10. For godly sorrow worketh repentance<\/em> ] Rather, For the sorrow<\/strong> which is according to God<\/strong> ( that is aftir God<\/em>, Wiclif) worketh change of mind<\/strong>. The difference between the true repentance and the false remorse may be illustrated by the cases of David and Saul, St Peter and Judas.<\/p>\n to salvation not to be repented of<\/em> ] Or not to be regretted<\/em>, the word here used involving the idea of sorrow or anxiety. It is by most commentators connected with salvation, as though that were the result not to be regretted. But it may as naturally be referred to the change of mind. “The beautiful law is,” says Robertson, “that in proportion as the repentance increases, the grief diminishes. ‘I rejoice,’ says St Paul, ‘that I made you sorry, though it were but for a time<\/em>.’ Grief for a time, but repentance for ever.”<\/p>\n but the sorrow of the world<\/em> ] i.e. of the world untouched and un-regenerated by the Spirit of God the sorrow of the natural man, “the opposite of the sorrow according to God.” Stanley. See 1Co 2:14<\/span>.<\/p>\n worketh death<\/em> ] Death of the body<\/em>, sometimes, as when despair tempts to suicide, or brings on deadly sickness. Death of the soul<\/em>, when sorrow fails to melt the heart, but leads it to that state of rebellious stubbornness, of entire alienation from God, which is expressed in the words “hardness of heart and contempt of His word and commandment.” Cf. Pro 17:22<\/span>.<\/p>\n For godly sorrow – <\/B>Sorrow according to God ( <\/SPAN><\/span> He gar kata Theon lupe). That is, such sorrow as has respect to God, or is according to his will, or as leads the soul to him. This is a very important expression in regard to true repentance, and shows the exact nature of that sorrow which is connected with a return to God. The phrase may be regarded as implying the following things:<\/P> (1) Such sorrow as God approves, or such as is suitable to. or conformable to his will and desires. It cannot mean that it is such sorrow or grief as God has, for he has none; but such as shall be in accordance with what God demands in a return to him. It is a sorrow which his truth is suited to produce on the heart; such a sorrow as shall appropriately arise from viewing sin as God views it; such sorrow as exists in the mind when our views accord with his in regard to the existence, the extent, the nature, and the ill-desert of sin. Such views will lead to sorrow that it has ever been committed; and such views will be according to God.<\/P> (2) Such sorrow as shall be exercised toward God in view of sin; which shall arise from a view of the evil of sin as committed against a holy God. It is not mainly that it will lead to pain; that it will overwhelm the soul in disgrace; that it will forfeit the favor or lead to the contempt of man; or that it will lead to an eternal hell; but it is such as arises from a view of the evil of sin as committed against a holy and just God, deriving its main evil from the fact that it is an offence against his infinite Majesty. Such sorrow David had Psa 2:4<\/span>, when he said, against thee, thee only have I sinned; when the offence regarded as committed against, man, enormous as it was, was lost and absorbed in its greater evil when regarded as committed against God. So all true and genuine repentance is that which regards sin as deriving its main evil from the fact that it is committed against God.<\/P> (3) That which leads to God. It leads to God to obtain forgiveness; to seek for consolation. A heart truly contrite and penitent seeks God, and implores pardon from him. Other sorrow in view of sin than that which is genuine repentance, leads the person away from God. He seeks consolation in the world; he endeavors to drive away his serious impressions or to drown them in the pleasures and the cares of life. But genuine sorrow for sin leads the soul to God, and conducts the sinner, through the Redeemer, to him to obtain the pardon and peace which he only can give to a wounded spirit. In God alone can pardon and true peace be found; and godly sorrow for sin will seek them there.<\/P> Worketh repentance – <\/B>Produces a change that shall be permanent; a reformation. It is not mere regret; it does not soon pass away in its effects, but it produces permanent and abiding changes. A man who mourns over sin as committed against God, and who seek to God for pardon, will reform his life and truly repent. He who has grief for sin only because it will lead to disgrace or shame, or because it will lead to poverty or pain, will not necessarily break off from it and reform. It is only when it is seen that sin is committed against God and is evil in his sight, that it leads to a change of life.