<\/span> for in no other respect have we done you any: some understand this of any lordly power, or tyrannical domination they had exercised over them, denied by the apostle; we have not behaved in an insolent manner towards you, we have not lorded it over God’s heritage, or claimed any dominion over your faith, or required any unreasonable obedience and submission from you:<\/p>\n

we have corrupted no man<\/strong>; neither by our doctrines and principles, which are perfectly agreeable to the word of God, make for the good of souls, and tend to the glory of Christ; nor by our example, but have been careful to lead such lives and conversations as are becoming the Gospel of Christ, adorn the doctrine of God our Saviour, and are patterns to them that believe; nor have we corrupted by flatteries, or with bribes, any of the leading men among you, in order to gain their good will, and thereby respect and credit among others:<\/p>\n

we have defrauded no man<\/strong>, or “coveted no man”; no man’s silver, gold, or apparel; we have not sought yours, but you; not to amass wealth to ourselves, but that we might be useful to your souls, for your spiritual good, and serviceable to the glory of Christ; we have not through covetousness made merchandise of you, with feigned words, as the false apostles have done, therefore receive us.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Open your hearts to us <\/B> ( <\/SPAN><\/span>). Old verb (from <\/SPAN><\/span>, place), to leave a space, to make a space for, and transitive here as in Mt 19:11<\/span>. He wishes no further <\/SPAN><\/span>, tightness of heart, in them (6:12<\/span>). “Make room for us in your hearts.” He makes this plea to all, even the stubborn minority.<\/P>

We wronged no man <\/B> ( <\/SPAN><\/span>). A thing that every preacher ought to be able to say. Cf. 2Cor 4:2<\/span>; 1Thess 2:3<\/span>; Acts 20:26<\/span>.<\/P>

We corrupted no man <\/B> ( <\/SPAN><\/span>). We ruined no one. “It may refer to money, or morals, or doctrine” (Plummer). He is answering the Judaizers.<\/P>

We took advantage of no man <\/B> ( <\/SPAN><\/span>). That charge was made in Thessalonica (1Th 4:6<\/span>) which see for this late verb and also on 2Co 2:11<\/span>. He got the best of (note <\/SPAN><\/span> more in the root) no one in any evil way. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Receive [] <\/SPAN><\/span>. From cwrov place or space. Primarily, to leave a space, make room for. See on containing, Joh 2:6<\/span>; Joh 8:37<\/span>. The meaning here is make room for us. Rev., open your hearts to us, which is felicitous in view of the reference to ch. 6 12. It is equivalent to saying enlarge your hearts to take us in, as our heart is enlarged (ch. 6 11). <\/P>

Defrauded [] <\/SPAN><\/span>. Used by Paul only. It adds the idea of wrong for the sake of gain, which is not necessarily implied in either of the other verbs.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

THE HEART (AFFECTIONS) OF PAUL”<\/strong><\/p>\n

<\/strong><\/p>\n

1) “Receive us,”<\/strong> (choresate hemas) “Make room or set apart a time and place for us,” in love in your hearts, Mat 10:40-41<\/span>; 2Co 5:20<\/span>.<\/p>\n

2) “We have wronged no man,”<\/strong> (oudena edikesamen) “We have wronged no one;” or done injury to no man; apparently charges of wrong, corruption, and fraud had been made against Paul, which he disavows, as even Job and our Lord were slanderously accused, 2Co 12:16-17<\/span>.<\/p>\n

3) “We have corrupted no man,”<\/strong> (oudena ephtheiramen) “We have injured no one,” by false teaching or by any other means, Act 20:33-35<\/span>.<\/p>\n

4) “We have defrauded no man,”<\/strong> (oudena epleonektesamen) “We defrauded no one;” 2Co 11:9<\/span>; 2Co 12:13-18<\/span>. Paul and his helpers did not secure money or property to support them in their labors by any means or method of deceit or dishonesty. He provided things honest, above board, above the table, “In the sight of all men,” Rom 12:17<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

2. Make room for us. Again he returns from a statement of doctrine to treat of what more especially concerns himself, but simply with this intention — that he may not lose his pains in admonishing the Corinthians. Nay more, he closes the preceding admonition with the same statement, which he had made use of by way of preface. For what is meant by the expressions Receive us, or Make room for us? It is equivalent to, Be ye enlarged, (2Co 6:13<\/span>\ud83d\ude09 that is, “Do not allow corrupt affections, or unfavorable apprehensions, to prevent this doctrine from making its way into your minds, and obtaining a place within you. For as I lay myself out for your salvation with a fatherly zeal, it were unseemly that you should turn a deaf ear (630) upon me.” (631) <\/p>\n

We have done injury to no man. He declares that there is no reason why they should have their minds alienated, (632) inasmuch as he had not given them occasion of offense in any thing. Now he mentions three kinds of offenses, as to which he declares himself to be guiltless. The first is, manifest hurt or injury. The second is, the corruption that springs from false doctrine. The third is, defrauding or cheating in worldly goods. These are three things by which, for the most part, pastors (633) are wont to alienate the minds of the people from them — when they conduct themselves in an overbearing manner, and, making their authority their pretext, break forth into tyrannical cruelty or unreasonableness, — or when they draw aside from the right path those to whom they ought to have been guides, and infect them with the corruption of false doctrine, — or when they manifest an insatiable covetousness, by eagerly desiring what belongs to another. Should any one wish to have it in shorter compass-the first is, fierceness and an abuse of power by excessive insolence (634) the second, unfaithfulness in teaching. the third, avarice. <\/p>\n

(630) “ Indignum esset me surdis fabulam canere;” — “It were unseemly that I should be like one that tells a story to the deaf.” A similar expression is made use of by Horace, ( Ep. 2, 1, 200,) — “ Scriptores autem narrare putaret asello fabellam surdo;” — “But he would think that the writers were telling a story to a deaf ass.” — Ed. <\/p>\n

(631) “ Que ie perdisse mon temps en vous admonestant;” — “That I should lose my time in admonishing you.” <\/p>\n

(632) “ De luy ou de sa doctrine;” — “From him or from his doctrine.” <\/p>\n

(633) “ Les ministres et pasteurs;” — “Ministers and pastors.” <\/p>\n

(634) “ Quand on est arrogant, et on abuse de la puissance en se desbordant et vsurpant plus qu’il ne faut;” — “When one is presumptuous, and abuses his power by going beyond bounds and assuming more than he ought.” <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

Butlers Commentary<\/strong><\/p>\n

SECTION 1<\/strong><\/p>\n

Augmentation <\/strong>(2Co. 7:2-9<\/span>)<\/p>\n

2 Open your hearts to us; we have wronged no one, we have corrupted no one, we have taken advantage of no one. 3I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. 4I have great confidence in you; I have great pride in you; I am filled with comfort. With all our affliction, I am overjoyed.<\/p>\n

5 For even when we came into Macedonia, our bodies had no rest but we were afflicted at every turnfighting without and fear within. 6But God, who comforts the downcast, comforted us by the coming of Titus, 7and not only by his coming but also by the comfort with which he was comforted in you, as he told us of your longing your mourning, your zeal for me, so that I rejoiced still more. 8For even if I made you sorry with my letter, I do not regret it (though I did regret it), for I see that that letter grieved you, though only for a while. 9As it is, I rejoice, not because you were grieved, but because you were grieved into repenting; for you felt a godly grief, so that you suffered no loss through us.<\/p>\n

2Co. 7:2-4<\/span><\/strong> Passion: <\/strong>Repentance has been defined by William Chamberlain as a pilgrimage from the mind of the flesh to. the mind of Christ. In other words, repentance is an ongoing, constant battle to bring the believers mind and body into captivity unto Christ (see 2Co. 10:3-5<\/span>). Repentance is not a one-time event in the life of a believer. Repentance and spiritual growth are synonymous. It is an ever recurring problem for preachersin their own lives, certainly but also in their struggle to produce it in the lives of those to whom they minister. Repentance is the primary goal of all preaching (see Luk. 24:47<\/span>; Act. 2:38<\/span>; Act. 11:18<\/span>; Act. 17:30-31<\/span>, etc.). When Christ evaluated the seven churches of Asia Minor in order to prepare them for the great tribulation at the hands of beastly Rome, he admonished them to repent.<\/p>\n

The fundamental problem preachers have with repentance is its augmentation. Even apostles struggled in their ministries to produce repentance in people. Paul had been dealing for a long time with the need of the Corinthian Christians to repent of their arrogance toward the sinful man and woman in the congregation (see comments 1Co. 5:1<\/span> ff). Paul had been severe in his communications with the Corinthians, both face to face, and in writing. This had caused some believers at Corinth to react with hostility toward Paul, slandering his character. This posed another sin from which he admonished them to repent. Paul wrote a severe third letter and sent it to Titus. While Titus was away in Corinth, Paul grieved that it had been necessary to be severe with people so dear to his heart. Titus returned with the good news that the Corinthians had repented. Paul was elated! And in this fourth letter (better known as II Corinthians) he bared his soul as he related the problem he had bringing them to repentance. The Corinthians had repented, but evidently they were still stand-offish toward Paul. Perhaps they were afraid the apostle was still angry with them. They were still smarting from his rebukes and were determined they would not involve themselves emotionally with him so as to be hurt again. They would be Christian brothers again, but not friends! But true repentance must result in reconciliation!<\/p>\n

So Paul shows that passion (earnest love) is part and parcel with the severity that produces repentance. Paul has already plead with them (see 2Co. 6:11-13<\/span>) to widen their hearts to make room for him. He has already stated (2Co. 6:11-13<\/span>) that full reconciliation between them awaits only the restoration of their affectionsnot his. Now, after a brief parenthetical warning against an attitude of paganism, he repeats his fervent plea for a restored friendship. He says, Open your hearts to us . . . (Gr. Chroesate hemas, contain us, or, make room for us). The word heart is not in the text, but may be understood from the previous discussion (2Co. 6:11-13<\/span>). Had Paul never felt passionately attached to these Corinthians, he would never have rebuked them for their sins. He would not have cared whether they would repent or not. He would have justified himself expressing no interest in their reformation, and washed his hands of the entire matter. But Paul did not do that. He persisted. He kept on admonishing them until they changed their minds and their actions. And it was his love for them that made him persist!<\/p>\n

He begs them to make room for him in their hearts by considering that he (and his co-workers) had wronged (Gr. edikesamen, treated unjustly or unfairly) no one; he had corrupted (Gr. ephtheiramen, ruined) no one. The word ephtheiramen is a word signifying corrupting by means of false doctrine. Paul uses the same word in 1Co. 15:33<\/span> to warn that evil homiletics (sermons teaching that there is no resurrection) corrupts good morals. No doubt there had been some in the church at Corinth accusing Paul of corrupting the church by his teaching in favor of Christian liberty. The Judaizers would have been such accusers. At the same time, there would have been accusations by the Gnostic element that his teaching against sexual freedom would have a corrupting influence. Paul also reminds the Corinthians that he had not taken advantage of (Gr. epleonektesamen, lit. seek to get more, or defrauded) anyone. This Greek word is a compound of pleonexia which is translated covetousness. He writes later in this same epistle that he had not burdened the Corinthian church by taking financial support from them (see 2Co. 12:13<\/span>; 2Co. 12:16-17<\/span>; and 1Co. 9:15-18<\/span>). The Corinthians have been given no reason by Paul to restrict their affections toward him.<\/p>\n

Paul had no recrimination to make, although he might have been justified in doing so, He longed for repentance and reconciliation. He had already stated that the Corinthians were in his heart (2Co. 6:11-13<\/span>). And his affection for them was deep. He (and his co-workers) were ready to lay down their lives for the Corinthians. Pauls passion for these brethren leads him to have great confidence (Gr. polle parresia, much boldness) on their behalf. He is able to be proud (Gr. polle kauchesis, much boasting) of them to others. His only motive in producing repentance and reconciliation in them is to be able to boast of their spiritualitynot his. He will take no credit for what they become. He will give credit to the Lord and to them. He is content to be simply the unheralded instrument for the glory of God and their edification. As a matter of fact, he gave the Corinthians credit for having filled (Gr. pepleromai, perfect tense verb, past action with a continuing result) his life with strength (Gr. paraklesei, paraclete, one called along side to strengthen), and overflowing joy. It was Pauls passion for the good of his Corinthian brethren that gave augmentation to solving the problem of repentance.<\/p>\n

Preachers are plagued with the problems of repentance in those whom they serve because, unlike the apostle Paul, they frequently approach the problem from a selfish perspective thinking only about their own image and not about building up their brethren. Preachers will simply have to enlarge their hearts (2Co. 6:11-13<\/span>) and make themselves vulnerable and be willing to suffer some afflictions if they are going to find the way to produce repentance in believers lives. Preachers are going to have to faithfully and fairly preach uncorrupted doctrine with a passion for peoples souls before repentance will ever come to fruition. Preachers must be willing to share their own life and death with their congregations if they wish to witness spiritual growth through repentance. Such passion, such love, will inevitably produce repentance and reconciliation.<\/p>\n

2Co. 7:5-7<\/span><\/strong> Pathos: <\/strong>Any preacher who expects to call his congregation to repentance must have pathos. He must be able to empathize (enter into feelings of another) in the chastening, sorrow and spiritual trauma that accompanies personal repentance. Paul had pathos. His pathos or empathy did not come easily. He knew the stresses and pressures of inner spiritual struggle (see Rom. 7:13-25<\/span>). He knew the afflictions of the body (1Co. 9:24-27<\/span>) necessary to maintain a life of repentance. He could feel with the Corinthians. When he was in Macedonia he, and his co-workers, experienced no physical rest and no spiritual or psychological rest, (see comments 2Co. 2:12-17<\/span>). He was afflicted (Gr. thlibomenoi, pressured) at every turn. Just what the fighting without was, we do not know. We would be safe in speculating that it had to do with the harassment of the Judaizers which was constant and vicious wherever Paul preached. The fear within is already described in 2Co. 2:12-17<\/span>.<\/p>\n

This pathos so necessary to augment a program of repentance in others does not come overnight. There is no such thing as instant empathy. Before we can really understand what others must endure to repent, we must have walked a mile in their moccasins. Paul had walked more than his mile in the shoes of repentance (see 2Co. 12:7<\/span> ff).<\/p>\n

The apostle tells the Corinthians that the coming of Titus with the good news from Corinth had comforted (strengthened) him (2Co. 7:6<\/span>). But he also states that before Titus came he had been downcast (Gr. tapeinous, laid low, humiliated). Paul had walked the penitents path of humiliation and lowly-mindedness. He knew what the Corinthians suffered (humiliation) in their choice to repent. He also knew that God would strengthen those who were lowliminded enough to repent. Biblical history is replete with examples of penitent men whom God lifted up and strengthenedAbraham, Moses, David, Isaiah, Jeremiah, Ezekiel, Daniel, Nehemiah, Mordecai. It also provides a long list of impenitent men who went from bad to worseCain, Nimrod, King Saul, Absalom, Ahab, Belshazzar, Haman and a host of others.<\/p>\n

And what was the good news by which God strengthened the downcast apostle? First, it was the strengthening experience the penitent response of the Corinthians had upon Titus. Paul was so very glad to see the spiritual growth that had taken place in Titus as Titus had seen Gods word work in the lives of the Corinthians. This is one of the most important ways by which a preacher finds the courage to go on striving to produce repentanceto see how manifested repentance brings about spiritual growth even in those merely observing it. Sincere, visible repentance elicits sober thinking and holy inclinations in everyone who is fortunate enough to be present when it happens! Paul saw its effects in Titus. That had an effect on Paul!
When Titus told Paul that the Corinthians vehemently desired to see Paul (Gr. epipothesin); that they lamented and wailed (Gr. odurmon) for him; that they were zealous (Gr. zelon) for him, then Paul rejoiced even more. How could a preacher rejoice more than overflowing (Gr. huperperisseuomai) (2Co. 7:4<\/span>)? But that is the extent to which a preacher must be willing to relate to or empathize with people in order to produce repentance in their lives and in his.<\/p>\n

2Co. 7:8-9<\/span><\/strong> Pain: <\/strong>Finally, preachers must understand that there is no repentance without some pain! Paul had written severe rebukes. He had called the Corinthians childish for their divisions; arrogant for their indifference to immorality; shameful and incompetent because they could not judge wrong-doers; disgraceful in their corporate worship about the Lords table; immature in their use of spiritual gifts. All this in First Corinthians. We do not know how severe he was in the unpreserved letters he wrote, or in the personal confrontation he made with them. One thing we do knowwhile Paul was, at first, sorry he had to be so harsh, in the long run he did not regret (Gr. metamelomai) it. This shows the depth of Pauls love for the Corinthians. Paul knew what he had written and said would hurt, but he knew that the grief and the hurt were necessary.<\/p>\n

True love causes pain when it has to. God made the Valley of Achor (Trouble) a door of hope for Israel (Hos. 2:15<\/span>). The prophets of the Old Testament are clear that God chastens by hurting the rebellious in order to bring about repentance. We do not show love to someone by withholding the truth. Paul said to the Galatians, Have I then become your enemy by telling you the truth? (Gal. 4:16<\/span>). We often let people go on and on in sin, saying we love them too much to hurt them, but nothing is more self-deceptive. What we usually mean by such a statement is that we do not want to hurt ourselves! When a sinner is told the truth about his sins, he gets angry with the one who told himno matter how sincere and loving the attempt to produce repentance. That hurts! No one likes rejection! Paul did not like it! But he was willing to endure it for the sake of the Corinthians. When we say, Well, I just love him too much to hurt him, we are really kidding ourselves and saying we do not want to hurt ourselves.<\/p>\n

It is appropriate here to make some extended quotations from, The Problem of Pain, by C.S. Lewis, pub. Macmillan Co.<\/p>\n

. . . the older type of nurse or parent was quite right in thinking that the first step in education is to break the childs will. Their methods were often wrong: but not to see the necessity is, I think, to cut oneself off from all understanding of spiritual laws.
The human spirit will not even begin to try to surrender self-will as long as all seems to be well with it.
. . . pain insists upon being attended to. God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world. A bad man, happy, is a man without the least inkling that his actions do not answer, that they are not in accord with the laws of the universe.
Until the evil man finds evil unmistakably present in his existence, in the form of pain, he is enclosed in illusion. Once pain has roused him, he knows that he is in some way or other up against the real universe: he either rebels . . . or else makes some attempt at an adjustment, which, if pursued, will lead him to religion.
No doubt Pain as Gods megaphone is a terrible instrument; it may lead to final and unrepented rebellion. But it gives the only opportunity the bad man can have for amendment. It removes the veil; it plants the flag of truth within the fortress of a rebel soul.
Everyone has noticed how hard it is to turn our thoughts to God when everything is going well with us.
When I think of painIf I knew any way of escape I would crawl through sewers to find it . . . I am not arguing that pain is not painful. Pain hurts. That is what the word means. I am only trying to show that the old Christian doctrine of being made perfect through suffering is not incredible.<\/p>\n

We have commented on what Paul learned (see 2Co. 1:3-11<\/span>) through affliction. That God perfects (brings to the goal, fulfills) man through affliction, pain, suffering and tribulation is a primary doctrine of both Old and New Testaments. It began when God cursed the earth for mans sake (Gen. 3:17-18<\/span>) and subjected the whole creation to futility (Rom. 8:18-25<\/span>). It is the primary method God uses to bring this wicked world to repentance (Rom. 1:18<\/span> ff). Preachers must face the stark reality that there is no repentance without pain. Jesus clearly indicated that the way which leads to life is narrow and difficult. He said it was hard for a rich man to enter the kingdom. Paul said we enter the kingdom through many tribulations (Act. 14:22<\/span>). Peter and John in their epistles have much to say about suffering and tribulation necessary for a life of holiness. For more discussion of this see, Isaiah, Vol. II, Special Study entitled, The Three Dimensions of Discipline, by Paul T. Butler, pub. College Press.<\/p>\n

When you love a person you tell him the truth. But when you do you are risking his friendship for his first reaction will be one of hurt and defensiveness. If you are willing to make yourself vulnerableto risk his friendship to tell him the truth, you demonstrate that you really love him. Usually, over the long-haul, the fact that you love him will come through.<\/p>\n