<\/P> Not to be repented of – <\/B>(<\/SPAN><\/span> ametameleton); see the note on 2Co 7:8<\/span>. Not to be regretted. It is permanent and abiding. There is no occasion to mourn over such repentance and change of life. It is that which the mind approves, and which it will always approve. There will be no reason for regretting it, and it will never be regretted. And it is so. Who ever yet repented of having truly repented of sin? Who is there, who has there ever been, who became a true penitent, and a true Christian, who ever regretted it? Not an individual has ever been known who regretted his having become a Christian. Not one who regretted that he had become one too soon in life, or that he had served the Lord Jesus too faithfully or too long.<\/P> But the sorrow of the world – <\/B>All sorrow which is not toward God, and which does not arise from just views of sin as committed against God, or lead to God. Probably Paul refers here to the sorrow which arises from worldly causes and which does not lead to God for consolation. Such may be the sorrow which arises from the loss of friends or property; from disappointment, or from shame and disgrace, Perhaps it may include the following things:<\/P> (1) Sorrow arising from losses of property and friends, and from disappointment.<\/P> (2) Sorrow for sin or vice when it overwhelms the mind with the consciousness of guilt, and when it does not lead to God, and when there is no contrition of soul from viewing it as an offence against God. Thus, a female who has wandered from the paths of virtue, and involved her family and herself in disgrace; or a man who has been guilty of forgery, or perjury, or any other disgraceful crime, and who is detected; a man who has violated the laws of the land, and who has involved himself and family in disgrace, will often feel regret, and sorrow, and also remorse, but it arises wholly from worldly considerations, and does not lead to God.<\/P> (3) When the sorrow arises from a view of worldly consequences merely, and when there is no looking to God for pardon and consolation. Thus, people, when they lose their property or friends, often pine in grief without looking to God. Thus, when they have wandered from the path of virtue and have fallen into sin, they often look merely to the disgrace among people, and see their names blasted, and their comforts gone, and pine away in grief. There is no looking to God for pardon or for consolation. The sorrow arises from this world, and it terminates there. It is the loss of what they valued pertaining to this world, and it is all which they had, and it produces death. It is sorrow such as the people of this world have, begins with this world, and terminates with this world.<\/P> Worketh death – <\/B>Tends to death, spiritual, temporal, and eternal. It does not tend to life.<\/P> (1) It produces distress only. It is attended with no consolation.<\/P> (2) It tends to break the spirit, to destroy the peace, and to mar the happiness.<\/P> (3) It often leads to death itself. The spirit is broken, and the heart pines away under the influence of the unalleviated sorrow; or under its influence people often lay violent hands on themselves and take their lives. Life is often closed under the influence of such sorrow.<\/P> (4) It tends to eternal death. There is no looking to God; no looking for pardon. It produces murmuring, repining, complaining, fretfulness against God, and thus leads to his displeasure and to the condemnation and ruin of the soul.<\/P><\/p>\n Verse 10<\/span>. For godly sorrow<\/B><\/I>] That which has the breach of God’s holy law for its object.<\/P> <\/P> Worketh repentance<\/B><\/I>] A thorough change of mind unto salvation<\/I>, because the person who feels it cannot rest till he finds pardon<\/I> through the mercy of God.<\/P> <\/P> But the sorrow of the world worketh death.<\/B><\/I>] Sorrow for lost goods, lost friends, death of relatives, c., when it is poignant and deep, produces diseases, increases those that already exist, and often leads men to lay desperate hands on themselves. This sorrow leads to destruction, the other leads to salvation the one leads to heaven<\/I>, the other to hell<\/I>.