Paul faithfully confronts the Corinthians with the truth. It hurt him to have to do it. It hurt them to hear it. But it was the beginning of their repentance and salvation. For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it (Heb. 12:11<\/span>). Even the sinless Lord Jesus was brought to the goal (perfected) for which God sent him into the world through the things he suffered (see Heb. 2:10<\/span>; Heb. 5:7-9<\/span>). The grief Pauls severity engendered is clearly stated to be the cause of their repentance (2Co. 7:9<\/span>). The apostle goes so far as to say he rejoiced that he brought them to grief because (Gr. hoti, causal conjunction that) they were grieved unto (Gr. eis, preposition unto, sometimes used in a causal relation e.g. Mat. 12:41<\/span>; Luk. 11:32<\/span>; Rom. 4:20<\/span>; Act. 2:38<\/span>) repentance. In other words the pain of Pauls severe words caused the Corinthians to move toward the change of mind and life called repentance. The Greek phrase, elupethete gar kata theon hina en medeni zemiothete ex hemon, reads literally, for you were grieved according to God in order that in nothing you suffered loss from us. J.B. Phillips translates it, In other words, the result was to make you sorry as God would have had you sorry, and not merely to make you offended by what we said. RSV translates kata theon as godly grief. They were grieved in Gods waynot in the way of the world or the devil. Apparently God has a way he wants man to be grieved in order that he may be brought to repentance. It is the preachers job to find Gods way to grieve people so they will repent! And Gods way is not without pain!<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(2) Receive us; we have wronged no man.<\/strong>Better, Make room for us<\/em>; we wronged no man:<\/em> with the same change of tense in the verbs that follow. There is an almost infinite pathos in that entreaty, uttered, we may well believe, as from the very depths of the soulMake room for us. The under-current of thought flows on. He had complained of their being straitened in their affections, had entreated that they would enlarge their hearts towards him, as his heart was enlarged towards them. He has travelled onhis thoughts turning now to the party of license, with whom he had pleaded so earnestly in 1 Corinthians 8-10to the terribly unutterable contaminations to which they were exposing themselves by their companionship with idolaters. He now, almost, as it were, with sobs, entreats once more: You can find a place for such as these in your heart. Have you no place for me? In the words we wronged no man we find reference to charges of greed of gain and self-interested motives that had been whispered against him, and to which he refers again in 2Co. 8:20<\/span>; 2Co. 12:18<\/span>. Perhaps, also, he contrasts himself with others, who did wrong and defrauded (1Co. 6:8<\/span>).<\/p>\n

We have corrupted no man, we have defrauded no man.<\/strong>The word for corrupt is the same as that translated defile in 1Co. 3:17<\/span>, and is used with manifest reference to sensual impurity in 2Pe. 2:12<\/span>; Jud. 1:10<\/span>; Rev. 19:2<\/span>. The word for defrauded is not the same as that in 1Co. 6:8<\/span>, and though meaning literally to make a gain, or seek a gain, had, with its cognate nouns, acquired a darker shade of meaning. The verb is used in obvious connection with impurity in 1Th. 4:3-6<\/span>, where see Note. The nouns often appear in closest companionship with those which indicate that form of evil (1Co. 5:10-11<\/span>; Eph. 5:5<\/span>; 2Pe. 2:14<\/span>; Rom. 1:29<\/span>; Col. 3:5<\/span>). Mere greed of gain is commonly described by another word, which we translate the love of money (Luk. 16:14<\/span>; 1Ti. 6:10<\/span>; 2Ti. 3:2<\/span>). There seems, then, sufficient reason for connecting this verb also with the same class of sins. It would seem as if the word had colloquially acquired a secondary meaning, and was used of those who sought gain by ministering to the vice of otherswho became, as it were, purveyors of impurity. The words, so understood, give us a momentary glimpse into a depth of evil from which we would willingly turn our eyes. But they leave no room for doubt that, in the infinite pruriency of such a city as Corinth, even such things as these had been said of the Apostle in the cynical jests of the paganising party of license. They tolerated such things themselves. They welcomed those who practised them to their friendship (1Co. 5:11<\/span>). They whispered, we may well believe, of private interviews in lonely lodgings, of public gatherings at night of men and women, and of the kiss of peace. They insinuated that, after all, he was even such a one as themselves. So, in like manner, was the fair fame of a disciple of St. Pauls attacked by Martial, not apparently with malignity, but only in the wantonness of jest. (See Excursus on the Later. Years of St.<\/em> Pauls Life,<\/em> at the end of the Acts of the Apostles.) So like charges were levelled at the reputation of Athanasius (Sozomen. Hist.<\/em> ii. 25), and of Hooker (Waltons Life<\/em>).<\/em> So, generally, it was the ever-recurring calumny of the heathen against the Christians that their Agapae,<\/em> or Feasts of Love, were scenes of foulest license. It is obvious that there is much in the popular outcry against confession that partakes more or less of the same character. Against charges of this nature St. Paul utters his indignant denial: No, he virtually says; you find a place in your affections for those who do such things: can you not find a place also for us who are free from them?<\/em> The sense which some have given to the word corrupt, as referring only to doctrinal corruptions, is manifestly out of the question.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

2<\/strong>. Paul’s exhortation to acceptance of his apostleship<\/strong>, 2Co 7:2-16<\/span>.<\/p>\n

a. <\/em><\/strong> From his purity and tender affection, 2Co 7:2-4<\/em><\/span><\/em> .<\/p>\n

<\/em><\/p>\n

2<\/strong>. <\/strong> Receive us<\/strong> Accept and acknowledge me (with my co-labourers) as your founder-apostle. Paul blends the elevation of the Corinthians to a high platform of holiness with this acceptance. In his review of his gospel scheme, 2Co 5:13-21<\/span>, and of his apostolic elevation, in 2Co 6:1-11<\/span>, a sublime piety is the claim. In the earnest exhortation of 2Co 6:11<\/span> -vii, 1, this is the view: that Paulinism is pre-eminently a holy Christianity. This appeal, receive us<\/strong>, therefore means, do you on this high plane receive us <\/strong> who present and occupy that plane. Let us stand in union on the same high level of an exalted Christianity. <\/p>\n

Have have have<\/strong> The Greek aorist tense requires these three haves <\/em> to be omitted. The three verbs then left, all point to a particular period; namely, (like a similar passage at 2Co 11:7-9<\/span>,) the period of St. Paul’s first visit to Corinth and first founding that Church. Act 18:1-18<\/span>. We have wronged no man<\/strong>. This passage makes beautiful reference to the magnanimous appeal of Samuel to Israel, as he closed his prophetic office, asserting the purity of his administration, (1Sa 12:3<\/span>,) “Witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith?” St. Paul refers, no doubt, to the insinuations of his detractors at Corinth. <\/p>\n

Wronged<\/strong> By any kind of injustice. <\/p>\n

Corrupted<\/strong> By any false or demoralizing doctrine; as the word signifies in 1Co 15:33<\/span>. <\/p>\n

Defrauded<\/strong> In any money matters. Comp. Act 20:33-34<\/span>. St. Paul here intimates that his holiness consisted not purely in religious emotions, but also in plain, downright equity of dealing. Piety without honesty is a poor article. Sublimated religious professions are a sad deception unless sustained by true, square, conscientious dealing in the shop, the store, the market, or the exchange. Piety has a great deal to do with money. It is in a true sense a “cash article.”<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘Make room in your hearts for 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 before, that you are in our hearts to die together and live together.’<\/p>\n

The appeal reflects 2Co 6:11-13<\/span>, but the initial verb means to make room by withdrawal. Thus Paul is calling on them to be enlarged (2Co 6:13<\/span>), to make room in their hearts for him and his fellow-workers, by withdrawing from the unequal yoke of the world, by coming ‘out from among them’ and being separate (2Co 6:14<\/span>; 2Co 6:17<\/span>), by along with him cleansing themselves from all filthiness of flesh and spirit. Then they can make room for him and can perfect holiness in the fear of God together (2Co 7:1<\/span>). And he stresses that he has done nothing to hinder this from happening. He and his companions have ‘wronged no one, corrupted no one, taken advantage of no one’<\/p>\n

Note the stress on ‘no one’ (even more so in the Greek). The verb adikeo can denote doing wrong to someone, treating them badly. Phtheiro means to “destroy,” “ruin” or “corrupt,” and has a wide range of usage, and can include such things as to “bring about moral ruin, bribery, to seduce a woman” or “defile a virgin”. Pleonekteo means “to take advantage of”, and can mean to “exploit,” or “defraud” and is often used of someone who is covetous, greedy after what belongs to others.<\/p>\n

These may well reflect innuendoes that have been whispered behind Paul’s back and in his absence. Sexual innuendo and accusations of dishonest financial dealings are favourites with those who seek to destroy the reputation of others, and treating them badly was also one of the things that he had had to defend himself against (2Co 1:23<\/span>). Certainly his emphasis on the collection for the saints in Jerusalem could be so twisted to suggest dishonest motives. These then were probably the whispers arising behind his back, but he assures them that they are simply lies.<\/p>\n

‘I do not say it to condemn you: for I have said before, that you are in our hearts to die together and live together.’ On the other hand he does not want them to feel that he is condemning them by mentioning this. He loves them too much for that. Rather he sees them as fellow-associates, true yoke-fellows. They die together and they live together.<\/p>\n

The idea of dying together and living together must surely have a spiritual reference. Compare 2Co 4:10-11<\/span>; 2Co 4:14<\/span>; 2Co 4:16 ; 2Co 3:6<\/span>. Together they are dying to their old lives, and living the new (2Co 4:11<\/span>). And though the outward man is dying, the inward man is being renewed day by day (2Co 4:16<\/span>). And this would explain his claim that he had ‘said it before’ (The fact that dying precedes living helps to confirm this, but compare 2Sa 15:21<\/span>, although the Corinthians are hardly in the same position as David’s fighting men, where death was ever a possibility).<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

2Co 7:2<\/span><\/em><\/strong>. <\/strong>We have defrauded no man.<\/em><\/strong><\/strong> The original word signifies, “to indulge a covetous temper, and make a prey of others by it;” and perhaps intimates, that the false teachers, of whom he had so much reason to complain, had done so. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 7:2<\/span> . Having finished his exhortation, 2Co 6:14<\/span> to 2Co 7:1<\/span> , he now repeats the same request with which in 2Co 6:13<\/span> he had introduced that exhortation ( ), using the corresponding expression : take us, i.e.<\/em> receive us, give us room in your heart<\/em> (comp. Mar 2:2<\/span> ; Joh 2:6<\/span> ; Joh 21:25<\/span> ; 4Ma 7:6 ; Herod. iv. 61; Thuc. ii. 17. 3; Eurip. Hipp.<\/em> 941), and then adds at once (without the medium of a ) in lively emotion the reason why they had no cause whatever to refuse him this request ( , comp. 2Co 6:12<\/span> ). Chrysostom rightly as to substance explains the figurative by and Theophylact: , . Comp. Theodoret. So also most of the later commentators, though the meaning was often limited in an arbitrary way (comp. Rosenmller, Stolz, Flatt, and Pelagius), e.g.: give ear to us<\/em> , and the like. Others take it: understand us rightly<\/em> (Bengel, Storr, Bretschneider, Rckert, de Wette). Unobjectionable from a linguistic point of view (see Wetstein, ad<\/em> Mat 19:11<\/span> ); but in the exhortation of 2Co 7:1<\/span> there was nothing to be misunderstood, just as little as for the readers in the disclosure that follows (to which de Wette refers it); and if Paul, as Rckert thinks, had had it in his mind that the measures of his first Epistle had been judged unfavourably, he could not have expected any reader to gather this from the simple , especially as in what follows the idea of the effects of the first Epistle is quite kept at a distance by . [255]<\/p>\n

. . .] This is no doubt aimed at hostile calumniations of the apostle and his companions. Some one must have said: They act wrongly towards the people! they ruin them, they enrich themselves from them!<\/em> It is impossible to prove that applies exactly to the<\/em> corruptela quae fit per falsam doctrinam<\/em> (Calvin and most, following the Fathers; just as Hofmann also refers it to the inward<\/em> injuring of the persons<\/em> themselves, 1Co 3:17<\/span> ); the way in which the word is associated with . and . is rather in favour of a reference to the outward position<\/em> . In how many ways not known to us more precisely may the apostle and his fellow-labourers have been accused of such a ruining of others! How easily might such slanders be based on the strictness of his moral requirements, his sternness in punishing, his zeal for collections, his lodging with members of the church, the readiness to make sacrifices which he demanded, and the like! Probably his prosecution and administration of the collections would be especially blackened by this reproach of . Comp. 2Co 12:17-18<\/span> . Rckert refers all three words to the contents of the former Epistle: “ with what I wrote you, I have done no one wrong<\/em> ,” etc.; so that . would refer to the severe punishment of the incestuous person, . to his delivery over to Satan, and . to the control which Paul by this discipline seemed desirous to exercise over the transgressor and over the church. But if his readers were to know<\/em> of this reference to his former Epistle<\/em> , he must have expressed<\/em> it (the reader could not guess it). Besides, the word . is against this view, for in the N. T. it denotes overreaching for one’s own benefit as an act of covetousness properly so called<\/em> , provided the context (as in 2Co 2:11<\/span> , by ) does not furnish a more general reference. And, moreover, those acts of discipline, to which Paul is supposed to refer, were acts so completely personal on the part of the apostle, that the plural expression in our passage would be quite unsuitabl.<\/p>\n

] in the consciousness of innocence is with great emphasis prefixed three times; but we cannot, with Rckert, infer from this that the incestuous person is concealed under it. Comp. and , and 1Co 12:29<\/span> ; 1Co 13:7<\/span> ; Buttm. neut. Gram.<\/em> p. 341 [E. T. 398].<\/p>\n

[255] This also in opposition to de Wette’s way of completing the thought: “Impute no evil designs to me in writing the first Epistle. For such imputation I have given you no occasion in my apostolic conduct. I have wronged no one,” etc.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

2Co 7:2-16<\/span> . Regarding the impression made by the former Epistle and its result. A conciliatory outpouring of love and confidence serves as introduction, 2Co 7:2-4<\/span> . Then an account how Paul received through Titus the comforting and cheering news of the impression made by his Epistle, 2Co 7:5-7<\/span> . True, he had saddened the readers by his Epistle, but he regrets it no longer, but rejoices now on account of the nature and effect of this saddening, 2Co 7:8-12<\/span> . Therefore he is calmed, and his joy is still more heightened by the joy of Titus, who has returned so much cheered that Paul saw all his boasts to Titus regarding them justified. He is glad to be of good courage in everything through them, 2Co 7:13-16<\/span> .<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

XIII.STATEMENT AS TO THE EFFECT OF HIS FIRST EPISTLE, A CORDIAL APPEAL TO THEM, AND THE COMFORTING REPORT TITUS HAD BROUGHT HIM OF THE IMPRESSION PRODUCED BY THAT EPISTLE<\/p>\n

2Co 7:2-16<\/span><\/p>\n

2Receive us; we have [om.<\/em> have, ] wronged no man, we have [om.<\/em> have] corrupted no man, we have [om.<\/em> have] defrauded no man. 3I speak not this<\/em> to condemn you<\/em>,1<\/span> for I have said before, that ye are in our hearts to die and live with you.<\/em> 4Great is<\/em> my boldness of speech [om.<\/em> of speech, ] toward you, great is<\/em> my glorying of you: I am filled with [the] comfort, I am exceeding joyful [made exceedingly to abound with the joy] in all our tribulation. 5For, when we were come into Macedonia, our flesh had no rest,2<\/span> but we were troubled on every side [in every way];without were<\/em> fightings, within were<\/em> fears. 6Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; 7And not by his coming only, but by the consolation [comfort] wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind [zeal, ] toward me; so that I rejoiced the more. 8For though I made you sorry with a [the] letter, I do not repent though3<\/span> I did repent: for4<\/span> I perceive that the same epistle hath made you 9sorry, though it were<\/em> but for a season. Now [I do not regret it: although I did regret it (for I perceive that that epistle made you sorry though but for a season), yet now] I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.10For godly sorrow worketh5<\/span> repentance to salvation not to be repented of: but thesorrow of the world worketh death. 11For behold this selfsame thing, that ye6<\/span> sorrowed after a godly sort, what<\/em> carefulness [diligence, ] it wrought in you, yea, what<\/em> clearing of yourselves, yea, what<\/em> indignation, yea, what<\/em> fear, yea, what<\/em> vehement desire, [longing, ] yea, what<\/em> zeal, yea, what<\/em> revenge [infliction of punishment]! In all things<\/em> ye have approved yourselves to be clear in7<\/span> this matter.12Wherefore, though I wrote unto you, I did it<\/em> not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you [your earnest care for us]8<\/span> in the sight of God might appear unto [with, ] you. 13Therefore we were comforted in your comfort;9<\/span> yea, and exceedingly the more joyed we [comforted. But in our comfort, we joyed the more exceedingly] for the joy of Thus, because his spirit was [has been] refreshed by you all. 14For if I have boasted any thing to him of you, I am not ashamed; [was not made ashamed, ] but as we spake all things to you in truth, even so our10<\/span> boasting which I made<\/em> [om.<\/em> which I made<\/em>] before Titus, is [was, ] found a truth. And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him. 16I rejoice therefore [om.<\/em> therefore]11<\/span> that I have confidence in you in all things.<\/em><\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