<\/P><\/p>\n Godly sorrow; <\/B>that sorrow which is according to God, either commanded by him, (as sorrow for our own or others sins, or for the judgments of God, as they are the indications of Gods wrath and displeasure for sin), or which he, as the God of grace, worketh in the soul, touching the heart by the finger of his Spirit, Zec 12:10<\/span>. Or that sorrow whose end is the glory of God, in the reformation of the person sorrowing, by a hatred and detestation of sin, and a hearty turning from it. <\/P> Worketh repentance to salvation not to be repented of; <\/B>it is not repentance, but it produceth that change of heart and life which is repentance; and shall not be imperfect, but perfect, which shall issue in the salvation of the soul, and will never be repented of. Never did any when he came to die repent of true repentance; nor is it possible that reasonable souls should repent of what issueth in their eternal salvation. <\/P> But the sorrow of the world worketh death; <\/B>but all sorrow except this is but the sorrow of the world, <\/I>the effect of which is ofttimes natural death; while men bow down under their burdens, and through impatience destroy themselves, or at least so fix their thoughts upon sad objects, and so afflict themselves with them, that they bring themselves into diseases tending to death. It also worketh spiritual death; as it indisposeth men for their duty, (as it was in the case of Elijah), and is a temptation to them to be angry against God, (as in the case of Jonah), to fret, murmur, and repine against Gods providence: and by this means it also worketh towards eternal death, which is the wages belonging to sin. <\/P> <\/p>\n 10. worketh . . . worketh<\/B>Inthe best Greek<\/I> reading the translation is, “worketh(simply) . . . worketh out.<\/I>” “Sorrow” is notrepentance, but, where it is “godly,” “worketh”it; that is, contributes<\/I> or tends to<\/I> it (the same Greek<\/I>word is in Ro 13:10<\/span>). The”sorrow of the world” (that is, such as is felt by theworldly) “worketh out,<\/I>” as its result at last,<\/I>(eternal) death (the same Greek<\/I> verb is in 2Co4:17<\/span>; also see on 2Co 4:17<\/span>).<\/P> repentance . . . not to berepented of<\/B>There is not in the Greek<\/I> this play onwords, so that the word qualified is not “repentance”merely, but “repentance unto salvation”; this, he says,none will ever regret,<\/I> however attended with “sorrow”at the time. “Repentance<\/I>” implies a coming to aright mind;<\/I> “regret” implies merely uneasiness offeeling at the past or present, and is applied even to the remorse<\/I>of Judas (Mt 27:3<\/span>; Greek,<\/I>“stricken with remorse,” not as English Version,<\/I>“repented himself”); so that, though always accompanyingrepentance, it is not always accompanied by repentance. “Repentance”removes the impediments in the way of “salvation” (to which”death,” namely, of the soul, is opposed). “The sorrowof the world” is not at the sin<\/I> itself, but at its penalconsequences:<\/I> so that the tears of pain are no sooner dried up,than the pleasures of ungodliness are renewed. So Pharaoh, Exo 9:27<\/span>;Exo 9:28-30<\/span>; and Saul, 1Sa15:23-30<\/span>. Compare Isa 9:13<\/span>;Rev 16:10<\/span>; Rev 16:11<\/span>.Contrast David’s “godly sorrow,” 2Sa12:13<\/span>, and Peter’s, Mt 26:75<\/span>.<\/P><\/p>\n For godly sorrow worketh repentance unto salvation<\/strong>,…. These words contain a reason, proving that they had received no damage, but profit by the sorrow that had possessed them, from the nature of it, a “godly” sorrow; a sorrow which had God for its author; it did not arise from the power of free will, nor from the dictates of a natural conscience, nor from a work of the law on their hearts, or from a fear of hell and damnation, but it sprung from the free grace of God; it was a gift of his grace, the work of his Spirit, and the produce of his almighty power; being such, which no means, as judgments, mercies, or the most powerful ministry of themselves could effect; it was owing to divine instructions; it was heightened and increased with a discovery of the love of God, and views of pardoning grace and mercy being attended with faith in the Lord Jesus Christ: it had God also for its object, as well as its author; it was a sorrow, , “which is for God”, as the Syriac version reads the words, and also the Ethiopic; on the account of God, his honour, interest, and glory; it was a sorrow for sin, because it was committed against a God of infinite holiness, justice, and truth, goodness, grace, and mercy; and it was a sorrow,<\/p>\n , “according to God”, according to the mind and will of God; it was, as it is rendered by the Arabic version, “grateful to God”; what he took notice of, observed, and approved of; and was also such a sorrow as bore some resemblance to what in God goes by the name of grieving and repenting, as that he had made man, because of sin; there being in it a displicency with sin, an hatred of it, and a repentance that ever it was committed: moreover, this sorrow is further described, from its salutary operation, it “worketh repentance”; it is the beginning of it, a part of it, an essential part of it, without which there is no true repentance; this produces it, issues in it, even in an ingenuous confession of sin, a forsaking of it, and in bringing forth fruits meet for repentance, in the life and conversation: and this repentance is unto salvation; not the cause or author of it, for that is Christ alone; nor the condition of it, but is itself a blessing of salvation, a part of it, the initial part of it, by which, and faith we enter upon the possession of salvation; it is an evidence of interest in it, and issues in the full enjoyment of it: and this, or repentance, is such as is<\/p>\n not to be repented of<\/strong>; or that is stable and immovable, as the Vulgate Latin version renders it; which “never returns”, or goes back, as the Syriac version, but remains the same not repented of; for to either of them may it be applied: salvation is not to be repented of; it is not repented of by God, who repents not, neither of the thing itself, nor of the way and manner in which it is effected, nor of the persons saved by it, and his choice of them to it; nor is it repented of by them, who believe in Christ to the saving of their souls: nor is true repentance, which is connected with it, to be repented of; God does not repent of giving it, for “his gifts and calling are without repentance”; nor does the repenting sinner repent of it; nor has he any occasion, since it is unto life, even “unto eternal life”, as the Ethiopic version here renders it; and as it is called “repentance unto life”, in Ac 11:18<\/span>. This sorrow is likewise illustrated by its contrary,<\/p>\n but the sorrow of the world worketh death<\/strong>; a worldly sorrow is such, as is common to men of the world, as Cain, Pharaoh, Judas, and others; it springs from worldly selfish principles, and proceeds on worldly views; it is often nothing more than a concern for the loss of worldly things, as riches, honours, c. or for a disappointment in the gratification of worldly lusts and pleasures: and this worketh death temporal and eternal death; it sometimes brings diseases and disorders on the body, which issue in death; and sometimes puts men upon destroying themselves, as it did Ahithophel and Judas; it works in the minds of men a fearful apprehension of eternal death, and, if grace prevent not, issues in it.<\/p>\n For godly sorrow <\/B> ( <\/SPAN><\/span>). “For the sorrow according to God” (God’s ideal, verse 9<\/span>).<\/P> Worketh repentance unto salvation a repentance without regret <\/B> ( <\/SPAN><\/span>). This clause alone should have prevented the confusion between mere “sorrow” (<\/SPAN><\/span>) as indicated in <\/SPAN><\/span>, to regret (to be sorry again) and “change of mind and life” as shown by <\/SPAN><\/span> (<\/SPAN><\/span>) and wrongly translated “repentance.” The sorrow according to God does work this “change of mind and life” unto salvation, a change “not to be regretted” (<\/SPAN><\/span>, an old verbal adjective of <\/SPAN><\/span> and <\/SPAN><\/span> privative, but here alone in N.T.). It agrees with <\/SPAN><\/span>, not <\/SPAN><\/span>.<\/P> But the sorrow of the world <\/B> ( <\/SPAN><\/span>). In contrast, the kind of sorrow that the world has, grief “for failure, not for sin” (Bernard), for the results as seen in Cain, Esau (his tears!), and Judas (remorse, <\/SPAN><\/span>). Works out (perfective use of –<\/SPAN><\/span>) death in the end. <\/P> <\/p>\n Sorrow – repentance [ – ] <\/SPAN><\/span>. Paul ‘s words strike effectively at the popular identification of sorrow with repentance. Not to be repented of [] <\/SPAN><\/span>. Construe with repentance. The Rev., in order to bring out this connection, amplifies the translation : a repentance which bringeth no regret. The oxymoron (see on Rom 1:20<\/span>; Rom 4:18<\/span>) is in the A. V. rather than in the Greek. It should be carefully observed that the two words, repentance, not to be repented of, represent different roots and different ideas : repentance [<\/SPAN><\/span>] denoting the moral change, and to be repented of denoting the sentiment of misgiving or regret (see on Mt 21:29<\/span>), and so answering to luph sorrow. The Rev. brings out the distinction by substituting regret for repentance. 