2Co 7:2-4<\/span>.Receive us.<\/strong>[In this passage we have Pauls feelings toward his fellow-Christians presented with more liveliness than in almost any other passage. His restless anxiety to possess their love, his solicitude at having grieved them, and his delight on being reassured of their affection, show the warm friendliness of his nature. The same cause makes this one of the most rhetorical of all his writings; as may be seen in his repeated anaphor (2Co 7:2<\/span>; 2Co 7:4<\/span>; 2Co 7:11-12<\/span>), the extreme delicacy of many of his allusions, the overflowing and struggling energy of his expressions (2Co 7:4<\/span>; 2Co 7:7; 2Co 7:13<\/span>; 2Co 7:15<\/span>), his periphrastic designation of God (2Co 7:6<\/span>), and the freedom () with which he runs from one suggestion to another. See Stanleys note on Pauls delight in human intercourse, and freedom from the ascetic spirit, p. 461]. The demand, Receive us,<\/em> is probably a resumption of the idea thrown out in the similar demand, be ye also enlarged,<\/em> in 2Co 6:13<\/span>, and in it the Apostle intended to call on the Corinthians for their affectionate confidence. The original word () signifies, give us room in your hearts; like in Joh 2:6<\/span>, and , so far as it referred to personal objects in Mar 2:2<\/span>. Others would render it: understand us rightly: [Tyndale and Cranmer: Understand us]; comp. , Mat 19:11-12<\/span>. This certainly could refer to nothing in the preceding admonitions, for these had contained nothing likely to be misunderstood; but sufficient attention has not been given to the possible relation of this passage to the severity shown in 1 Corinthians 5<\/span> Nothing but love and confidence would be needful to insure their acceptance of what he then said and did.We wronged no one, we corrupted no one, we defrauded no one<\/strong> (2Co 7:2<\/span> b<\/em>).In these brief sentences he presents in an animated style, without a , the reason for this demand. That he had an exclusive reference to the incestuous person, is as improbable as it is that he had no such reference whatever (comp. 2Co 7:8<\/span> ff.). Even if such a denial of doing injustice, or of having corrupted any one, could be made to fit such a reference (the former by signifying to inflict injustice through extreme severity (1Co 5:5<\/span>), and the latter by signifying to ruin one, through the deliverance of him over to Satan), certainly the idea of fraud contained in could not be understood (as Rckert suggests) to refer to an improper assumption of spiritual powers, and therefore would not admit of such an interpretation. It is, however, very likely that in the first denial () he had his eye principally upon that case, and that he intended to repel the imputation of his having violated any ones rights by a needless severity of discipline; that in the second () he had some reference to the charges made by the Judaizing teachers, of his having seduced the people by false doctrines, and especially by his doctrine of Christian liberty (comp. , 2Co 6:8<\/span>; also 2Co 2:17<\/span>; 2Co 4:2<\/span> et al.<\/em>); and finally that when he said he took advantage () of no one, he was repelling the insinuation noticed afterwards in 2Co 11:14<\/span>; 2Co 11:16<\/span> ff., with respect to his management of the collections and other matters (comp. Meyer and Osiander).I say not this to condemn you<\/strong> (2Co 7:3<\/span> a<\/em>).He here turns aside for a moment to notice a possible misapprehension of what he had just said, as if he had denied that they had any affection for him, and so had utterly condemned and cast them off for their ingratitude, their suspicions and their outrageous offences against him. It would not have been very difficult to give an offensive turn to his emphatic demand that they would receive him into their hearts. And yet it would by no means come up to the Apostles aim if the only condemnation which he wished to deny was supposed to be involved in his denial of such a defrauding as would be implied in accusing them of covetousness because they had contributed nothing to his support. After we must, understand (not as Rckert suggests with reference to the incestuous person).For I have said before that ye are in our hearts to die and live with you<\/strong> (2Co 7:3<\/span> b<\/em>).The Apostle here proceeds to show that he could not have intended to condemn them, inasmuch as such a design would have been inconsistent with what he had said. The place in which he had said what he here speaks of must have been in the present Epistle (comp. Eph 3:3<\/span>), and especially in 2Co 6:11<\/span> f. The substance of this he now repeats, when he says that they were in his heart ( ); comp. Php 1:7<\/span>, [He uses the perfect instead of the aorist, because what he had said was still said and remained true up to the time of speaking]. The sincerity of the affection and fellowship here professed he further shows by adding: to die and to live with us<\/em> ). The subject of this infinitive sentence must be supplied. It must be either , in which case, he intended to say: so that I would desire to die and live with you (though we could not then understand why . is placed before ); or , in which case he intended to say: in order that ye may die and live with us. The of the previous sentence is in favor of the latter, but we must remember that he is not here speaking of their sympathy with him in his extreme perils, his deliverances and his welfare. The main proposition had reference to the love which he had toward them, not to that which they had toward him. The expression refers either to the inseparable fellowship which he felt with respect to them (subjectively) in his own heart, in consequence of which they would never be absent from his heart, whatever might be his lot, whether to live or to die (just as we bear within our hearts those whom we love in life or in death) (Meyer), or (objectively), to such an intimate connection with him, that their life and death would be necessarily involved in his, i. e.,<\/em> that they would share in his death and his life, and in all his sufferings for Christ and his deliverances from them (possibly also in his eternal blessedness). Comp. 2Co 1:7<\/span>. With this latter interpretation, the idea would be that the love which made him bear them on his heart would make every thing common between him and them, and hence that they would be brought into complete fellowship with him in life or in death. [Meyer: How natural it was for Paul, in continual danger of dying, to put the . emphatically before the . There is therefore no necessity of supposing that must refer to the future life because it comes after . Paul may or may not have known of the sacred band who had agreed to live and die with each other, or of Roman proverbs of a like nature with what he here says; but he was doubtless uttering simply the extreme devotion of every good shepherd to the welfare of his flock (Joh 10:11<\/span>). Grotius: egregius <\/em><\/em> boni pastoris<\/em>]. The would imply that such would be the object he would have in view, and not merely that such would be the result. This explanation probably deserves the preference, not only to the former, but also to another, which makes imply a reciprocity of fellowship, and thus combines the subjective and the objective interpretation together.Great is my boldness toward you, great is my glorying of you<\/strong> (2Co 7:4<\/span>). In this verse the Apostle goes on to show that his disposition and conduct toward them were such that there ought to be no such misconstruction of his language. here signifies not liberty or plainness of speech (Luther [the English version] et al.<\/em>), but inward confidence [Vulgate: mihi, fiducia est apud vos<\/em>] (Eph 3:12; 1Jn 2:28<\/span>; 1Jn 3:21; 1Jn 4:17<\/span>; 1Jn 5:14<\/span>; comp. Bleek on Heb 3:6<\/span>). The outward expression of this inward disposition was the . Neander: When Paul was with others he boasted much of the ample and thorough results which the grace of God had produced among them. To regard (with Osiander) this boasting as something entirely within the Apostles own heart is not indispensable to the symmetry of the discourse, nor accordant with the Apostles usual style. It was more probably the exulting way in which the confident spirit of Paul usually expressed itself when his heart was elevated. The object of this boasting was the Corinthians themselves (comp. 2Co 7:14<\/span>; 2Co 9:2<\/span>), the results of his labors among them, and their subsequent spiritual progress. We may remark here a climax with reference to the preceding clause. So with respect to the following sentencesI am filled with comfort, I am exceeding joyful in all our tribulations<\/strong> (2Co 7:4<\/span> b<\/em>).we have , . [Hodge: So far from having any disposition to upbraid or to recriminate, his heart was overflowing with different feelings. He had not only confidence in them, he was proud of them; he was not only comforted, he was filled with exceeding joy. Instead of the third member of the anaphora, the Apostle has, by way of a stronger and climactic expression, ]. here, as also in Rom 1:29<\/span>, and sometimes in the classic writers, is used with the dative. signifies: I am made rich, overflowing with, etc.<\/em> is used transitively also in 2Co 4:15; 2Co 9:8<\/span>, and passively in Mat 13:12<\/span>. The article implies that the Corinthians were the source of both emotions (as in 2Co 7:7<\/span>): the special consolation which is from you and the joy which is in you (Osiander); or it indicates the particular consolation and joy which he needed (Meyer). The here signifies, not as in 2Co 1:4<\/span>, concerning<\/em> (so as to express the relation or object of ), but in, in the midst<\/em> (simultaneously), and it expresses the relation of both the preceding clauses. The frequent change of the singular to the plural, and of the plural to the singular in this section, shows that the Apostles own feelings were predominant in all that he was saying of himself in common with his fellow-laborers. [In this verse the change was to indicate that he bore the suffering<\/em> in common with them, but that the joy<\/em> was wholly a matter of his own experience. Alford also notices that the present tense indicates the abiding of the effect].<\/p>\n

2Co 7:5-7<\/span>. For even as we went into Macedonia, our flesh had no rest, but we were troubled in every way.<\/strong> (2Co 7:5<\/span>).The Apostle now enters into some details; and, in the first place, with respect to the tribulation. has reference to what he had said in 2Co 2:12<\/span> f. He had there informed them that on his arrival at Troas he could not rest, but that he had gone immediately to Macedonia. He now adds that even when he came to Macedonia he was unable to find rest. is here the same as in 2Co 2:12<\/span>, and its accordance with the verb in that passage suggests the suspicion that may have been the original reading. The reason that our flesh ( ) is substituted for my spirit ( ) as in 2Co 2:12<\/span>, may be found in the difference of circumstances on the two occasions. At Troas the unrest had its source and seat within, and consisted of anxious thoughts, etc.<\/em>; but in Macedonia it was one which affected the flesh. And yet we must not suppose it exactly confined to the body (as Rckert supposes, e. g.,<\/em> a sickness), nor that it means his whole person, and so the same as we;<\/em> but it means the whole natural life in its infirmities, its susceptibilities and its sensibility to suffering; in a word, the whole sensuous nature, internal and external (comp. Mat 26:41<\/span>), every thing which can be influenced not only by the conflicts of the world around him, but by those cares and temptations of the inward spirit of which he was about to speak. In positive contrast with this he now says we were troubled in every way ( ). He uses the participle, as if he had written (comp. Meyer). What he means by (in every condition, in all possible circumstances) is more fully developed when he says,without were fightings, and within were fears.<\/strong> ( , ). The latter phrase is more forcible without ). and have reference not to those who were Christians (weak brethren and erroneous teachers), and those who were not; but in the one case to those opponents with whom he came in conflict, whether in the Church or out of it, and in the other to various difficulties within the Christian community, some of which, especially those which pertained to the Corinthian Church, occasionally became quite formidable. [It seems more natural to understand these particles with reference to the Apostle himself, since he was narrating his personal restlessness and troubles].Nevertheless He who comforteth the downcast, comforted us. even God<\/strong> comforted<\/em> us, by the coming of Titus<\/strong>(2Co 7:6<\/span>). Having considered the trouble to which he had been subjected, he now turns to notice the Divine consolation he had received under it. This had been sufficient to allay the storm in his soul. He mentions God in this connection [not at first under any of the ordinary names of the Deity, for at the moment he was so full of this peculiar aspect of God, that he deems it sufficient to designate him] as the One whose peculiar office it is to comfort them who are cast down ( , comp. 2Co 1:3<\/span>). [The present indicates that this is what is always taking place. In classical and Hellenistic usage means not only those who are humble, but. those who are humbled, stricken down; and it refers not merely to the outer condition, but to the feelings of the heart, the disposition, and probably to both united (cast down). In the present case it should probably be taken in the most extensive sense. In the conclusion of this part of the sentence God must be regarded as especially emphatic. signifies, as usual, in,<\/em> the sphere in which the comfort took place, but it also means in consequence of<\/em>. The arrival of Titus was the reason for his consolation. With great delicacy he speaks of himself as bowed down on account of the misconstruction of his brethren, and as if nothing could relieve his mind but the personal return of his beloved associate. He intimates also that one essential element in the comfort he experienced, sprung from the delightful frame of mind which Titus exhibited on their account.And not by His coming only, but also by the comfort wherewith He was comforted concerning you<\/strong> (2Co 7:7<\/span> a<\/em>). has here, as in 1Th 3:7<\/span>, the sense of: on account of, in relation to<\/em>. We conclude, therefore, that Titus also had been much disturbed and anxious on account of the state of things at Corinth, and that he had been reassured by what he had seen during his visit there. The close connection between the participial sentence and , suggests that the Apostle was here speaking of the tranquilizing effect which the visit at Corinth had had upon Titus own mind. This was so perceptible, that during the recital of what Titus had witnessed, the load of care was removed also from the heart of the Apostle himself. Of course this implies that Titus had previously had all his anxieties allayed by what he had seen of the disposition of the Corinthian Church. (Osiander thinks that the Apostle in the tumult of his joy had completely amalgamated into a single thought the consolation of Titus, his own perception of that consolation, and the account of the whole which he was then writing). [It is implied that Titus was comforted while<\/em> he was reciting the story in the ears of Paul himself, for the participle s. is given to explain how<\/em> Titus was comforted. The Apostle was comforted while hearing, and Titus while telling such news]. The comforting things which Titus announced respecting the Corinthians, are given in the succeeding sentence,when he told us your longing, your mourning, your zeal respecting me, so that I rejoiced the more<\/strong>. (2Co 7:7<\/span> b<\/em>).This implies: 1, their longing to see the Apostle once more, increased, as it doubtless was, by his delay in coming to them; 2, their . i. e.<\/em>, the extreme sorrow which they had expressed in bitter lamentations, when they became aware of the anxiety their sad state had caused him, and when they had received the severe reproof contained in his first Epistle; 3, their zeal in behalf of the Apostle, the interest awakened in the Church (as a whole, though not without some important exceptions), in behalf of his person and his authority (others say: affectionate zeal to repair the injury they had done him, to allay all his apprehensions, and to give him joy by their amendment). The phrase (your zeal for, or in behalf of me), is so essentially and immediately connected with , that it seemed needless to repeat the article in order to define it more perfectly. The power of the impression made upon him by the account is shown in the sentence: . If we regard here as equivalent to: potius<\/em>, we must place the emphasis upon , and the sense then would be: so that instead of being troubled, I rather rejoiced, But from the order of the words we are induced to place the emphasis rather upon , or at least upon , which, indeed, contains essentially the idea of joy, and may be regarded as the climax of this joy [so that the sense would be, so that I rejoiced or was comforted more than before]. Others suggest in addition that the increased joy was in consequence of the arrival of Titus [i. e.<\/em>, my usual joy was much increased]. Such a meaning would be much the same in its essential result. [In the old Oxford Paraphrase, the expression here is: so that I rejoiced now the more exceedingly from the occasion of my former grief. Chrysostom: On these (before mentioned) he abounds in joy, and was filled with consolation, because he had made them feel. These things seem to me to be said, not only to soften what has gone before, but to encourage those who had acted well. For although we doubt not that some among the Corinthians were obnoxious to his former accusations, and unworthy of these praises, he did not wish to distinguish them, but makes both the praises and the accusations common, leaving it to the consciences of his hearers, to select what respectively belonged to them.]<\/p>\n

2Co 7:8-11<\/span>. Because even though I made you sorry in the Epistle, I do not regret it: although I did regret it (for I perceive that that Epistle made you sorry, though but for a season), yet now I rejoice<\/strong>.[The word compels us to treat this sentence as a reason for the rejoicing of which he had just spoken. The phrase occurs three times in this single verse, and in each instance admits a fact without encouraging a doubt respecting it: I admit I made you sorry, that I regretted it, and that the sorrow was but for a season. And yet it is implied that notwithstanding those facts, there were qualifying circumstances: Even though such things were true, he did not then regret the sorrow, etc<\/em>.]. The painful impression his former Epistle had produced, did not prevent his present rejoicing. He refers, when he speaks of making them sorrowful, to the effect of the severe reproofs he had administered in his first Epistle, especially in the fifth chapter. [And yet many cannot discover anything in the first Epistle answering to such representations. The severity there refers mainly to a private wrong of an individual. They think, therefore, that an Epistle which had been so severe that the Apostle shrinks from reminding the Corinthians that it was his own ( ), must have been a brief and lost one which was confined to public censures, see Introd., 6.]. There is some dispute regarding the way in which the following sentences should be taken. If we adopt the reading, (without the , which is contained only in Cod. B.), two different constructions are possible. In the first place, we may connect this expression with what precedes, as if he had intended to say: I do not regret it, though I did regret it; in which case , is simply a practical confirmation of the preceding : I see, from what Titus has told me, that the Epistle made you sorrowful, though only for a season; or we may regard it as giving the reason for his regretting that he had written (). When he says: although for a brief season<\/em>, he informs them of a circumstance which had diminished his regrets, and he probably implies also that his own regret had been only a transient feeling (and yet it is in the imperfect). Meyer, however, correctly remarks that , etc<\/em>., could not be construed as the reason for any but the of the preceding clause (with which, however, on this construction it could have no suitable meaning [for why should he give what he now<\/em> sees as a reason for his former<\/em> regrets])? In the second place, we may commence a new sentence with , as we may also, and even must do, if we accept of the reading . Those also who leave out after , find in the clause beginning with the apodosis of the whole sentence beginning with .: q. d<\/em>. though I did regret it, I now perceive that the Epistle made you sorry only for a season. Even this construction gives no better specimen of reasoning than the other. It remains that we should make the clause commencing with (2Co 7:9<\/span>) the apodosis of the whole sentence in which ., etc<\/em>., is the protasis. [The Vulgate renders it: Quoniam etsi contristavi vos in epistola, non me pnitet: et si pniteret, videns quod epistola illa, etsi ad horam, vos coniristavit, Nunc gaudeo, etc<\/em>. This is translated by the Rhemish, For, although I made you sorry in an Epistle, it repenteth me not: albeit it repented me, seeing that the same Epistle (although but for a time) did make you sorry. Now I am glad, etc<\/em>.] If we adopt the reading which the Vulgate must have used [i. e<\/em>., ,] the participial sentence will very conveniently connect with, and form a part of, the protasis, to which the apodosis is, now I rejoice<\/em>. The reading is, however, so well established that we are compelled to receive it into our text. We may then regard the sentence commencing with these words as a logical parenthesis, thus: Though I did at one time regret it(and not without reason) for I perceive (from the account of you by Titus) that that Epistle made you sorrynow I rejoice (Meyer.) The regret of which he spoke had been experienced sometime before that in which his feelings changed and he became joyful. On this construction, we are struck with the difficulty, that the Apostle used the present , rather than the past to correspond with ; but the reason probably is that what the Apostle perceived on a former occasion continued still before his mind, and the peculiar nature of the parenthesis had introduced some confusion into the strict logical connection. The actual course of thought was probably something like the following: From the first account brought by Titus he had perceived that the Corinthians were much troubled by the contents of this first Epistle, and for a while he had been sorry that he had reproved them so severely. But when Titus had brought further information [on a second return from Corinth] he perceived not only that the disturbance had been essentially only temporary ( , Gal 2:5<\/span>, for a season), but that it soon gave way to a feeling of joy, and was productive of many important benefits. Their sorrow was therefore so far from being a source of regret to him, that he never recollected the effects which that Epistle had produced without joyful emotions. [The word is more expressive than . It refers to the mental contemplation which his paternal spirit had of them while he was absent from the scene. The abrupt and disconnected form which the Apostles language here assumes gives us a vivid picture of the inner workings of his heart. Wordsworth remarks: that the language is beyond the rigid rules of ordinary grammar, and belongs to a higher science, the grammar of nature and even of inspiration; and impart an indescribable grace of tenderness and truth to these impassioned outpourings of his full heart. If they so touch the soul when read now, what must have been their effect when they sounded forth in all their original freshness, with the living voice, in the public recitations of these Epistles in the churches of Corinth and Achaia. It is not implied that the Apostles regret involved any moral self-reproach. Dr. Campbell says it denotes simply that uneasiness which a good man feels, not from the consciousness of having done wrong, but from a tenderness for others, and a fear lest that which, prompted by duty he had said, should have too strong an effect upon them.] Accordingly the hesitation which some writers have felt in admitting that an inspired writer would be the subject of such regrets, springs from a mistake with regard to the human element in inspiration, i. e<\/em>., the variable disposition of the inspired person. As the nobler human feelings are still supposed to be in exercise, notwithstanding the essential divinity of the power which moves them, there is no call for those arbitrary attempts, which some have made to interpret our passage (com. Meyer and Osiander). From what we have already said, it is evident that in 2Co 7:9<\/span>, should be taken in a temporal and not in a logical sense. Not because ye were made sorry, but because ye were made sorry unto repentance<\/strong>. (2Co 7:9<\/span> b<\/em>). In : (not because ye were, etc<\/em>.) his design was to prevent, the misconstruction which might be put upon what he had said, as if it were a pleasure to him to remember that he had given them pain, (cold severity, com. Lam 3:33<\/span>). The matter which gave occasion to his joy was that they had been troubled in such a way as to produce a change of their feelings, especially with respect to the sad case mentioned in the former Epistle (1 Corinthians 5<\/span>.). The result of such a change was that they had made a great advance in Christian morality and seriousness, and that they had been deeply humbled. He proceeds to speak still further on this point when he adds: For ye were made sorry according to God, that ye might receive damage from us in no respect<\/strong> (2Co 7:9<\/span> c<\/em>). In accordance with Pauls usage must be designed to direct our minds to the efficient author of the sorrow. (Deo efficiente<\/em>.) It means: according to God, i. e<\/em>., according to the mind or will of God. Thus in Rom 8:27<\/span>. Bengel says: The sorrow of penitents renders their minds conformable to God, and signifies the feeling of the mind which has regard to and follows after God. Such a one is grieved because he has done what God abhors. (Ambrosius). Iva<\/em> is here expressive of the divine intention, with, respect to their sorrow according to God; and it implies, even if it had not been implied in , that God had had a hand in producing their sorrow. The object God had in view was, that they might in no way suffer injury from their teachers, not even by their sorrow. Neander: It is agreeable to the theological view every where predominant in Pauls writings to say that what he had written with an upright intention should not result in injury to them. Osiander: has the sense of, in no part, i. e<\/em>., neither in your joyful confidence nor in the purity of the Church. But is such a meaning quite appropriate or consistent with the context? occurs in 1Co 3:15<\/span>, in the sense of, he shall suffer loss<\/em>. The preposition shows the source of the injury which is denied (2Co 2:2<\/span>). He does not mean that they would thus be saved from punishment. He merely implies that they might have been injured if they had experienced no change of mind, especially if their feelings had become alienated from him and embittered toward him. On the contrary he rejoiced to find that the result had been salutary.This idea is further carried out in 2Co 7:10<\/span>, where a reason is assigned for what had been said in the preceding final sentence: Ye have been troubled by God that ye might receive injury from us in nothing.For the sorrow which is according to God worketh out repentance unto salvation not to be repented of<\/strong>, (2Co 7:10<\/span> a<\/em>),i. e<\/em>., a change of heart which leads to salvation. The apostle here refers back to , (unto repentance) in 2Co 7:9<\/span>, and he describes this as the effect of a right kind of sorrow. When a man<\/p>\n