148 Sorrow of the world. Antithesis with the sorrow which is according to God (A. V., godly sorrow). Sorrow which is characteristic of the world; grief for the consequences rather than for the sin as sin. <\/P> Worketh [] <\/SPAN><\/span>. Brings to pass. Notice that the simple verb ejrgazeti is used in the previous clause, the distinction from this verb being obliterated by rendering both worketh. The difference is between contributing to a result and achieving it.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For godly sorrow,”<\/strong> (he gar kata theon lupe) “Because godly grief,” grief or sorrow that comes from God’s reproof for sin and wrong, sorrow according to God’s conviction, 2Sa 12:13<\/span>; Psa 51:1-7<\/span>; Mat 26:75<\/span>.<\/p>\n 2) “Worketh repentance to salvation,”<\/strong> (ergazetai metanoian eis soterian) “activates (energizes) repentance with reference to or toward salvation,” toward deliverance, Rom 2:4<\/span>; 2Pe 3:9<\/span>; 2Pe 3:15<\/span>. Repentance means a change of purpose, direction, and course of moral conduct.<\/p>\n 3) “Not to be repented of,”<\/strong> (ametameleton) “not ever to be regretted,” repented of. Genuine repentance leads to salvation and the blotting out of sins, or to life eternal, Act 3:19<\/span>; Act 8:22<\/span>; Act 17:30<\/span>; Act 20:21<\/span>.<\/p>\n 4) “But the sorrow of the world,”<\/strong> (he de tou kosmou lupe) “but the world (kind) of grief,” grief of the world order of kind, for failure, or mere regret for being caught or found out for wrong, as Judas Iscariot seemed to have been, not confessing to the Lord.<\/p>\n 5) “Worketh death,”<\/strong> (thanaton katergazetai) “works out or leads to death,” alienation, separation from God, in contrast to repentance to salvation or deliverance, Luk 13:3<\/span>; Luk 13:5<\/span>; Rev 2:5<\/span>; Rev 2:16<\/span>; Rev 2:21-22<\/span>; Cain’s sorrow was of death-kind, Gen 4:13-15<\/span>.<\/p>\n 10. Sorrow according to God (644) In the first place, in order to understand what is meant by this clause according to God, we must observe the contrast, for the sorrow that is according to God he contrasts with the sorrow of the world Let us now take, also, the contrast between two kinds of joy. The joy of the world is, when men foolishly, and without the fear of the Lord, exult in vanity, that is, in the world, and, intoxicated with a transient felicity, look no higher than the earth. The joy that is according to God is, when men place all their happiness in God, and take satisfaction in His grace, and show this by contempt of the world, using earthly prosperity as if they used it not, and joyful in the midst of adversity. Accordingly, the sorrow of the world is, when men despond in consequence of earthly afflictions, and are overwhelmed with grief; while sorrow according to God is that which has an eye to God, while they reckon it the one misery — to have lost the favor of God; when, impressed with fear of His judgment, they mourn over their sins. This sorrow Paul makes the cause and origin of repentance. This is carefully to be observed, for unless the sinner be dissatisfied with himself, detest his manner of life, and be thoroughly grieved from an apprehension of sin, he will never betake himself to the Lord. (645) On the other hand, it is impossible for a man to experience a sorrow of this kind, without its giving birth to a new heart. Hence repentance takes its rise in grief, for the reason that I have mentioned — because no one can return to the right way, but the man who hates sin; but where hatred of sin is, there is self-dissatisfaction and grief. <\/p>\n There is, however, a beautiful allusion here to the term repentance, when he says — not to be repented of; for however unpleasant the thing is at first taste, it renders itself desirable by its usefulness. The epithet, it is true, might apply to the term salvation, equally as to that of repentance; but it appears to me to suit better with the term repentance “We are taught by the result itself, that grief ought not to be painful to us, or distressing. In like manner, although repentance contains in it some degree of bitterness, if, is spoken of as not to be repented of on account of the precious and pleasant fruit which it produces.” <\/p>\n To salvation Paul seems to make repentance the ground of salvation. Were it so, it would follow, that we are justified by works. I answer, that we must observe what Paul here treats of, for he is not inquiring as to the ground of salvation, but simply commending repentance from the fruit which it produces, he says that it is like a way by which we arrive at salvation. Nor is it without good reason; for Christ calls us by way of free favor, but it is to repentance. (Mat 9:13<\/span>.) God by way of free favor pardons our sins, but only when we renounce them. Nay more, God accomplishes in us at one and the same time two things: being renewed by repentance, we are delivered from the bondage of our sins; and, being justified by faith, we are delivered also from the curse of our sins. They are, therefore, inseparable fruits of grace, and, in consequence of their invariable connection, repentance may with fitness and propriety be represented as an introduction to salvation, but in this way of speaking of it, it is represented as an effect rather than as a cause. These are not refinements for the purpose of evasion, but a true and simple solution, for, while Scripture teaches us that we never obtain forgiveness of sins without repentance, it represents at the same time, in a variety of passages, the mercy of God alone as the ground of our obtaining it. <\/p>\n (644) “ Tristitia secundum Deum;” — “ La tristesse qui est selon Dieu;” — “The sorrow which is according to God.” “ Κατὰ Θεὸν, in such a way as God requires — with reference to his will and glory, i.e., as Rosenm. explains, ‘arising from causes out of which he would have it arise, and producing effects such as he would approve.’” — Bloomfield. —.Ed. <\/p>\n (645) “ Ne pensons pas que iamais il se convertisse au Seigneur;” — “Let us not think that ever he will turn to the Lord.” <\/p>\n Butlers Commentary<\/strong><\/p>\n SECTION 2<\/strong><\/p>\n Action <\/strong>(2Co. 7:10-11<\/span>)<\/p>\n 10For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death. For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the matter.<\/p>\n 2Co. 7:10<\/span><\/strong> Repentance: <\/strong>It sounds pedantic to say the problem with repentance is to get people to repent. But that is precisely the problem. Too many people have either been misled about or do not want to know what Biblical repentance is. William Chamberlain writes that the popular concept of repentance has been tragically shallow: it has been perverted into emotionalism or sacramentarianism . . . repentance has been almost exclusively associated with an emotional crisis of sorrow for sin and fear of punishment. Chamberlain goes on to say that a proper definition of the Greek word metanoeo calls for a renovation of mind . . . a complete change in mental outlook and of life design. . . . But mere reformation of behavior is not the crucial matter in repentance. To lay stress on change of conduct or reformation of behavior is to lead the minds of people away from the fact that metanoeo (repentance) deals primarily with the springs of action, rather than with the actions themselves. Metanoeo deals with the source of our motives, not with conduct, or even with the motives themselves. The real meaning of the Greek word metanoeo began to be misunderstood when the New Testament was first translated into Latin (about 1500 A.D.) when the Greek word was translated into the Latin words, Poenitentiam agite, Do penance. The Church began to think of so many acts of penitence to cancel a given amount of sin. The emphasis was put on feelings (remorse) and deeds (penance). The emphasis should have been, as the Greek word clearly shows, on having the mind of Christ. i.e., a transformation of the mind (see Rom. 12:1-2<\/span>; 2Co. 5:14-17<\/span>). People may be sorry for their past and they may even reform certain outward ways of living, and still refuse to allow every thought (2Co. 10:3-5<\/span>) to be brought into captivity unto obedience to Christ. Metanoeo means to allow Christ, through his expressed will in the New Testament, to take over