is conformed to the mind of God, or is troubled by a regard to God on account of his sins, he will turn from those sins with all his heart; and he will become totally opposed to all that once was pleasant or seemed indifferent to him (). But this change of heart which was the result of the sorrow spoken of, and which in the actual experience of believers always included faith, was especially the fruit of the sorrow according to God and conducted to salvation.12<\/span> If we connect with , the idea will be that when a man is delivered from his sinful corruption he thereby attains everlasting life and must of course be forever satisfied. It would be absurd to suppose that such a one would ever regret his course or have the slightest wish that he had never come into this state or into the way which leads to it. It must be conceded therefore that this epithet is quite suitable to , and the order of the words favors such an application. But Luther and others connect it with , and pnitentiam non pnitendam<\/em> is an expression which makes good sense. [Calvin also with fine critical discernment remarks: The play here upon the word penitence<\/em>, when he says not to be repented of<\/em>, is elegant, for however unpleasant at first taste a thing may be, it renders itself desirable by its usefulness. For though the epithet (.) may refer as much to the salvation as to the penitence, it appears to me to agree better with the latter word: q. d<\/em>.: We are taught by the very event that no sorrow ought to be grievous or troublesome to us; so that though repentance have something bitter in it of itself, it is described as not to be repented of because of the sweet and precious fruit which it produces. The Vulgate renders the phrase thus: pnitentiam in salutem stabilem operatur<\/em>, which the Rhemish translates: worketh penance unto salvation that is stable. This use of in the sense of unchangeable<\/em> is perhaps sanctioned by its use in Rom 11:29<\/span>. It is commonly supposed that our English Version favors the reference of the word to repentance. This however does not seem quite clear.] It is true we should more naturally have expected that would have been used in application to , but brings out better that part of the sorrow which is painful, and no one can justly say that it creates any halting or feebleness in the course of thought. We may therefore, with Osiander give the preference to such a connection. There is an evident reference to the in 2Co 7:8<\/span>. As this epistle had drawn forth their sorrow and this had produced a change of heart which could never be regretted, it had been followed by such fruits and had led to salvation (), he could of course have no regrets on account of the effect of his epistle, and he could only rejoice in the recollection of it.But the sorrow of the world worketh death<\/strong>. (2Co 7:10<\/span> b<\/em>).He here brings up as an illustration of what he had said, a striking contrast. To the divine sorrow of which he had spoken he now opposes the sorrow of the world, i. e<\/em>., the sorrow which the ungodly multitude sometimes experience. As Thomas says: as is the love so is the sorrow. is the genitive, not of the object, i. e<\/em>., a sorrow on account of worldly things or possessions, but of the subject, and it must be interpreted with reference to the contrast. It here signifies such a trouble about the apostles reproofs as would have produced no change of mind, but rather an irritability and a depression of spirit on account of wounded pride. As this could only harden the heart, it would lead to the death which was equivalent to perdition, and of course the reverse of salvation. Death is here not merely moral corruption, nor a fretting of ones self to death, and above all not a mortal sickness or suicide. Comp. Elwert. Stud. der Wrt. Geistl. IX. 1 135ff.For behold this very thing, that ye were made sorry according to God, what great diligence it wrought in you<\/strong> (2Co 7:11<\/span>).The apostle here points out the way in which the good results of the sorrow had been exhibited among the Corinthians themselves. He shows by actual facts the proof (introduced by ) of what he had been saying. Behold! () is here the utterance of a lively emotion. (Osiander). indicates in advance and in a very emphatic manner, the matter on which he is about to speak, and the particulars of which he immediately proceeds to specify; and by he designed to say that it was that precise thing, and that alone which had had such an influence. The simple dative (in you) is more forcible than would have been, and it must here be regarded as the Dative of relation, but closely approximating the dat. commodi. The substantive signifies originally haste, then diligence, activity, and it is here applied to the case of discipline then in hand, in contrast with the previous inactivity (Starke: diligence in recognizing your defects, in complying with my exhortations, in removing offences, and in making up for past neglects).Yea, clearing of yourselves; yea, indignation<\/strong>; The which is so many times repeated and with so much emphasis (comp. 1Co 6:11<\/span>), is not only climactic, but corrective; equivalent to: yea, rather. He intended to say that was perhaps too feeble a word to express the change which took place in their minds in consequence of their godly sorrow. here means, not their defence of the Apostle against his opponents, but in accordance with the context, their own justification before Titus and so before the Apostle. It signifies their answer to the charge of having apparently given countenance to sin, and their solemn disavowal of all fellowship with crime. It was not, however, their practical justification of themselves by the actual punishment of the offender, for this would have anticipated the idea expressed afterwards by . The (indignation) was more than the ; for it implies that they were indignant that such a thing should have taken place among them, and perhaps at themselves that they had so long tolerated it and had been so careless of the honor of the church.yea, fear; yea, longing desire<\/strong>.The was in this case a fear not of Divine judgment and still less of apostasy, but of the Apostle lest he should come to them with a rod (1Co 4:21<\/span>). (Heubner thinks incorrectly that it was an apprehension that new offences might arise, and hence that it signifies an increased watchfulness and jealousy of themselves). To this reference of the fear of the Apostle corresponds the succeeding word, in which he passes suddenly to the very opposite; for signifies not a joyful longing for their own improvement, but as in 2Co 7:7<\/span>, an earnest desire to see the Apostle himself, whose love for them they felt even while he reproved them so severely, but to whom they turned with confidence as soon as they had removed the offence.yea, zeal; yea, infliction of punishment<\/strong>.If (with Bengel and Meyer) we divide the series of six things here mentioned into three pairs, in which and relate to the Corinthians themselves; [ and to Paul], and and to the offender, we must regard as signifying something different from what it means in 2Co 7:7<\/span>. It must signify in such a case a zeal to punish the offender, which attains its end in the , but which is essentially a zeal in behalf of God, the Apostles authority, and the churchs reputation. Bengel makes both of these refer to the incestuous person, and with a rather excessive refinement he explains as pro bono anim ejus<\/em>, and as contra malum ejus<\/em>. is the infliction of punishment in consequence of which the law (in this case the Divine) is carried out, maintained and satisfied in its demands upon the holiness of Gods people. (The attempt to find in this place the Romish doctrine of satisfaction is purely arbitrary). If (with Osiander) we regard the members in the several pairs as contrasted with one another and rising in each case towards a climax, would be zeal for the Lord, etc<\/em>., that the Divine law might be maintained through the , i. e<\/em>., the punishment of the guilty one. [Doddridge: Some divines have taken it for granted that this verse contains seven distinct marks of true repentance, to be found in every sincere penitent, whereas these are not the characters of the temper of each, but of different persons in different circumstances, according to the part they respectively acted in the affair in question.] The result of all this wasIn every respect ye have commended yourselves as clear in this affair<\/strong>. (2Co 7:11<\/span> b<\/em>).In accordance with the lively and emphatic style in which the Apostle was here writing, this is introduced without an or anything of the kind. signifies here in every respect. is equivalent to (Osiander makes it a collateral idea in connection with what he had said of their conciliatory and just course). With this meaning the word has sometimes an accusative of the object in connection with it (Rom 5:8<\/span>), sometimes , and sometimes as in the present case an accus. cum infin<\/em>. signifies pure, innocent. In other places it is used with a genitive of the offence, but here it is with a dative signifying with reference to, like (free from righteousness) in Rom 6:20<\/span>. is a lenient general phrase to avoid anything more specific. Bengel: He speaks indefinitely because the thing was unpleasant. Neander uses this passage to confirm his view, that Paul has reference in this epistle nowhere to the case of the incestuous person, but to some individual in personal hostility to himself. [If the case alluded to here had been that of the incestuous person, the Corinthians would have had no need of showing their innocence in the matter, for no one could have supposed them to be sharers in such a crime; but if we suppose that it was the case of some individual in personal opposition to the Apostle, we can easily see how they might have shared in this offence, and how they might have shown themselves clear in this matter.]<\/p>\n

2Co 7:12-16<\/span>. Accordingly, though I wrote unto you, I did it not for his sake who had done the wrong, nor for his sake who had suffered wrong<\/strong>. (2Co 7:12<\/span> a<\/em>).We have here an inference [, consequently] from the effects which his first Epistle had produced, with reference to his object in writing it. [The same phrase ( ) occurs here which had occurred thrice a few sentences before (2Co 7:8<\/span>), and in the same sense: Even though I wrote unto you; conceding, as I do, that I did so]. His first inference, as to what must have been his motive in writing, is stated negatively as to what was not his object. From the results which he had recounted in their own experience, he wished them to infer what must have been his true design, and to give up all unfounded surmises with respect to his motives. He doubtless had reference to his design in writing that portion of the Epistle (1 Corinthians 5<\/span>.) which treated of the matter in hand, and its contents; not to the severity or sternness of its spirit. The latter could not be alluded to without some more specific designation of his object. Meyer expresses it thus: Though I have not been silent, but have opened my heart to you by letter on this matter. From we may readily conclude what verb must be supplied in the final sentence It must be, of course, I wrote. Neander thinks that refers not to the first Epistle to the Corinthians, but to one which has been lost, and which, being confined to a single object, may have contained some severe expressions. in this place also should not be enfeebled in its meaning, for the Apostle intended to say that his object in writing had not been to do justice to either of these persons, but one far higher. Meyer: He must, indeed, have written in opposition to the wrong doer (), and to the same extent in favor of the injured one (), and yet the determining cause which had prevailed upon him and had induced him to write, was not the case of either of these persons, but the interest of the Church in general. Most expositors understand as having reference to the incestuous person. But who is the ? We are not surprised to find it in the Masculine, for this seems demanded by its contrast with . The neuter= would have been not only inconsistent with grammatical usage, but without a consistent meaning, for he had nowhere said any thing of the crime itself. That the Corinthians were not meant is evident from the use of the singular number. He must, therefore, have meant either himself, who, as an Apostle, had been deeply injured by such a blot upon the reputation of one of his churches, or the father of the incestuous person whose conjugal rights had been so severely violated. But not only 2Co 2:5<\/span> ( ), but the entire absence of any more particular designation (as ), argues very strongly against the former view, even though we leave out the improbable extension some have given it, by reminding us that the man may have become especially vindictive against the Apostle, and may have drawn others into his party. In behalf of the second view we may also suggest that in other places is employed with reference to a violation of conjugal relations. As a reason for the silence of the other passages (1Co 5:2<\/span>; 1Co 5:5<\/span> ff.) with respect to the father, we may remark that there was no occasion, or at least no necessity, for a reference to him there. If we make the word apply to him, the Apostle must be understood to deny that his object was to procure satisfaction for him. Neander regards the Apostle as the one who had received a personal<\/em> offence (comp. 2Co 2:5<\/span>). If this were so, Paul would have been the , and we must understand him to deny that he wrote under the irritation such an injury might be supposed to produce. His real object in mentioning the matter at all in a letter to them, is brought before us in the next clause (which, according to the best established reading of the text, is):but that your diligence in our behalf might be made manifest among you in the sight of God<\/strong> (2Co 7:12<\/span> b<\/em>)i. e<\/em>., that your care for us and our work, to help us in accomplishing our aims and purposes, and in attaining the great objects of our mission, might be brought into the light (comp. 2Co 7:11<\/span>; 2Co 2:9<\/span>). Very likely appeared inappropriate in this place, and hence the various reading: . But he intended to say that by their means or under their direction, in the church and in consequence of their active exertions in this matter, their zeal in his behalf had become apparent, appropriately designates what direction this manifestation had taken. The purity or uprightness with which this had been done is pointed out by the phrase, in the sight of God, which evidently was intended to show the presence in which the manifestation took place. This intimates that they ought to make trial of their zeal as in the presence of God, and see to it that it was no mere pretence or vain form.Therefore we have been comforted: but besides<\/strong> () our comfort we have rejoiced more abundantly in the joy of Titus<\/strong> (2Co 7:13<\/span>).He means here to say: On this account, i. e<\/em>., since this was our object, and inasmuch as this object has been attained (2Co 7:9<\/span> ff.), we have been comforted. [The perfect indicates a continued comfort]. If we adopt the reading of the Receptus: , we must take not in an active sense, so that the idea would be: in consequence of the consolation afforded me by you; but in a passive sense, according to which the meaning would be: in consequence of the comfort you enjoyed after the temporary ( , 2Co 7:8<\/span>) sorrow my epistle caused you, you have found peace by means of the repentance (). The word in this connection has the sense of comfort, not as Reiche maintains, of an admonition, as if Paul was comforted on account of the favorable result of the severe admonition he had given the Corinthians. But the best established reading places the immediately after ; in consequence of which a new sentence must commence with , and the preceding three words form a beautiful, impressive and brief sentence by themselves (Osiander). We may then regard as indicating the condition or state in which the speaker was with the sense of either, in<\/em>, or still better, in addition to<\/em> what had been possessed before, as in Mat 25:20<\/span>, and Luk 16:26<\/span>. That which is added is thus regarded as based or resting upon that which before existed (Passow 2Co 1:2<\/span>, p. 1038 b). [There is a general unity, with a particular diversity, in the meaning which bears in this section. Its general signification (upon<\/em>, Jelf. 633, Webster, pp. 1746) is obviously at the basis of each instance of its use, and yet this branches out into the special meanings, with a dative; on account of (2Co 5:7<\/span>; 2Co 5:13<\/span>, second time), in addition to (2Co 7:13<\/span>, first time), and with a genitive: before, or in the presence of (2Co 7:14<\/span>). Comp. Ellicott on 1Ti 5:19<\/span>]. By (comp. 2Co 7:7<\/span>) the Apostle intended to say that this new joy which is added to the previous comfort was more abundant than that of the comfort itself. The double comparative [for even in the positive a comparison is implied, and (found also in Mar 7:36<\/span>) therefore doubles it] increases the force of the expression. The object or reason for this joy was the joy of Titus. The latter is more definitely described when it is addedbecause his spirit had been refreshed by you all<\/strong>. (2Co 7:13<\/span> b<\/em>).These words are not dependent upon , as if Paul rejoiced because the spirit of Titus had been refreshed; and of course they are not parallel with to define more distinctly what the joy of Titus was; but they are added to inform us with more precision respecting the cause of Titus joy. The position of at the commencement of the clause shows that it was intended to be emphatic. We had (they refreshed my spirit) once before, in 1Co 16:18<\/span>. The source from which the refreshment came is pointed out by . Another reason for his great joy on account of Titus joy he proceeds to assign in 2Co 7:14<\/span>.For if in anything I have boasted to him of you I was not made ashamed, but as we spake all things to you in truth, so also our boasting before Titus was found to be truth<\/strong>. does not signify any doubt as to the fact asserted, but it is a delicate mode of expression, common also in classical writers, and equivalent to or . The dative should be explained by means of the implied in . To the negative, I was not made ashamed, he adds the positive, our boasting was found to be truth. , in its logical signification, means here: turned out to be, proved to be in accordance with facts. has here, as 1Co 6:1<\/span>, the sense of, before, in the presence of<\/em>. His object was, by way of comparison, to put by the side of what he had said to them what he had boasted before Titus when he sent him to Corinth and when he was anxious to encourage him. All that he had said to them and to him was now proved to have been said uprightly. The whole passage is apologetical (comp. 2Co 1:17<\/span> ff.). must be taken in a general sense, and not applied merely to the favorable things he had been saying to them respecting Titus. has an adverbial signification (truly), as in Col 1:16<\/span> and Joh 17:19<\/span>. One result of this confirmation of the Apostles boastful assertions, by means of Titus own experience among the Corinthians, is mentioned in ver.15, where it is saidAnd his inward affection is more abundant toward you while he remembers the obedience of you all<\/strong>. occurred before in chap 2Co 6:12<\/span>. , signifies: even more than before. means that he was inclined or attached to them. In the phrase , etc<\/em>. (recalling to himself. Jelf. 363, 6; Winer, 39, 3), he refers to that which awakened and perpetually sustained his earnest love toward them, viz: their , their obedience to Titus, his deputy to them. This sprung up in his heart when he learned the spirit with which they had received Titus, and it was sustained more especially by his lively recollection of the same event.How with fear and trembling ye received him<\/strong>. (2Co 7:15<\/span> b<\/em>.)With respect to fear and trembling, comp. on 1Co 2:3<\/span>. The phrase here signifies that profound reverence which they entertained for one who had been delegated by Christs own Apostle, and which made them exceedingly zealous lest they should fail in any duty they owed him (Osiander, Meyer). He concludes this section with an expression of his joyful confidence in them.I rejoice that I have confidence in you in all things<\/strong> (2Co 7:16<\/span>).[He here gives the conclusion of the whole discussion. The first seven chapters had been occupied with subjects of a personal nature between him and the Corinthians, and as he is about to leave the subject] he gives the result at which he arrives in an abrupt appendix (asyndeton, without ). The proper signification of is simply, I am of good courage, not I may<\/em> or can be of good courage, as if he had meant merely, that he had ground for encouragement. As in other passages is never construed with , when the object<\/em> of confidence is referred to. Meyer is inclined to consider as expressive of the original cause or source of the confidence. (I am of good courage through<\/em> you), and yet the analogy of , and other words of a similar meaning, favors the interpretation which seems here most natural, viz: with respect to the object: I have confidence concerning, with regard to, or in you. [Dr. Hodge thinks that if cannot, when joined with , be rendered, I have confidence, had better be rendered before<\/em>: I stand full of confidence before you, i. e<\/em>, in your presence, and he refers to 1Co 14:11<\/span>. He, however, with our author, prefers the translation given in the common English version. Stanley renders the passage: I am bold through your encouragement.] The comprehensive , which must here signify, in all things, forms a suitable transition to the following section.<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

[1. The inspiration of the sacred writers was not inconsistent with the free exercise of all human feelings (2Co 7:8<\/span>). Even assuming that Paul was fully inspired when he wrote the lost Epistle, he appears afterwards to have had misgivings respecting it, whether he had acted under an infallible Divine influence. Conceding this, we may still maintain that every thing which has been actually preserved as holy Scripture is infallibly true and Divine. Men who claimed to be, and doubtless were, infallibly inspired in all that concerned their official duties, seem to have been left to doubts and infirmities at other times and in their private relations, like other men (Gal 2:11<\/span>; 2Co 12:7; 2Co 1:15<\/span> f. Php 2:23<\/span>). Holy men, whose free human faculties were moved, informed and directed to any requisite extent by the Holy Ghost, appear to have been allowed, even in the moment of inspiration, to express themselves according to their individuality of character. Pauls style and manner of expression is unmistakably unlike Johns, or Davids, or Jeremiahs. Different instruments of music, even when played upon by the same hand, and with equal power, will give forth each its peculiar tone. The most plenary inspiration was probably consistent with the freest possible play of human thoughts and feelings. Comp. Lee. on Inspiration<\/em>, Chap. 6., p. 176ff. Hodge: Inspiration simply rendered its subject infallible in writing and speaking as the messenger of God. Paul might doubt whether he had in a given instance made a wise use of his infallibility, as he might doubt whether he had wisely exercised his power of working miracles. He never doubted as to the truth of what he had written.]<\/p>\n

2. Godly sorrow, or the sorrow which is conformed to the will of God, is one which directs the man wholly and only to God. He is troubled because he has violated Gods law, has injured Gods cause, has dishonored Gods name, and has made himself utterly unworthy of Gods holy love. In this mere act of renouncing sin there must be involved such a radical change of heart as must remove all hindrances on mans part to his participation in Gods salvation. It is in itself such a thoroughly purifying fire, as necessarily implies that its subject is in the way to everlasting life. By such a change of disposition, which every one must recognize as the work of Gods Spirit, he becomes susceptible of, and prepared for, every blessing proffered to him by Divine grace, and purchased for him by Christs expiatory work. But there is another kind of sorrow which is sometimes felt by men who are alienated and estranged from God. They are often indignant and offended when their misdeeds are brought to light, because they apprehend that their reputation and standing among men may be injured, when they are brought by providential discipline into various kinds of trouble, and when their honor, their earthly possessions, or their enjoyments are impaired. They are not disturbed at the thought of sin itself, in its relation to God and His kingdom, nor as a violation of their duty to their fellow-men, and an impediment or a complete destruction to all intercourse with God. They who have only this kind of sorrow are still in the way of death, of eternal perdition, and of everlasting banishment from Gods kingdom.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

Starke:<\/p>\n

2Co 7:2<\/span>. Ministers are bound not to injure their hearers (e. g<\/em>., by excessive severity), nor to corrupt them (by false doctrines or wrong conduct), nor needlessly to molest or trouble them; but their hearers are equally bound to love, honor and imitate their ministers.<\/p>\n

2Co 7:3<\/span>. Those who have great success in preaching, and have affectionate hearers, may have obtained them without any violation of conscience or of the duties of their office.Those who are faithful are willing to lay down their lives for the salvation of their people (2Co 12:15<\/span>).<\/p>\n

2Co 7:4<\/span>. To be afflicted for Jesus sake, and yet to be joyful and confident, implies something above human power.Hedinger:<\/p>\n

2Co 7:5<\/span>. The life, the work and the love of the Christian may sometimes bring him much anxiety; and yet how calm can he be in the midst of commotion! The flesh may be in the conflict while the spirit is calm! Blessed indeed are they who know what this is! Joh 16:33<\/span>. Spener:God afflicts His people in many ways, and we must not suppose His saints to be insensate blocks; they are obliged to endure much inward suffering, and to feel that they are still men.<\/p>\n

2Co 7:6<\/span>. Thou who sittest in the dust and art troubled, listen to a good friend, whose counsels will cheer and enliven thee again! God sent him to comfort thee! 2Co 7:7<\/span>. Blessed indeed are they who make such a use of their spiritual chastisements! It is the mark not only of a good spirit, but of an upright minister, when nothing troubles a man more than offences among his people, or rejoices him more than the removal of them (Jer 13:7<\/span>; 3Jn 1:4<\/span>).Hedinger:<\/p>\n

2Co 7:8<\/span> ff. It is never a pleasure to a minister to reprove and disturb his people. But when his words reach their hearts and produce excellent fruit, it is a blessed offence and the beginning of a glorious conversion. Hedinger:That godly sorrow in which the sinner repents of his wickedness, not because it brings upon him punishment, torment, fears, shame and disturbance, but because he has offended the God who loves him and does him good, and in which he would willingly suffer a thousand deaths, if he could thereby blot out the reality of his guilt, has its source in a union of sorrow with filial love, and in a faith which recognizes the goodness of God and the inconceivable abomination of sin (Examples in 2Sa 12:13<\/span>; Luk 15:21<\/span>; Luk 18:13<\/span>; Mat 26:75<\/span>; Luk 7:38<\/span>). Such a sorrow frees us from sin, brings us nigh to God, and makes us partakers of eternal glory. We can never regret such a repentance, even though it occasions us some temporary pain, if in the end it leads us to great glory.The sorrow of the world (on account of worldly losses, fear of punishment, or dishonor) will never know any thing of mercy from God, but it will drive the soul to despair, to new and fretful complainings, on account of its condemnation, and finally to actual hardness of heart.Spener:<\/p>\n

2Co 7:11<\/span>. He who is troubled after a godly sort will have his carnal slumbers driven from him; and having thus become conscious of the power of sin, he will be more watchful against it, and will press forward more vigorously in the way of the Lord.The marks of true repentance are: horror and disgust at sin, delight in goodness, and diligence in the pursuit of it. 2Co 7:13<\/span>. True love rejoices with those who rejoice, and weeps with those who weep (Rom 12:15<\/span>). Blessed are they of whom their ministers can testify and boast much which is good. But alas! for those over whom their ministers can breathe forth nothing but sighs! (Heb 13:17<\/span>). Uprightness becomes any man but especially one who preaches the Gospel.<\/p>\n

Berlenb. Bible:<\/p>\n

2Co 7:3<\/span>. People are very quick in their rage to take what they hear as a condemnation of themselves; but if our own hearts condemn us not, no man can condemn us.<\/p>\n

2Co 7:4<\/span>. Within a single hour a pious soul may be in deep affliction and overwhelmed with joy.<\/p>\n

2Co 7:6<\/span> f. It is one of the mysteries of Gods way that Christians must be comforters to one another. They will thus be joined together as one body.<\/p>\n

2Co 7:8<\/span> f. (Cassian): The sorrow which worketh repentance is obedient, humble, gentle, loving and patient; for it comes from the love of God, and under many and severe trials it will never grow weary in following after perfection. But the sorrow which the devil gives is harsh, impatient, severe, selfish, full of fears, and it is sure to drive the man in his ignorance in an opposite direction. Can God then be served only in brooding sorrow? The great point is, what reason we have for sorrow, and whither our sorrow tends? A true child of God cannot but grieve that, during his whole life, he has done so little which can be pleasing to his heavenly Father.<\/p>\n

2Co 7:10<\/span>. Sorrow is usually looked upon as something disagreeable, and even spiritless and dull; and hence most persons strive to be merry and drive away sad thoughts by worldly pleasures and luxuries. But while such miserable expedients leave our nature infected with the evil, they bring down upon us additional judgments, and afford no protection against the gnawing tooth of conscience. Still less can false comfort and mere fancies give us relief. We must search deep within our souls for the true cause of our sorrow, or we shall derive no permanent benefit from it. God never afflicts us willingly; but such is our present state, that he can do us good in no other way; He is obliged to kill before he can give us life. Before we can have any true joy, we must sorrow unto repentance. By making light of repentance, we only plunge deeper into an eternal melancholy. The godly sorrow which springeth from God and his love leaves nothing behind it but blessedness, for the repentance to which it leads is unto salvation. The sorrow itself, and all that legitimately flows from it, must correspond with the spirit and purpose of the Being who produced it. Hence, if our sorrow comes from God, it must awaken within us a salutary humility, and a repentance which excites us to the exercise of true godliness, and makes us prayerful, obedient to God, patient under trials, kind to our fellowmen, and rich in good works; while the sorrow of the world will make us sullen and unfit for any useful work; and yet in this latter state, sad and dark as it is, (melancholy), are all those who live without God. Even pious souls are not without temptations to this worldly sorrow. They are liable to melancholy (the sorrow of the world) when they are discouraged under the torments of sin and corruption, under the disorders and distractions of spiritual and bodily trials, and under the afflictions incident to an inordinate love of the world. He who has been a murderer from the beginning, and grudges every happy hour the willing soul spends with its God, conceals himself behind all these depressions of the believers spirit, and aggravates them when he pretends to remove them. That dark spirit often induces men under extraordinary afflictions to forsake that which is good, and deprives them of all desire or capacity to enjoy it. The recollection of sins committed before conversion frequently contributes much to such a state of mind; and hence Christians should pay no attention to those representations, in which the serpent, under the guise of humility, reminds them of abominations, which God himself has blotted out and cast into the depths of the sea. In like manner we should never despair on account of those sinful remnants of former habits which continue to beset us even after our conversion.<\/p>\n

2Co 7:11<\/span>. When a man first obtains a correct idea of his own corruption, and is properly humbled for his sins, his whole heart is aroused, and everything there is in confusion. One emotion only gives place to another. We set about correcting everything at once; the thought of former sluggishness and security makes us indignant at ourselves; we tremble under apprehensions of Gods wrath; we are so anxious to clear ourselves in the minds of those whom we have offended, that we lose no opportunity to do them good; and we burn with zeal to be revenged upon the enemy of our souls, by a true repentance and a hearty renunciation of every sin. Every possible method is resorted to to cast off this hated evil of sin, and if we are not as successful as we hoped to be at once, we are apt to be perplexed, and at a loss what to think or do. Though this shows our utter weakness, it is a good sign that we have truly repented of sin. It indicates that we are thoroughly in earnest, and it is a thousand fold better than the tranquil state of the hypocrite or the self-deceiver. We need not doubt that God will be very patient with persons in such a state. That ye are clear<\/em>! Past offences are easily forgotten when the parties are thoroughly reconciled. Our Lord himself said to those who had miserably sinned against Him, that they were already clean from a regard to Him and through the Gospel which He was speaking to them (Joh 15:3<\/span>.). Wherever the heart is right, He will be satisfied, although He is obliged to overlook many improprieties in the outward life of His disciples.<\/p>\n

Rieger:<\/p>\n

2Co 7:2-7<\/span>. If we are under the direction of the Spirit of love and of power and of a sound mind, we shall never be at a loss to conduct ourselves so as to avoid showing undue fear or favor toward those around us, to meet with composure whatever they inflict upon us, and at the same time to maintain as far as is in us lies their confidence, and to show them that in other respects we esteem them, and are satisfied with them. The Comforter of those who are cast down! what a precious name for God!<\/p>\n

2Co 7:8<\/span> ff. How the spirit of a father, yea, of God Himself, is apparent here! For although God does not afflict willingly, nor grieve the children of men, yet when He cannot do them good in any other way He brings them into trouble; and, like Joseph before his brethren, turns away and weeps. We are in continual danger not only of being too tender with our brethren, and of withholding from them the needful salt of Christian reproof, but of exercising the authority given us with such severity as will overwhelm them in overmuch sorrow. Ours is the delicate work of assisting them in bringing forth godly sorrow. Blessed are they who can bring about a harvest of joy from a sowing of tears! Those whom Gods Spirit makes sorrowful, because they have lost God, His grace, His way, and the hope of being with Him forever, must see to it that their sorrow does not stop short of that repentance unto life, which can never be repented of. The sorrow of the world must end in death and corruption, because it not only fosters erroneous views and wrong motives, but engenders powerful, though often secretly indulged lusts which mutually strengthen one another.<\/p>\n

Heubner:<\/p>\n

2Co 7:2<\/span>. We should receive those who love us and are sincerely endeavoring to do us good, with the most enlarged affection.<\/p>\n

2Co 7:3<\/span>. The affectionate minister never puts forth a severe expression merely to wound, or reprove, or condemn any one, but to do him good. To accomplish this he is willing to risk every thing else.<\/p>\n

2Co 7:4<\/span>. Those who are free and candid with us, give the best proof that they have confidence in us.<\/p>\n

2Co 7:6<\/span>. God bestows His consolations only upon the lowly, because they trust not to themselves and their own powers, but in God alone; and because they know their own wretchedness, and sigh and weep over it before God. The Lord always looks kindly upon such. Often when they are in the deepest affliction He is preparing to help and comfort them.<\/p>\n

2Co 7:7<\/span>. How precious the joy of benefiting others.<\/p>\n

2Co 7:8<\/span>. The purer and the more considerate all your conduct is, the less reason will you have to apprehend future regrets respecting it. A brief sorrow which leads to amendment saves us from eternal torment.<\/p>\n

2Co 7:9<\/span>. The new birth cannot be effected without pain.<\/p>\n

2Co 7:10<\/span>. The distinction between a holy sorrow and the sorrow of the world, springs from their different sources. The latter is merely a feeling of mortification or chagrin under the injuries or the dishonor of which sin has been the occasion. The man complains very little of himself; but against God and Divine Providence he not only complains, but sometimes exhibits extreme malice and spite. On the other hand godly sorrow lays all the burden of guilt upon the sinner, and is full of shame and grief for the dishonor which belongs to sin itself. The former only makes the man worse, hardens his heart, drives him away from God, and lands him in despair; while the latter turns him from his sins, strengthens his powers, and gives him peace with God. The worlds sorrows and the worlds joys are equally worthless. The joys it vaunts in society, and the sorrows it endures all the remaining time.<\/p>\n

2Co 7:11<\/span>. The repentance of a whole congregation for some offence it has committed, should not be a merely transient emotion of sympathy, but it should lead to earnest efforts to remove the offence, and to withstand the evil. It is no true love which fears to disturb offenders, and is only anxious to make their repentance as easy as possible.<\/p>\n

2Co 7:12<\/span>. Every minister should strive to convince his people that he has no interest at heart but theirs.<\/p>\n

Ver 14. A minister should be very cautious about boasting of his people or of his work among them. He is very liable thus to prepare occasions for subsequent mortification. Should we afterwards find ourselves deceived, the reaction will be painful and the great enemy never feels happier than when he finds us indulging in such boastings.<\/p>\n

W. F. Besser:<\/p>\n

2Co 7:3<\/span>. The Christian life extends beyond the present world, and does not attain its perfection until after death. Blessed is that fellowship in which each one has all others in his heart to live and to die with them.<\/p>\n

2Co 7:4<\/span>. Deeper than the pain Gods ministers suffer from a persecuting world, is the pain they feel for straying brethren and unthankful children; but they have a joy which no earthly sorrow can destroy, a joy which is exceeding abundant, when these lost sheep return to the fold of the Good Shepherd.<\/p>\n

2Co 7:13<\/span>. Godly comforts are never wanting where there is godly sorrow. It is by the way of repentance that God graciously brings to Jesus Christ those who sorrow after a godly manner over their fallen state.<\/p>\n

2Co 7:15<\/span>. How unfounded the common impression that a Christians love to a brother will grow cold in proportion to his knowledge of that brothers sins and imperfections! On the contrary, the more it does for him, the warmer it grows.<\/p>\n

[2Co 7:2-8<\/span>. I. Pauls claim to a cordial reception: 1. Its ground; (a) he deserved it, for his blameless life (2Co 7:2<\/span>) and for his self-sacrificing love (2Co 7:3<\/span> b); 2. The way in which he urged it, (a) so as to give no needless pain (2Co 7:3<\/span> a), (b) with open unsuspecting confidence (2Co 7:4<\/span>). II. His former experience with reference to them: 1. He had been compelled to reprove them, 2. He had been depressed by great trials (2Co 7:5<\/span>, comp. 2Co 2:12<\/span> f.), 3. God had comforted him (2Co 7:6<\/span> f.).<\/p>\n

2Co 7:9-10<\/span>. Power of sorrow: I. The sorrow of the world: 1. It has no moral basis; 2. It is irreparable; 3. It engenders corrupt passions. II. Godly sorrow: 1. Its source (God in Christ) proves it right; 2. It estranges from all which really can injure us; 3. It works out a positive love of goodness; 4. It shuts us up into the faith of Christ; 5. It secures everlasting salvation.On the whole section: A ministers joy in his people: 1. When he has a large place in their hearts; 2. When they heed his admonitions; 3. When their sorrows are not entirely worldly; 4. When their sorrow is according to God; 5. When this works among them all spiritual graces; 6. When he can safely boast of them, and hope confidently for the future. Comp. F. W. Robertson. Serm<\/em>. VIII., series II. Lectt. L. and LI., and Liscos Entwrfe<\/em>.]<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>2Co 7:3<\/span>.Lachm. instead of . has with B. C.; but against much stronger evidence. [Sinait. has since added its testimony to that of B. C., but even such authority is doubtful against all the versions and nearly all the Greek and Latin Fathers.]<\/p>\n

[2]<\/span>2Co 7:5<\/span>Lachm. has instead of , with pretty strong but not decisive authorities. [The Rec. has with C. D. L. and Sin. with Chrys., Theodt. and Damasc. The perfect (hath had) is much more likely to be genuine, as expressive of a continued and not a momentary feeling. The position of before . is sustained principally by C. F. G. the Ital. and Vulg. Theodt. and the Latin Fathers.]<\/p>\n

[3]<\/span>2Co 7:8<\/span>.Lachm. has instead of the second , with only B. The was interpolated in order to make the contrast with the preceding sentence more prominent.<\/p>\n

[4]<\/span>2Co 7:8<\/span>.A number of MSS. leave out , though in opposition to superior authorities. The Vulgate has [videns quad<\/em>]. This last was a correction to show that the inference or conclusion commenced with ; and was left out to show that the inference commenced with . [The Rec. will thus best explain all the variations; all agree that a new subject is introduced with ; then was introduced for the sake of contrast and connection; then was left out by some because the apodosis was supposed to commence with ; and by others was substituted for , because they thought the apodosis should commence with . Tischendorf (agreeing in sense with the Vulgate and Luther) punctuates as Dr. Kling does in his version, with a colon after , and a comma after . The punctuation in our Eng. Vers, makes the sense very tame.]<\/p>\n

[5]<\/span>2Co 7:10<\/span>.For Rec. has . in opposition to the best authorities. It was so made that the word might conform to its form in 2Co 7:11<\/span>. [. does not seem demanded here, as it does at the close of 2Co 7:10<\/span>, even if the simple verb had been used in the first half of that verse].<\/p>\n

[6]<\/span>2Co 7:11<\/span>.Rec. has although opposed by the best MSS. It was evidently inserted to complete what was understood. [Inserted by D. K. L. and the Greek Fathers, but omitted by B. C. F. Sin. and the Lat. Fathers].<\/p>\n

[7]<\/span>2Co 7:11<\/span>.Recep. has before , but it is thrown out by some of the best MSS. It was probably an explanatory addition. [It does not, appear in B. C. D. (1st Cor.) F. G. Sin. the Vulg. and Goth, verss., and some of the Fathers]. In like manner, in the first part of the verse, is Sometimes put before , and Lachmann has received it though in brackets. [It is omitted by B. D K. L. Sin., with the Copt, and Goth, verss., and Clem., Damasc. and Oecum.]<\/p>\n

[8]<\/span>2Co 7:12<\/span>.Some MSS. have ., some , and some . The decided preponderance of testimony, however, is in favor of , which also is to be preferred as the more difficult reading. [Alterations from the original may have taken place either designedly to remove a difficulty, or undesignedly from the resemblance in appearance and sound. Our authors rendering is adopted by Griesbach, Lach., Tisch. and Alford, and they are sustained by B. C. D. (2d and 3d Cor.) K. L. and many cursives with the Syr., Arm., Copt., Ethiop., Damasc. and Oecum. The Sinait. has in the orig. cod. . B. and Sin. (3d Cor.) also insert before .]<\/p>\n

[9]<\/span>2Co 7:13<\/span>.Rec. has .. in opposition to the best MSS. The same may be said of which it has instead of . The latter was a change on account of the occurring twice in different senses. [Alford: The was placed after . apparently to conform to the below, by joining . : then also the change of . into became necessary. The reading adopted by Lach., Tisch. and Alford is . . .. , after B. C. D. F. K. L. Sin. with the Lat. Syr. and Copt, versions.]<\/p>\n

[10]<\/span>2Co 7:14<\/span>.Lachm. has instead of after but it is feebly sustained. The same is true of the omission of before , [although it has for itself the important testimony of B. and Sin.]<\/p>\n

[11]<\/span>2Co 7:16<\/span>We have sufficient authority for throwing out the which the Rec. inserts after . [It is absent from every uncial of much authority, and from most of the cursives, and it is an evident correction to assist the connection].<\/p>\n

[12]<\/span>[in this passage (2Co 7:8-10<\/span>), the words and are translated indiscriminately by the English word: repent.<\/em> The latitude with which this English word is popularly used may perhaps warrant this, and yet such a fact only shows how inadequate the word is to express the particular meaning of at least one of these Greek verbs. The more precise meaning which Theology has assigned to the term Repentance, is certainly not quite suitable to either of them. Divines have attempted to show that the original words were uniformly distinguishable in sense, and yet passages from the Bible have been quoted to show that each of them has sometimes borne every meaning which has been given to the other. It must however be conceded that the predominant usage<\/em> of each word arose naturally out of its original meaning, and differs very essentially from that of the other. Bengel, (on 2Co 7:10<\/span>), Bishop J. Taylor, (on Repent. Chap. 2. 1), Campbell, (Diss. VI. part III. 9), Archbp. Trench, (Synn.<\/em> Ser. 2 p. 90 ff), and Webster, (Synn.<\/em> p. 221 f.), have described this meaning and difference with the greatest care. Both words have reference to a knowledge or feeling after<\/em> () the event. is from the simple : to be an object of care; from the simple to see, to think. There was from the first a gradual change in the meaning of both words; the latter signifying first, after knowledge, then a change of views, then regret, and finally a complete change of the whole mind. often it was used irrespective of all moral feeling, but when it came into New Testament language, it gradually came to mean a change to a better<\/em> mind. The noun () occurs there some five and twenty, and the verb () some five and thirty times. The noun () does not occur in the N. T., the verb, () only five times; once for the beginning of a true repentance (Mat 21:29<\/span>), once of the Jews who did not repent (Mat 21:32<\/span>) once of Judas (Mat 27:3<\/span>), twice (once also as a verbal adjective) in our passage, and once of God (Heb 7:21<\/span>). then evidently signifies what Coleridge expressively calls, transmentation in a good sense, i. e.,<\/em> to come to a right understanding, conversion<\/em> so far as it relates to the mind; whereas, is simply: after care,<\/em> in a good or indifferent sense, sorrowful retrospections, and leading to a good or bad result. Osiander: . has reference simply to a change of care<\/em> or effort, . to a change of the whole mind and course of thought; that concerns an individual thing, this everything; that refers principally to the feelings and is therefore usually translated sorrow, while this is the fruit<\/em> of a true sorrow, and hence (as what is perfect embraces the whole) is also frequently used to designate the whole process of repentance. The moral nature and worth of repentance is represented in . inasmuch as it includes a change of the entire mind, and hence Valla with many others much prefer the Greek to the Latin word pnitentia<\/em>, (and the Germ. Bsse). In the N. T., . is sometimes and . is never, employed to designate this entire change. Pauls when it was worked out a which was , i, e.<\/em> the sorrow which was according to God would wor out in the soul a mental revolution, which could never give rise to unhappy regrets: on the other hand, the which was would at some period of existence work out a , a painful regret which will continue to eternity, and be in itself a .]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

(2) Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. (3) I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you. (4) Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation. (5) For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. (6) Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus; (7) And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. (8) For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. (9) Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. (10) For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (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.<\/p>\n<\/p>\n

I see no reason to detain the Reader with any particular observations on these verses: at least in that part, of what the Apostle saith, with respect to the special state of the Corinthian Church, at the time he wrote to it. The trouble Paul felt, from some particular exercises he had, on their account, gave occasion for him to observe, the sweetness of divine comforts, which are administered by the Lord, as those exercises his people required. And I believe the Reader will find that in all the afflictions of the faithful, strength is suited to the day. Supposing a child of God be brought into soul, or body sorrow: and supposing the distress he ever so great, or in duration ever so long; yet, in exact proportion to what the state needs, Jesus gives the suited supply. It is very blessed to eye the Lord’s hand in every appointment. And it is very blessed to discover the Lord’s presence in the sorrow. A faithful soul, through grace, will find a strength imparted by such a contemplation, as will bear him up under the heaviest pressure, until the storm be past. And while a child of God can, and doth, wait the issue of things, with that patience which the Lord alone gives, and which Jesus bids his disciples to possess their souls; Luk 21:19<\/span> , there will be an assured end, of holy triumph in Christ. It is a precious thing to have faith to give credit to God. Wherever this is found, God will crown that faith with success.<\/p>\n<\/p>\n

I detain the Reader to notice what the Apostle saith of godly sorrow, distinguished from the sorrow of the world, which worketh death. The sources, from whence they spring, being as opposite, as light and darkness: so must be their consequences. Godly sorrows comes from grace, in the ascension gifts of Christ. Worldly sorrow wholly from the world. The former, which comes from God, leads to God. The latter, ariseth from the world, and with the world perisheth forever. Lord Jesus! send down those immense blessings on thy Church and people, which as a Prince, and Savior, thou art exalted to give: and these will bring with them repentance to thy true Israel, and remission of sins., Act 5:31<\/span> ; Zec 12:10<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 2. Receive us<\/strong> ] Gr. , Locum date.<\/em> Make room for us in your hearts and houses. Set wide open the everlasting doors that the King of glory may come in triumphantly, riding upon us, his white horses,Rev 6:2<\/span>Rev 6:2<\/span> .<\/p>\n<\/p>\n

We have wronged no man<\/strong> ] Ministers must so live that they may, if need be, glory of their innocence and integrity, as did Moses, Samuel, Paul, Melancthon.<\/p>\n<\/p>\n

We have corrupted no man<\/strong> ] viz. As the false apostles had done with their leaven of false doctrine, which eateth as a canker, 2Ti 2:17<\/span> , or a gangrene, which presently overruns the parts, and takes the brain. Protagoras in Plato boasted that of those sixty years that he had lived, he had spent forty in corrupting of youth.<\/p>\n<\/p>\n

We have defrauded no man<\/strong> ] We have cunningly made sale of no man, as those old impostors that made prize of their prisoners,2Pe 2:3<\/span>2Pe 2:3<\/span> . And as those Popish Muscipulatores, <\/em> or mice catchers, as the story calleth them, that raked together their Peter’s pence and other monies here in England by most detestable arts. Polydore Virgil was one of these ill officers, that left not so much money in the whole kingdom sometimes as they either carried with them or sent to Rome before them. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

2 16.<\/strong> ] CONCERNING THE EFFECT ON THEM, AND RESULTS IN THEIR CONDUCT, WHICH HIS FORMER EPISTLE HAD PRODUCED.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2 4.<\/strong> ] He introduces the subject by a friendly assurance of his<\/em> love and bespeaking of theirs<\/em> , as before in ch. 2Co 6:11-13<\/span> .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2.<\/strong> ] <\/strong> ., see above on ch. 2Co 6:13<\/span> ; , . . Theophyl. De Wette, after Bengel, al., renders it, ‘ understand us rightly<\/em> ,’ referring to ref. Matt.: but even there the meaning is ‘ to take in<\/em> ,’ and only ‘to understand rightly,’ because follows. And as Meyer observes, there could not well be any misunderstanding<\/em> as to what he here says.<\/p>\n

<\/strong> ., <\/strong> <\/strong> .<\/strong> <\/strong> .<\/strong> <\/strong> .<\/strong> ] Reasons why they should make room for him in their hearts<\/em> : We<\/strong> (when he dwelt among them, the aorists refer to a set time, not to his course hitherto) wronged no man<\/strong> (in outward acts, namely, in the exercise of his apostolic authority, or the like), we ruined no man<\/strong> (this probably also of outward conduct towards others, not as Calv., al., of corrupting by false doctrine), we cheated no man<\/strong> . To understand, with Rckert, these verbs as applying to the contents of the former Epistle, is very forced. If . had really referred to the severe punishment of the incestuous person, . to the delivering him over to Satan, and . to the power which Paul gained over them by this act of authority, surely we should have found more express indication of such reference in the text. But no allusion has as yet<\/em> been made to the former Epistle; and therefore it is much better to understand the words generally of the time when he resided among them. “In how many ways of which history says nothing, may such ruining of others have been laid to the charge of Paul? How easily might his severe visitation of sin, his zeal for eleemosynary collections, his habit of lodging with members of the churches, and the like, have been thus unfavourably characterized!” Meyer: who remarks, that the emphatic position of thrice repeated is no confirmation of Rckert’s view.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 7:2-4<\/span> . HE CLAIMS THEIR SYMPATHY AGAIN. He now resumes the appeal which is interrupted at 2Co 6:13<\/span> by the parenthetical warning 2Co 6:14<\/span> to 2Co 7:1<\/span> .<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

2Co 7:2<\/span> . . . .: make room for us, sc.<\/em> , in your hearts, i.e.<\/em> , let there be no , (2Co 6:12<\/span> ); we wronged no man, we corrupted no man, we took advantage of no man<\/em> . Apparently accusations of this sort had been laid to his charge (see esp. chap. 2Co 12:16-17<\/span> ), and he is, as ever (chap. 2Co 2:17<\/span> , Act 20:33<\/span> ), careful to assert their baselessness. It is an excessive refinement of exegesis which finds here distinct charges hinted at in the three words , , . They are used quite generally, the only one that offers any ambiguity being the second, often (see reff.), though not always, carrying a reference to bodily defilement through lust; here (as at 1Co 3:17<\/span> ) it seems to connote injury of any sort.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: 2Co 7:2-4<\/p>\n

2Make room for us in your hearts; we wronged no one, we corrupted no one, we took advantage of no one. 3I do not speak to condemn you, for I have said before that you are in our hearts to die together and to live together. 4Great is my confidence in you; great is my boasting on your behalf. I am filled with comfort; I am overflowing with joy in all our affliction.<\/p>\n

2Co 7:2 “Make room for us in your hearts” This paragraph picks up the thought of 2Co 6:13. It is an aorist active imperative, a decisive command, but with a continuing emphasis. Paul mentions this same idea in 2Co 6:13. He uses an antonym in 2Co 6:12 (i.e., restrain). Paul desires that they open themselves up to him as he has opened himself up to them.<\/p>\n

The term “heart” in 2Co 6:11 is a way of referring to himself. Paul does the same thing with “flesh” in 2Co 7:5 and “spirit” in 2Co 7:13 b. See fuller note at 2Co 7:5.<\/p>\n

“we wronged no one, we corrupted no one, we took advantage of no one” These are all aorist active indicatives. “No one” is repeated and fronted in each phrase for emphasis. These relate to the actions of the false teachers or the charges made by Paul’s critics against him and his ministry (cf. 2Co 12:17-18).<\/p>\n

“corrupted” See Special Topic at 1Co 15:42.<\/p>\n

2Co 7:3 “to die together and to live together” The Greek has, “I would die with you or continue to live with you.” The first verb is an aorist active infinitive and the second is a present active infinitive. This may refer to 2Co 6:1. Paul desires a mature, functioning church in Corinth. If they follow his leadership and authority they will bear fruit, but if not, they will have come into existence in vain. It is also possible that this is a cultural idiom of devotion to the end.<\/p>\n

2Co 7:4 “confidence” See Special Topic: Parrhsia at 2Co 3:12.<\/p>\n

“boasting” See full word study at 1Co 5:6 and Special Topic at 2Co 1:12.<\/p>\n

“I am filled with comfort; I am overflowing with joy” This seems to refer to Titus’ report in 2Co 7:6-13 a. Paul was very emotional about the spiritual status of his churches (cf. Gal 4:19).<\/p>\n

The term overflowing (i.e., huperperisseuomai, cf. Rom 5:20) is an intensified form of perisseu. It and its related forms are used often by Paul in his letters to Corinth. See Special Topic: Paul’s Use of Huper Compounds at 1Co 2:1.<\/p>\n

1. perissos\/perissoteros<\/p>\n

a. exceedingly (cf. 1Co 12:23-24; 1Co 15:10)<\/p>\n

b. excessive (cf. 2Co 2:7; 2Co 10:8)<\/p>\n

c. superfluous (cf. 2Co 9:1)<\/p>\n

2. perissoters, more abundantly (cf. 2Co 1:12; 2Co 2:4; 2Co 7:13; 2Co 7:15; 2Co 11:23; 2Co 12:15)<\/p>\n

3. perisseu<\/p>\n

a. to abound (cf. 2Co 1:5; 2Co 3:9; 2Co 9:8; 2Co 9:12)<\/p>\n

b. abundantly gifted (cf. 1Co 14:12; 2Co 8:7)<\/p>\n

c. to abound in performance (cf. 1Co 15:58)<\/p>\n

d. abound in food (cf. 1Co 8:8)<\/p>\n

e. cause to be abundant (cf. 2Co 4:14; 2Co 9:8)<\/p>\n

4. perisseuma, superabundance (cf. 2Co 8:13-14)<\/p>\n

5. perisseia, superabundance (cf. 2Co 8:2; 2Co 10:15)<\/p>\n

“in all our affliction” See SPECIAL TOPIC: TRIBULATION at 2Co 1:4.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

Receive = Make room for. Greek. choreo. See Joh 21:25. Compare 2Co 6:11, 2Co 6:13. <\/p>\n

wronged. Greek. adikeo. See Act 7:24. <\/p>\n

no man. Greek. oudeis. <\/p>\n

corrupted. Greek. phtheiro. See 1Co 3:17. <\/p>\n

defrauded. Greek. pleonekteo. See 2Co 2:11. Figure of speech Asyndeton (App-6) in this verse, also in verses: 2Co 7:4, 2Co 7:5, 2Co 7:7. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

2-16.] CONCERNING THE EFFECT ON THEM, AND RESULTS IN THEIR CONDUCT, WHICH HIS FORMER EPISTLE HAD PRODUCED.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 7:2. , receive us) The sum of what is stated in this and in the tenth and following chapter.-) us, who love you and rejoice for your sake, receive also with favour our feelings, words, and actions.- , , ) He lays down three things by gradation, the first of which he treats from 2Co 7:4, by repeating the very word , at 2Co 7:12; the second from ch. 2Co 10:1, by repeating the very word , at ch. 2Co 11:3; the third from ch. 2Co 12:13, by repeating the very word , ib. 2Co 12:17. I have marked however the beginning of the paragraph at 2Co 7:11 of the chapter quoted. The point of transition [to the discussion of ] may be referred to what goes before or to what follows after 2Co 7:11 [i.e., may be fixed in the context before or after 2Co 7:11]. The discussion of the clause itself, begins at 2Co 7:13. This then is what he means to say: There is no reason, why you should not receive us [favourably: capiatis]: for we have injured no man, by our severity producing an absorbing grief [referring to ch. 2Co 2:7, lest such a one should be swallowed up with overmuch sorrow]; nay, we have not even made a man worse by a too haughty mode of acting: nay, we have not even defrauded any man for gain; in everything we have consulted you and your interests: comp. 2Co 7:9; and that too, without any reward. Whilst he declares, that he had been the occasion of no evil to the Corinthians, he intimates, that he had done them good, but very modestly keeps it as it were out of sight.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 7:2<\/p>\n

2Co 7:2 <\/p>\n

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.<\/p>\n

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.]<\/p>\n

we corrupted no man,-The word used here means that he had corrupted no ones morals by his example or arts of seduction; or that he had corrupted no mans faith by false teaching.<\/p>\n

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 (2Co 8:10; 2Co 8:20), and it is quite likely that the false teachers were ready to insinuate that he appropriated the money to his own use (2Co 12:16-17). <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Receive: 2Co 11:16, Mat 10:14, Mat 10:40, Luk 10:8, Phi 2:29, Col 4:10, Phm 1:12, Phm 1:17, 2Jo 1:10, 3Jo 1:8-10 <\/p>\n

we have wronged: 2Co 1:12, 2Co 4:2, 2Co 6:3-7, 2Co 11:9, 2Co 12:14-18, Num 16:15, 1Sa 12:3, 1Sa 12:4, Act 20:33, Rom 16:18, 1Th 2:3-6, 1Th 2:10, 2Th 3:7-9 <\/p>\n

Reciprocal: Act 20:26 – that 2Co 6:6 – pureness 2Co 11:6 – but we 2Co 12:16 – being 2Co 12:18 – Titus 1Th 2:5 – a cloak<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

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.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

2Co 7:2. Open your hearts to us (Gr. Make room for us, in your hearts), (see on 2Co 6:11-13); we wronged no man (when we were with you), we corrupted no man, we took advantage of no manreferring to the cruel insinuations by which it was sought to poison the minds of his converts against him.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Observe here, 1. The duty which St. Paul exhorts the Corinthians to, namely, to receive him, their apostle, into their kind affections into the bosom of their love, Receive us; that is, into your best affections. The ministers of Christ are very desirous of a large share and interest in their people’s love; well knowing, that if they be prejudiced against their persons, they will reap no benefit by their doctrine. <\/p>\n

Observe, 2. The solemn protestation which the holy apostle makes of his integrity and uprightness towards the Corinthians, We have wronged no man, corrupted no man, defrauded no man; that is, we have wronged none in their reputation by slander, we have corrupted no man’s judgment by error and false doctrine, we have defrauded no man of any part of their estates, either by force or fraud.<\/p>\n

Learn hence, That the holy servants of God, especially the faithful ministers of Christ, may justify themselves, and make solemn protestations of their own integrity and uprightness, especially when they fall under jealousy and suspicion by the enemies of religion. As it was the continual practice of the false apostles to discredit St. Paul’s ministry, and reflect upon his person; so it was his constant care to counter-work them, by a professed vindication of himself, and all his actions.<\/p>\n

Observe, 3. The fervour of the apostle’s affection towards his Corinthian converts, You are in our hearts to live and die with you; that is, you lie and are lodged so near our hearts, that we could live with you, and die for you, to promote your spiritual and eternal welfare. Behold how large a room the people of God have in the affections of his ministers, how near do they lie to their hearts; and so passionately desirous are they of their people’s salvation, that they could even lay down their lives, and die, to promote their temporal and eternal advantage.<\/p>\n

Observe, 4. How the apostle gloried in, and was comforted by the Corinthians, in the midst of all his afflictions, by the report he had of their repentance, obedience, and liberality; Great is my glorying in you; I am filled with comfort, and exceeding joyful in the midst of all my tribulations. As if he had said, “Verily, the report I have had of your repentance and reformation upon the receiving of my former epsitle, has afflictions and tribulations which I meet with for the gospel.”<\/p>\n

Learn hence, That the repentance and reformation of any of our people, by the blessing of God upon our ministerial endeavours, is matter of great rejoicing and glorying to us the ministers of God, who desire, above all things, the conversion, edification, and salvation of the souls of the people: Great is my glorying in you; I am filled with comfort, I am exceeding joyful.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Verse 2<\/strong> <\/strong> Paul now makes an appeal for them to make room in their hearts for him. They had no reason to be closed against him since he had not led any man into sin, or corrupted any man’s morals or faith, or defrauded anyone out of their money. <\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

2Co 7:2-4. Receive us With that affection which is due to the faithful servants of Christ, and to those who have been instruments in your conversion and edification; for, whatever may have been insinuated by ill- designing persons to the contrary; we have wronged Or injured; no man In his person. We have corrupted no man In his principles. We have defrauded no man Of his property. In this he intimates, likewise, the good he had done them, but with the utmost modesty, as it were, not looking on it. I speak not this to condemn you As if I accused you of charging me with any of these crimes, but to vindicate myself from the imputations of the false apostles; for I have said before, &c. I am so far from thinking so unkindly of you; that ye are in our hearts to die and live with you That is, I could rejoice to spend all my days with you. Great is my boldness, &c. As if he had said, As an argument of my love, I deal very freely with you upon all occasions; Great is my glorying of you Or my boasting concerning you. He could, with confidence, boast of them, after the account which Titus brought him of their obedience and good dispositions. I am filled with comfort On your account. I am exceeding joyful, &c. My joy for your obedience overbalances the pain occasioned by my affliction.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

[In this section the apostle appeals to the Corinthians to accept him as a true apostle and minister of Christ, and as persuasive to this end he sets forth his affection for them, his anxiety concerning them, and his joy at learning of their loyalty to him.] Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. [Open your hearts and receive us into your love and confidence, for, despite all that our enemies have said about us, it must be apparent to you when you have sifted their accusations that they have proved nothing which should shake your confidence in us. We have replied to their accusations without in any way dealing unjustly by them, and they have failed to show that we have corrupted any one, either in morals or doctrine, or that we have in any way overreached anybody, or shown any mercenary spirit (1Co 9:1-6) Compare Num 16:15; 1Sa 12:3-5] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

PAULS SOLICITUDE IN BEHALF OF THE CORINTHIANS<\/p>\n

2. Receive us, i. e., when we come; have no hesitancy, though you have heard much disparaging against us during our absence. We have injured no one, we have ruined no one, i. e., by false doctrine or in any other way, we cheated no one. This is a protestation of their purity and innocence, which we all should be prepared to make.<\/p>\n

3. I do not speak to your condemnation; for I have before said that you are in our hearts to live along with you and die along with you. He is now speedily coming to them, and he is preparing for his reception by the most affectionate declarations of his paternal affection in their behalf.<\/p>\n

5. For we coming into Macedonia, our flesh had no rest; fightings without and fears within. Some have misconstrued this statement about fightings without and fears within as out of harmony with the conclusion that he and his ministerial comrades at that time enjoyed entire sanctification. Such criticism is utterly untenable, as we see from the following verse the entire scope of those fightings without and fears within. It was simply because of his ardent love and importunate solicitude in behalf of the Corinthians. He had sent Titus on before him to preach to them and expound his first epistle to them, and do his utmost to bring about the desired reformations and readjustments. When Titus arrived bringing the good news, all of these fightings without and fears within were at an end. To give them any sort of carnal construction is utterly irreconcilable with the context.<\/p>\n

6. But God, who comforteth the humble, comforted us by the coming of Titus. Here we find the end of all the fightings without and fears within mentioned in the preceding verse.<\/p>\n

7. Not only by his coming, but also by the consolation with which he was comforted by you, proclaiming to us your earnest desire, i. e., to see him, and to fulfill his wishes, your steadfastness, as Titus had been so encouraged to see you standing true to the faith, like heroes on the battle- field, your zeal in my behalf, so that I rejoice the more. He postponed writing this letter until after the arrival of Titus, whose ministry had been signally blessed at Corinth with a grand and glorious reclamation of all who had backslid, and renunciation of all the errors designated and condemned in the first epistle, and a reaffirmation of their faith on all lines of revealed truth, and really a general, sweeping revival had crowned the labors of Titus and. his comrades. So when he came up into Macedonia and brought all this good news, it turned a sun-burst of joy on the apostle, inundating him with exultation and gratitude because of the wonderfully good news from his spiritual children.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

2Co 7:2-4. With 2Co 7:2 Paul returns to the thought of 2Co 6:13. Make wide your hearts. . . . Make room in them for us. The sentences which follow are full of changing emotion, as he indignantly repudiates charges that have been made against him, stays the possible retort that he is condemning the Corinthians, asserts once more the undying fellowship between him and them, and concludes on a triumphant note of confidence and joy.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Verse 2 <\/p>\n

Receive us; receive our instructions and admonitions.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

SECTION 10. PAUL IS FILLED WITH JOY BY GOOD NEWS ABOUT HIS READERS; AND IS NOT NOW SORRY THAT HE WROTE TO THEM HIS FORMER LETTER. IN HIS JOY, TITUS SHARES. CH. 7:2-16<\/p>\n

Make room for us. No one have we treated unjustly: no one have we damaged: no one have we treated with greed. I do not say it to condemn you. For I have before said that in our hearts you are, to die together and to live together. Much openness of speech have I towards you: much exultation have I on behalf of you. I am filled with my encouragement: I abound beyond measure with my joy amid all our affliction. For even when we had come to Macedonia no relief our flesh had, but we were in everything afflicted: without, battles; within, fears.<\/p>\n

But He who encourages the lowly ones encouraged us, even God, by the coming of Titus; and not only by his coming but also by the encouragement with which he was encouraged about you, while announcing to us your longing, your lamentation, your jealousy on my behalf so that I rejoiced the more. Because, if even I made you sorrowful by the letter, I do not regret it. If even I was regretting it. (For I see that that letter, if even for an hour, made you sorrowful.) Now I rejoice, not that you were made sorrowful, but that you were made sorrowful for repentance. For you were made sorrowful in a way pleasing to God, that in nothing you might receive loss from us. For the sorrow pleasing to God works repentance for salvation not to be regretted. But the sorrow of the world works out death. For see this very thing, being made sorrowful in a way pleasing to God, how much it wrought out for you of earnestness; nay, self-defence; nay, indignation, nay, fear; nay, longing; nay, jealousy; nay, vengeance. In everything you proved yourselves to be pure touching the matter. Therefore, if indeed I wrote to you, it was not for the sake of him who acted unjustly, nor for the sake of him who suffered injustice, but for the sake of your earnestness on our behalf being made manifest in your presence before God. For this cause I have been encouraged.<\/p>\n

Moreover, in addition to our encouragement more abundantly did we rejoice the more at the joy of Titus, because his spirit has received refreshment from you all. Because, if at all to him on your behalf I have boasted,* (*Or, Exulted, exultation: so to end of the Epistle.) I was not put to shame. But, as all things in truth we have spoken to you, so also our boasting* (*Or, Exulted, exultation: so to end of the Epistle.) before Titus was found to be truth. And his heart is more abundantly towards you, remembering the obedience of all of you, how with fear and trembling you welcomed him. I rejoice that in everything I am in good heart about you.<\/p>\n

2Co 7:2-4. Make room for us: in your hearts. Paul here takes up 2Co 6:13, Be you also enlarged. This sudden return to the same subject, and the sudden and unexpected digression of 2Co 6:14 to 2Co 7:1, suggest that he knew that the disaffection at Corinth was caused by sinful toleration of idolatry.<\/p>\n

No one no one no one: emphatic repetition. These sudden and unexplained denials must have been prompted by charges against Paul. Some might think that by his strict moral teaching, which required abandonment of idolatry and of all unjust gains, he had inflicted loss on his readers.<\/p>\n

Greed; refers perhaps, as it does in 2Co 12:17 f, to the collection for Jerusalem. Paul declares that while urging them to contribute he was not enriching himself. He denies any unfairness or loss to his readers, or gain to himself. And what he has before said (in 2Co 6:11-12) about his love to his readers proves that he does not say this to condemn them, i.e. to announce coming punishment for wrong doing. For this is never the ultimate aim of our words to those we love.<\/p>\n

In our hearts you are: implied in the similar words in 2Co 6:11, our heart is enlarged.<\/p>\n

To die together and live together: Pauls purpose when giving them a place in his heart. It reveals the greatness of his love to them.<\/p>\n

To die together: put first, as in Rom 8:38, because deadly peril was ever before both Paul and his readers. So great is his affection that he has cast in his lot with them, that they and he may stand side by side in face of death ever threatening them and him, and throughout life. Cp. Php 1:7.<\/p>\n

Openness of speech: 2Co 3:12; shown in 2Co 6:11 to 2Co 7:3.<\/p>\n

Boasting or exultation: see under Rom 2:17; 1Co 1:29. Here and in 2Co 7:14 it evidently found vent in words. Hence my rendering boast, continued throughout the Epistle. This is an apology for Pauls bold language to his readers. To them he speaks without reserve strong words of warning: to others he speaks about them glowing words of joy and confidence, examples in 2Co 7:14; 2Co 9:2. He thus prepares the way for a recognition of the improved state of the Corinthian church, with which he appropriately concludes his Review of recent events.<\/p>\n

With my encouragement: explained in 2Co 7:6. It gave him abundant joy. That good news about his readers fills him to overflowing with encouragement and joy, a joy which all his affliction cannot quench, proves the intensity of his love.<\/p>\n

Filled with encouragement and abound beyond measure with joy: a double climax.<\/p>\n

2Co 7:5-7. Exposition of 2Co 7:4 b: 2Co 7:5 describes the affliction; 2Co 7:6-7 the encouragement and joy. Pauls anxiety at Troas (2Co 2:13) continued even after arriving in Macedonia.<\/p>\n

We: probably Paul and Timothy. See under 2Co 1:1. Contrast 2Co 2:12.<\/p>\n

Our flesh; depicts the effect on their body, in virtue of its constitution, of their anxiety about the Corinthians. In 2Co 2:13 the same anxiety is looked upon as affecting Pauls spirit.<\/p>\n

Relief: cessation from affliction, 2Th 1:7. It recalls 2Co 2:13.<\/p>\n

Without, within; expound in everything.<\/p>\n

Battles: with opponents in Macedonia unknown to us.<\/p>\n

Fears: probably, as suggested by 2Co 7:6, about the Corinthian church and the effect of his letter. Cp. 2Co 2:4. The state of that church might well give him dark forebodings.<\/p>\n

Encourages: as in Rom 1:12. See under Rom 12:1.<\/p>\n

Lowly: in mind body, or estate: opposite to exalted. Paul gratefully remembers that Gods kindness to him was His usual treatment of all in similar circumstances. Amid outward perils and inward anxieties Paul received encouragement not only from the face and presence of a beloved helper but also from the encouragement which Titus had evidently received from the conduct of the Corinthians. For, that Titus, who shared Pauls anxiety, was himself encouraged by what he saw at Corinth, was proof to Paul of improvement there.<\/p>\n

While announcing: i.e. the joy of Titus became more intense as he narrated to Paul the effect of the first Epistle. A genuine trait of human nature.<\/p>\n

Your, your, your: each time emphatic. The longing, the lamentation, the jealousy, had been Pauls: now they were implanted in the breasts of the Corinthians.<\/p>\n

Longing: to see Paul.<\/p>\n

Lamentation: about their former misconduct, especially in tolerating the gross offender of 1Co 5:1 f.<\/p>\n

Jealousy (or zeal: see under 1Co 12:31) for me: earnest defence of the apostles honor. Rejoiced, completes the exposition of the joy of 2Co 7:4.<\/p>\n

No scene is more worthy of an artists skill than Titus, perhaps surrounded by sympathizing Philippians, narrating with a joy which increases while he narrates, the sorrow and earnestness of the Corinthian Christians, and by his own joy turning into joy the anxiety of the apostle. Well might this joy reveal to Paul (2Co 2:14) the grandeur, in spite of many hardships, of the gospel ministry. Notice that Paul attributes to God the joy he received through the coming and the joy of Titus; implying that the good done to us by others is an accomplishment of Gods purposes of mercy.<\/p>\n

2Co 7:8-9. Cause of the special joy occasioned to Paul by the coming and the joy of Titus.<\/p>\n

By the letter: specially by 1Co 5:1 ff. Cp. 2Co 7:12; 2Co 2:4.<\/p>\n

If I even was regretting; reveals Pauls tender sympathy. He wrote the letter in tears, (2Co 2:4,) and regretted afterwards that he had written so severely.<\/p>\n

For I see etc.] The intelligence which removed Pauls regret shows that there was a temporary cause for it, viz. the sorrow occasioned to the Corinthians. Although after writing the letter I was sorry that I had done so, (and I now see that in the sorrow I caused you I had reason for myself being sorry,) yet now I rejoice.<\/p>\n

Not that you were made sorrowful] So careful is Paul to show that his readers sorrow was not a matter of indifference to him. Not the immediate result, only the final result, of his letter gave joy to Paul.<\/p>\n

Repentance: see under Rom 2:4. Their sorrow brought about in them a change of mind and purpose. This sorrow to repentance, 2Co 7:9 b explains, and shows it to be just cause of joy to Paul.<\/p>\n

In a way pleasing to God: literally according to God. Same phrase in Rom 8:27. It represents God Himself as a standard with which something is compared. This sorrow brought about a change of mind for the better because it was such sorrow as, in unfaithful ones, God desires to see.<\/p>\n

That in nothing etc.: Gods purpose in causing them this sorrow. Had their sorrow been without result, it would have been an injury, a small and undesigned one, caused to them by Paul. But God designed their sorrow to be a means of blessing, so that not even in the least degree they might receive injury from the Apostle.<\/p>\n

Such was the cause of the joy occasioned to Paul by the coming of Titus. He found that he had not inflicted upon his readers the damage of needless sorrow. So deep was his sympathy for them that he had regretted his well-deserved rebuke to them, because of the sorrow he feared it would cause. In this fear, he sees that he was not mistaken. But, to his great joy, he sees that the sorrow he caused had done them good. Consequently, his affectionate regrets about his letter are now altogether past.<\/p>\n

That Paul was sorry for having written words which all Christian churches put on a level with those ancient Scriptures which Paul himself accepted as the voice of God, proves how thoroughly human was the composition of the New Testament. It suggests perhaps that he was unconscious that the words he wrote were the words of the Spirit of God. But it by no means proves that they were not such. For his regret soon passed away. We are thankful now that the words which caused regret were written. And we are all sure that he wrote them under the influence of one who cannot regret or err.<\/p>\n

2Co 7:10. A broad general principle, explaining the connection between sorrowful and in nothing receive loss. The sorrow which accords with Gods will is a sorrow for wrong doing, arising from an intelligent comprehension of the evil of sin and prompting a resolve to forsake sin. It thus works repentance. This is a necessary condition of salvation from sin and from death: and salvation will never be master of regret. Consequently, no one can regret, not even the tender heart of Paul, a sorrow which is in accordance with the will of God. And, by causing this sorrow to the Corinthians, he did them no injury. And God designed it to be so. All this is made more evident by the contrast in 2Co 7:10 b.<\/p>\n

The world: as in 1Co 2:12.<\/p>\n

The sorrow: with which unsaved men are sad.<\/p>\n

Death: in its fullest sense, i.e. of body and soul in Gehenna. All mere worldly sorrow tends to deaden spiritual sensibility, and to make us impervious to the divine influences which alone save from death. Such would have been the effect of Paul s letter had it produced only worldly vexation. And such was the effect of the sorrow of Cain: Gen 4:5.<\/p>\n

2Co 7:11. Proof that godly sorrow works repentance; overleaping 2Co 7:10 b, which was added only to bring out by contrast the force of 2Co 7:10 a.<\/p>\n

This very thing: their own sorrow was a case in point.<\/p>\n

Earnestness: explained and proved by the six particulars following.<\/p>\n

Nay nay; again and again breaks off the foregoing as not being a full statement of the case. No sooner did they hear Pauls charge (1Co 5:2) against the whole church than in self-defence they repelled it; and with indignation, i.e.: with intense disapproval. This was accompanied by fear of the angry parent (1Co 4:15; 1Co 4:21) who threatened to come with a rod, mixed with longing to see the beloved teacher whom they had grieved so much. They were filled with jealousy for the honor of their church, and with vengeance, i.e. a resolve (cp. Rom 12:19; 2Th 1:8) to inflict punishment on the wrong doer. This last word gives the chief thought which Pauls letter left in the mind of those who heard it read in the church at Corinth.<\/p>\n

Pure in the matter: not implicated in the sin which one of them had committed.<\/p>\n

In everything pure; does not imply that the general rebuke of 1Co 5:2 was not deserved. Paul is now convinced that the church members generally had not in any way sanctioned the crime. But we have no proof that they were plunged into sorrow by it: nor did they at once remove the offender from their midst. And this would be sufficient proof of the low spiritual state of the church.<\/p>\n

2Co 7:12. Inference touching the purpose of Pauls letter, which his readers may fairly draw from its just described effect.<\/p>\n

Him who suffered injustice: a definite and known person, evidently the stepmothers husband, and probably the culprits own father, still living, and therefore injured by this incestuous marriage. The woman was probably a heathen. See under 1Co 5:1. And, that her husband was such, is the easier supposition. For this would explain Pauls silence about him elsewhere, and the comparative indifference expressed here; and the churchs oversight of the offence. A church-member would probably have compelled the church-officers to take action.<\/p>\n

Among you: almost the same as to you. Paul wishes that in the church at Corinth, and therefore to the church-members, the earnestness of the whole church on his behalf should be made manifest; in other words he wishes them to become conscious of their loyalty to himself. And this wish prompted him to write; not a desire to inflict punishment, or even to do justice to the injured man. For it was not the apostles work to set right all wrongs.<\/p>\n

Before God; adds solemnity to Pauls purpose by pointing to God contemplating, and interested in, the conduct of the church. The word made-manifest suggests that Paul knew that underneath apparent disaffection lay real loyalty to himself. The purposes mentioned here and in 2Co 2:4; 2Co 2:7 are in complete harmony. Paul wrote in tears: for he knew that his letter would inflict pain. He wrote to arouse the dormant loyalty which he knew existed; that he might put to the proof their full obedience; and that thus by doing them good he might make known to them his great love for them. And, that this was the purpose of his letter, they might infer from its effect.<\/p>\n

2Co 7:13 a. Corresponds with I rejoiced, 2Co 7:7; marking the completion of the exposition, begun in 2Co 7:8, of your jealousy on my behalf, 2Co 7:7. Because the purpose of his letter was that just described, the news brought by Titus filled Paul with encouragement: for it showed that his purpose was attained, and that the sorrow which he foresaw his letter would cause had produced its designed good effect.<\/p>\n

2Co 7:13-16. Another joy, in addition to the encouragement just described. Here, as in 2Co 7:7, we have joy upon joy.<\/p>\n

Because his spirit etc.: cause of the joy of Titus, viz. that without exception the Corinthian Christians were to him, in his intercourse with them, a source of spiritual refreshment. Cp. 1Co 16:18. [The perfect tenses note the abiding effect of the encouragement and of the refreshment, and the abiding position as a responsible witness in which Pauls boasting about the Corinthians had placed him.] 2Co 7:14 gives a reason why the joy caused to Titus by his intercourse with the Corinthians was a special encouragement to Paul.<\/p>\n

If at all I have boasted: a delicate compliment to the Corinthians, viz. an intimation that he had expressed to Titus his joyful confidence in them. He is delighted to find that his expressed confidence was justified by what Titus himself saw. Otherwise, Pauls good opinion about them would have put him to shame. Cp. 2Co 9:2-4. 2Co 7:14 b states, in contrast to put to shame, what actually happened, with a reason why Paul was specially glad that his boasting about his readers had proved to be true. As herald of Him who is The Truth, he made it a point of honor to speak always exact truth; that thus by claiming respect for his own word he might claim respect for the Gospel he announced. In this he is a pattern to all Christian teachers. Conversely, in 2Co 1:18 f he appeals to the Gospel he preaches in proof of his own general truthfulness.<\/p>\n

Was found to be true: literally, became true; or, colloquially, turned out true.<\/p>\n

Heart: as in 2Co 6:12. As Christians, Titus loves them. But his intercourse with them called forth a more abundant affection.<\/p>\n

Remembering; reveals the abiding, and therefore deep, effect upon his mind.<\/p>\n

All of you: emphatic, laying stress on the universality of their submission. Cp. 2Co 7:13.<\/p>\n

Obedience: to the apostles words brought by Titus.<\/p>\n

How with fear and trembling (1Co 2:3; Eph 6:5; Php 2:12) etc.; expounds obedience. It reveals the deep mark which Paul had made in his readers minds.<\/p>\n

Welcomed him: respectfully and readily, as armed with Pauls authority.<\/p>\n

2Co 7:16 is the happy conclusion of DIV. I. In every point Paul has good hopes about them: and this gives him joy.<\/p>\n

SECTION 10 brings to light Pauls feelings while writing the first Epistle, and its effect on the church at Corinth. He wrote it with bruised heart and with tears; moved, not by a wish to punish the chief offender or even to vindicate the injured man, but by a desire to put to the test, and thus manifest to himself and to them, the loyalty which he knew underlay his readers apparent callousness. He was moved to write by his love to them; which he hoped to make better understood by them even through this stern reproof.<\/p>\n

So great was his reluctance to cause them pain that he afterwards regretted his well-intended letter. For the purity of his motive did not save him from anxiety about its effect. And he waited eagerly for the return of Titus, with tidings from Corinth. Not finding him at Troas Paul gave up the good opening for the Gospel there presented, and hasted to Macedonia; but only to be plunged into deeper anxiety by not finding Titus even there. At last he came; and with more pleasant news. The letter has produced its designed effect. It has moved the heart of the Corinthian Christians. They were eager to clear themselves from the charge of intentional complicity in the crime, were alarmed at their toleration of it, longed to see their offended father in Christ, and were determined, for the honor of their church, to punish at once the guilty member. Such was the outflow of spiritual life that it touched and refreshed the heart of Titus. And his mission to Corinth laid the foundation of a lasting friendship. With gushing joy Titus narrates all this to Paul.<\/p>\n

The joy of Titus, and the improvement at Corinth, of which it was a witness, filled the apostle with joy. The many perils which still surround him, and of which at times he is so deeply conscious, are for the moment forgotten. For, his anxious fears about the success of his labors in the important city of Corinth are dispelled.<\/p>\n

REVIEW OF DIVISION I. Already we have seen that of DIV. I. as of the whole Epistle Pauls famous exposition and defence, in 2Co 2:14 to 2Co 6:11, of the apostolic ministry is the central and chief part. And we have just seen that the framework in which this exposition is embedded tells us its specific occasion.<\/p>\n

DIV. I. begins with an outburst of praise to God, and ends with abundant joy. But the praise was prompted by the apostles hardships and perils, in a consciousness that these were a means of good to his readers. In view of a wonderful deliverance from death, he expresses hope for continued deliverance, a hope strengthened by an assurance that his readers pray for him. This assurance rests upon his consciousness of having lived unblameably among them. Having thus claimed their confidence, he repels, as unworthy of a herald of the Gospel, a charge of vacillation in postponing his visit to Corinth. His real motive was kindness. This recalls to him the tears amid which he wrote his former letter. He begs them to receive again the church-member, now repentant, whom in that letter he so severely condemned. He claims their affection still further by saying that his anxiety for them moved him to abandon a favorable opportunity for Christian work at Troas, and drove him in haste to Macedonia.<\/p>\n

A review, from this point, of his toils, hardships, and perils, reveals to him the grandeur of his apostolic work, elicits a shout of praise to God, and moves him to set forth at length the credentials and the surpassing greatness of his office, and to show that this greatness is consistent with the fact that many reject the Gospel he unreservedly proclaims and with the deadly perils amid which he proclaims it. These perils are designed to make known the power of God, who rescues him from them. And they cannot deter the apostles: for with the eye of faith they look forward to the resurrection of the dead, to an immediate entrance at death into the presence of Christ, and to the reward of the great day. Their devotion to Christs great work is prompted by Christs great love, and by their own commission from God. With this commission their entire conduct accords.<\/p>\n

Supported by this exposition of the principles of his life, Paul claims his readers affection. And, remembering the secret source of the disaffection at Corinth, he warns them to shake off all connection with idolatry and sin.<\/p>\n

He indignantly repels the charge that he has treated them with injustice and rapacity. And, to strengthen his appeal, he says that to others he speaks confidently in their favor; and that he is now filled with joy by the good news about them which Titus has brought. He rejoices the more because he now sees that his letter to them, which he afterwards regretted, has gained its purpose. The sorrow which he foresaw it would cause has done them good. He is overjoyed to find that their conduct has filled Titus with warm love to them. And he concludes his long defence of himself and his office by a joyful expression of complete confidence in his readers.<\/p>\n

Notice that throughout DIV. I., when speaking of the grandeur and the perils of his work and of his faithfulness therein, Paul says we, us, remembering that all this is shared by Timothy who joins him in the letter, and by others. But when (2Co 2:3-11) speaking of his former letter, in which Timothy had no share, or (2Co 1:15 to 2Co 2:2) of the specific charge against himself of vacillation in his purpose to come to Corinth, he says, I, me. About his journey to Macedonia, he says first (2Co 2:12 f) I, me, thinking only of his own deep anxiety; and afterwards (2Co 7:5) we came, remembering that he was accompanied by others, and probably by Timothy. Throughout the whole, when speaking of blame, he prefers to stand alone: when speaking of perils and of faithfulness, he associates others with himself.<\/p>\n

Fuente: Beet’s Commentary on Selected Books of the New Testament<\/b><\/i><\/h4>\n

7:2 {1} {b} Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.<\/p>\n

(1) He returns again from that admonition to his own person, contrasting with them the testimonies both of his faithfulness and also of his continual good will towards them.<\/p>\n

(b) Let me have some place among you, that I may teach you.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

Restatement of the appeal 7:2-4<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Paul returned to his appeal for the Corinthians’ full affection (2Co 6:11-13) claiming no fault toward the Corinthians on three counts (2Co 7:2). He had done no wrong to anyone, had not led anyone astray, nor had he deceived anyone for his own advantage. Paul used the literary devices of anaphoria<\/span> (beginning each of the three clauses with the same word in Greek) and homoioptoton<\/span> (using verbs that have the same ending, here amen<\/span>). This wordplay added emotional force to his affirmation.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Chapter 19<\/p>\n

REPENTANCE UNTO LIFE.<\/p>\n

2Co 7:2-16 (R.V)<\/p>\n

IN this fine passage St. Paul completes, as far as it lay upon his side to do so, his reconciliation with the Corinthians. It concludes the first great division of his Second Epistle, and henceforth we hear no more of the sinner censured so severely in the First. {2Co 5:1-21} But see on 2Co 2:5-11, or of the troubles which arose in the Church over the disciplinary treatment of his sin. The end of a quarrel between friends is like the passing away of a storm; the elements are meant to be at peace with each other, and nature never looks so lovely as in the clear shining after rain. The effusion of feeling in this passage, so affectionate and unreserved; the sense that the storm-clouds have no more than left the sky, yet that fair weather has begun, make it conspicuously beautiful even in the writings of St. Paul.<\/p>\n

He begins by resuming the appeal interrupted at 2Co 6:13. He has charged the Corinthians with being straitened in their own affections: distrust and calumny have narrowed their souls, nay, shut them against him altogether. “Receive us,” he exclaims here-i.e., open your hearts to us. “You have no cause to be reserved: we wronged no man, ruined no man, took advantage of no man.” Such charges had doubtless been made against him. The point of the last is clear from 2Co 12:16-18 : he had been accused of making money out of his apostolic work among them. The other words are less precise, especially the one rendered “corrupted,” which should perhaps be rather explained, as in 1Co 3:17, “destroyed.” Paul has not wronged or ruined any one in Corinth. Of course, his Gospel made serious demands upon people: it insisted on readiness to make sacrifices, and on actual sacrifice besides; it proceeded with extreme severity against sinners like the incestuous man; it entailed obligations, as we shall presently hear, to help the poor even of distant lands; and then, as still, such claims might easily be resented as ruinous or unjust. St. Paul simply denies the charge. He does not retort it; it is not his object to condemn those whom he loves so utterly. He has told them already that they are in his heart to die together and to live together (2Co 6:2); and when this is so, there is no place for recrimination or bandying of reproaches. He is full of confidence in them; he can freely make his boast of them. He has had affliction enough, but over it all he has been filled with consolation; even as he writes, his joy overflows (observe the present: ).<\/p>\n

That word-“ye are in our hearts to die together and to live together”-is the key to all that follows. It has suffered much at the hands of grammarians, for whom it has undeniable perplexities; but vehement emotion may be permitted to be in some degree inarticulate, and we can always feel, even if we cannot demonstrate, what it means. “Your image in my heart accompanies me in death and life,” is as nearly as possible what the Apostle says; and if the order of the words is unusual-for “life” would naturally stand first-that may be due to the fact, so largely represented in 2Co 4:1-18., that his life was a series of deadly perils, and of ever-renewed deliverances from them, a daily dying and a daily resurrection, through all the vicissitudes of which the Corinthians never lost their place in his heart. More artificial interpretations only obscure the intensity of that love which united the Apostle to his converts. It is leveled here, unconsciously, no doubt, but all the more impressively, with the love which God in Christ Jesus our Lord bears to His redeemed. “I am persuaded,” St. Paul writes to the Romans, “that neither death nor life can separate us from that.” “You may be assured,” he writes here to the Corinthians, “that neither death nor life can separate you from my love.” The reference of death and life is of course different, but the strength of conviction and of emotion is the same in both cases. St. Pauls heart is pledged irrevocably and irreversibly to the Church. In the deep feeling that he is theirs, he has an assurance that they also are his. The love with which he loves them is bound to prevail; nay, it has prevailed, and he can hardly find words to express his joy. “En qualiter affectos esse omnes Pastores conveniat” (Calvin).<\/p>\n

The next three verses carry us back to 2Co 2:12 ft., and resume the story which was interrupted there at 2Co 2:14. The sudden thanksgiving of that passage-so eager and impetuous that it left the writer no time to tell what he was thankful for-is explained here. Titus, whom he had expected to see in Troas, arrived at length, probably from Philippi, and brought with him the most cheering news. Paul was sadly in need of it. His flesh had no rest: the use of the perfect () almost conveys the feeling that he began to write whenever he got the news, so that up to this moment the strain had continued. The fights without were probably assaults upon himself, or the Churches, of the nature of persecution; the fears within, his anxieties about the state of morals, or of Gospel truth, in the Christian communities. Outworn and depressed, burdened both in body and mind, {cf. the expressions in 2Co 2:13 and 2Co 7:5} he was suddenly lifted on high by the arrival and the news of Titus. Here again, as in 2Co 2:14, he ascribes all to God. It was He whose very nature it is to comfort the lowly who so graciously comforted him. Titus apparently had gone himself with a sad and apprehensive heart to Corinth; he had been away longer than he had anticipated, and in the interval St. Pauls anxiety had risen to anguish; but in Corinth his reception had been unexpectedly favorable, and when he returned he was able to console his master with a consolation which had already gladdened his own heart. Paul was not only comforted, his sorrow was turned into joy, as he listened to Titus telling of the longing, of the Corinthians to see him, of their mourning over the pain they had given him by their tolerance for such irregularities as that of the incestuous man or the unknown insulter of the Apostle, and of their eagerness to satisfy him and maintain his authority. The word “your” () in 2Co 7:7 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 immoral laxity, who had been passionately interested in vindicating the character of the Church he had founded; now it is they who are full of longing to see him, of grief, and of moral earnestness; and it is this which explains his joy. The conflict between the powers of good in one great and passionate soul, and the powers of evil in a lax and fickle community, has ended in favor of the good; Pauls vehemence has prevailed against Corinthian indifference, and made it vehement also in all good affections, and he rejoices now in the joy of his Lord.<\/p>\n

Then comes the most delicate part of this reconciliation (2Co 7:8-12). It is a good rule in making up disputes to let bygones be bygones, as far as possible; there may be a little spark hidden here and there under what seem dead ashes, and there is no gain in raking up the ashes, and giving the spark a chance to blaze again. But this is a good rule only because we are bad men, and because reconciliation is seldom allowed to have its perfect work. We feel, and say, after we have quarreled with a person and been reconciled, that it can never be the same again. But this ought not to be so; and if we were perfect in love, or ardent in love at all, it would not be so. If we were in one anothers hearts, to die together and to live together, we should retrace the past together in the very act of being reconciled; and all its misunderstandings and bitterness and badness, instead of lying hidden in us as matter of recrimination for some other day when we are tempted, would add to the sincerity, the tenderness, and the spirituality of our love.<\/p>\n

The Apostle sets us an example here, of the rarest and most difficult virtue, when he goes back upon the story of his relations with the Corinthians, and makes the bitter stock yield sweet and wholesome fruit.<\/p>\n

The whole result is in his mind when he writes, “Although I made you sorry with the letter, I do not regret it.” The letter is, on the simplest hypothesis, the First Epistle; and though no one would willingly speak to his friends as Paul in some parts of that Epistle speaks to the Corinthians, he cannot pretend that he wishes it unwritten. “Although I did regret it,” he goes on, “now I rejoice.” He regretted it, we must understand, before Titus came back from Corinth. In that melancholy interval, all he saw was that the letter made them sorry; it was bound to do so, even if it should only be temporarily: but his heart smote him for making them sorry at all. It vexed him to vex them. No doubt this is the plain truth he is telling them, and it is hard to see why it should have been regarded as inconsistent with his apostolic inspiration. He did not cease to have a living soul because he was inspired; and if in his despondency it crossed his mind to say, “That letter will only grieve them,” he must have said in the same instant, “I wish I had never written it.” But both impulses were momentary only; he has heard now the whole effect of his letter, and rejoices that he wrote it. Not, of course, that they were made sorry-no one could rejoice for that-but that they were made sorry to repentance. “For ye were made sorry according to God, that in nothing ye might suffer loss on our part. For sorrow according to God worketh repentance unto salvation, a repentance which bringeth no regret. But the sorrow of the world worketh death.”<\/p>\n

Most people define repentance as a kind of sorrow, but this is not exactly St. Pauls view here. There is a kind of sorrow, he intimates, which issues in repentance, but repentance itself is not so much an emotional as a spiritual change. The sorrow which ends in it is a blessed experience; the sorrow which does not end in it is the most tragical waste of which human nature is capable. The Corinthians, we are told, were made sorry, or grieved, according to God. Their sorrow had respect to Him: when the Apostles letter pricked their hearts, they became conscious of that which they had forgotten-Gods relation to them, and His judgment on their conduct. It is this element which makes any sorrow “godly,” and without this, sorrow does not look towards repentance at all. All sins sooner or later bring the sense of loss with them; but the sense of loss is not repentance. It is not repentance when we discover that our sin has found us out, and has put the things we most coveted beyond our reach. It is not repentance when the man who has sown his wild oats is compelled in bitterness of Soul to reap what he has sown. It is not a sorrow according to God when our sin is summed up for us in the pain it inflicts upon ourselves – in our own loss, our own defeat, our own humiliation, our own exposure, our own unavailing regret. These are not healing, but embittering. The sorrow according to God is that in which the sinner is conscious of his sin in relation to the Holy One, and feels that its inmost soul of pain and guilt is this, that he has fallen away from the grace and friendship of God. He has wounded a love to which he is dearer than he is to himself: to know this is really to grieve, and that not with a self-consuming, but with a healing, hopeful sorrow. It was such a sorrow to which Pauls letter gave rise at Corinth: it is such a sorrow which issues in repentance, that complete change of spiritual attitude which ends in salvation, and need never be regretted. Anything else-the sorrow, e.g., which is bounded by the selfish interests of the sinner, and is not due to his sinful act, but only to its painful consequences-is the sorrow of the world. It is such as men feel in that realm of life in which no account is taken of God; it is such as weakens and breaks the spirit, or embitters and hardens it, turning it now to defiance and now to despair, but never to God, and penitent hope in Him. It is in this way that it works death. If death is to be defined at all, it must be by contrast with salvation: the grief which has not God as its rule can only exhaust the soul, wither up its faculties, blight its hopes, extinguish and deaden all.<\/p>\n

St. Paul can point to the experience of the Corinthians themselves as furnishing a demonstration of these truths. “Consider your own godly sorrow,” he seems to say, “and what blessed fruits it bore. What earnest care it wrought in you! how eager became your interest in a situation to which you had once been sinfully indifferent!” But “earnest car e” is not all. On the contrary () , Paul expands it into a whole series of acts or dispositions, all of which are inspired by that sorrow according to God. When they thought of the infamy which sin had brought upon the Church, they were eager to clear themselves of complicity in it (), and angry with themselves that they had ever allowed such a thing to be (); when they thought of the Apostle, they feared lest he should come to them with a rod (), and yet their hearts went out in longing desires to see him (); when they thought of the man whose sin was at the bottom of all this trouble, they were full of moral earnestness, which made lax dealing with him impossible (), and compelled them to punish his offence (). In every way they made it evident that, in spite of early appearances, they were really pure in the matter. They were not, after all, making themselves partakers, by condoning it, of the bad mans offence.<\/p>\n

A popular criticism disparages repentance, and especially the sorrow which leads to repentance, as a mere waste of moral force. We have nothing to throw away, the severely practical moralist tells us, in sighs and tears and feelings: let us be up and doing, to rectify the wrongs for which we are responsible; that is the only repentance which is worth the name. This passage, and the experience which it depicts, are the answer to such precipitate criticism. The descent into our own hearts, the painful self-scrutiny and self-condemnation, the sorrowing according to God, are not waste of moral force. Rather are they the only possible way to accumulate moral force; they apply to the soul the pressure under which it manifests those potent virtues which St. Paul here ascribes to the Corinthians. All sorrow, indeed, as he is careful to tell us, is not repentance; but he who has no sorrow for his sin has not the force in him to produce earnest care, fear, longing, zeal, avenging. The fruit, of course, is that for which the tree is cultivated; but who would magnify the fruit by disparaging the sap? That is what they do who decry “godly sorrow” to exalt practical amendment.<\/p>\n

With this reference to the effect of his letter upon them, the Apostle virtually completes his reconciliation to the Corinthians. He chooses to consider the effect of his letter as the purpose for which it was written, and this enables him to dismiss what had been a very painful subject with a turn as felicitous as it is affectionate. “So then, though I did write to you, it was not for his sake who did the wrong [the sinner of 2Co 5:1-21], nor for his who had it done to him [his father]; {But see on 2Co 2:5-11} but that you yourselves might become conscious of your earnest care of our interests in the sight of God.” Awkward as some of the situations had been, all that remained, so far as the Apostle and the Corinthians were concerned, was this: they knew better than before how deeply they were attached to him, and how much they would do for his sake. He chooses, as I have said, to regard this last result of his writing as the purpose for which he wrote; and when he ends the twelfth verse with the words, “For this cause, we have been comforted,” it is as if he said, “I have got what I wanted now, and am content.”<\/p>\n

But content is far too weak a word. Paul had heard all this good news from Titus, and the comfort which it gave him was exalted into abounding joy when he saw how the visit to Corinth had gladdened and refreshed the spirit of his friend. Evidently Titus had accepted Pauls commission with misgivings: possibly Timothy, who had been earlier enlisted for the same service, {1Co 16:10} had found his courage fail him, and withdrawn. At all events, Paul had spoken encouragingly to Titus of the Corinthians before he started; as he puts it in 2Co 7:14, he had boasted somewhat to him on their account; and he is delighted that their reception of Titus has shown that his confidence was justified. He cannot refrain here from a passing allusion to the charges of prevarication discussed in the first chapter; he not only tells the truth about them (as Titus has seen), but he has always told the truth to them. These verses present the character of Paul in an admirable light: not only his sympathy with Titus, but his attitude to the Corinthians, is beautifully Christian. What in most cases of estrangement makes reconciliation hard is that the estranged have allowed themselves to speak of each other to outsiders in a way that cannot be forgotten or got over. But even when the tension between Paul and the Corinthians was at its height, he boasted of them to Titus. His love to them was so real that nothing could blind him to their good qualities. He could say severe things to them, but he would never disparage or malign them to other people; and if we wish friendships to last, and to stand the strains to which all human ties are occasionally subject, we must never forget this rule. “Boast somewhat,” even of the man who has wronged you, if you possibly can. If you have ever loved him, you certainly can, and it makes reconciliation easy.<\/p>\n

The last results of the painful friction between Paul and the Corinthians were peculiarly happy. The Apostles confidence in them was completely restored, and they had completely won the heart of Titus. “His affections are more abundantly toward you, as he remembers the obedience of you all, how with fear and trembling ye received him.” “Fear and trembling” is an expression which St. Paul uses elsewhere, and which is liable to be misunderstood. It does not suggest panic, but an anxious scrupulous desire not to be wanting to ones duty, or to do less than one ought to do. “Work out your salvation with fear and trembling, for it is God that worketh in you,” does not mean” Do it in a constant state of agitation or alarm,” but “Work on with this resource behind you, in the same spirit with which a young man of character would work, who was starting in business on capital advanced by a friend.” He would proceed, or ought to proceed, with fear and trembling, not of the sort which paralyze intelligence and energy, but of the sort which peremptorily preclude slackness or failure in duty. This is the meaning here also. The Corinthians were not frightened for Pauls deputy, but they welcomed him with an anxious conscientious desire to do the very utmost that duty and love could require. This, says Calvin, is the true way to receive ministers of Christ; and it is this only which will gladden a true ministers heart. Sometimes, with the most innocent intention, the whole situation is changed, and the minister, though received with the utmost courtesy and kindness, is not received with fear and trembling at all. Partly through his own fault, and partly through the fault of others, he ceases to be the representative of anything that inspires reverence or excites to conscientious earnestness of conduct. If, under these circumstances, he continues to be kindly treated, he is apt to end in being, not the pastor, but the pet lamb of his flock. In apostolic times there was no danger of this, but modern ministers and modern congregations have sometimes thrown away all the possibilities of good in their mutual relations by disregarding it. The affection which they ought to have to each other is Christian, not merely natural; controlled by spiritual ideas and purposes, and not a matter of ordinary good feeling; and where this is forgotten, all is lost.<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 2 16. Exhortation to set aside all suspicion and to confide in the Apostle’s love and zeal for their spiritual well-being 2. Receive us ] Literally, Make room for us (‘capaces estote nostri,’ Erasmus and Calvin. Tyndale and … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 7:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28864","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28864","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28864"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28864\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28864"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28864"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28864"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}