our thinking. It means we think everything through the divine perspective. Our minds are no longer ours to think with as we please. Our thinking must please Christ. Tertullian said, . . . the principle of voluntary obedience consists in similarity of minds. This is the crucial issue in the Christian way of life: similarity of mind between God and his people. Before man can enter Gods kingdom (the church) the thoughts of man must be aimed at becoming the thoughts of God. The principle of voluntary obedience in the Kingdom rests on similarity of mind between God and his people. True metanoeo (repentance) has little to do with the emotions. It is a mental metamorphosis. It is conforming ones thinking to Gods revealed mind (the Bible) in spite of how one feels about it.<\/p>\n The Greek words ergazetai and katergazetai in 2Co. 7:10<\/span> are both translated produces. The words literally mean, works out thus indicating that the grief Paul caused by his severe words to the Corinthians worked repentance instead of having worked death. The difference is simply that the Corinthians were grieved according to the way of God (godly grief). Here it is plain that repentance involves more than merely being sorry for sin. Being sorry produces metanoian (repentance). Grief according to Gods way works repentance which brings no regret (Gr. ametameleton, remorse). That is because repentance (conformity to the revealed mind of God) brings the experience of reconciliation, forgiveness, sonship, spiritual growth and freedom. Repentance starts with grief (within the limits of Gods will) but blossoms into joyful salvation.<\/p>\n Worldly (Gr. kosmou cosmic) grief works out of death because it becomes a substitute for true repentance or metanoeo (change of thinking). Worldly grief is being sorry for sin but unwilling to think about things as God thinks about them. Worldly grief wants to make reconciliation happen on the basis of emotion and not a changed mentality. Worldly grief regrets being caught in sin and having to suffer the consequences, vowing not to change the mind about sin, but vowing to be smarter, more self-sufficient, and not to be caught again. Worldly grief is the grief of the criminal mind. Worldly grief starts with hurt, but it is a mixture of anger and self-pity. It causes a person to either retreat into morbid self-judgment and eventually into suicide (both physical and spiritual) or to rise up in self-justification, fight and strike back to get revenge.<\/p>\n Repentance is clearly an action. It is not something that happens to you. You make it happen. It is an exercise of the human will that brings the human thinking processes into conformity to the will of Christ. Once that is accomplished, human actions are altered to conform to the revealed will of Christ. God offers his help through his Holy Spirit (the Comforter) to every human being willing to make such a change. But Christ will not overpower any humans will and force him to think Gods thoughts (see Rev. 3:19-22<\/span>; Joh. 7:17<\/span>; Psa. 25:14<\/span>). Repentance is not an irresistible work of the Spirit. All through the Bible Gods messengers lay the responsibility for repentance squarely upon man himself (see Act. 17:30-31<\/span>).<\/p>\n 2Co. 7:11<\/span><\/strong> Righteousness: <\/strong>How does one make his grief over sin produce repentance unto salvation instead of death? In this verse Paul gives clear-cut indications of whether ones hurt is a godly or worldly grief. The indicator is ones reaction to being hurt. When these Corinthians received the severe rebuke of the apostle Paul they reacted with earnestness (Gr. spoude, diligence, carefulness). This earnestness is a manifestation of metanoeo (change of mentality). They did not react emotionally, superficially, but with deliberation. This is the righteous (right) way to reactGods way. Next, they reacted with eagerness to clear themselves (Gr. apologian, from which we get the English words apology, apologetic, meaning to make defense). In this context it is clear Paul does not mean the Corinthians were arrogantly defending themselves against any need to changethey were not self-righteously justifying themselves. Godly grief had worked in them an eagerness to get all differences between themselves and God, between themselves and Paul, out in the open (apologia) and sincerely work toward the repentance that brings reconciliation. Next, their godly grief produced in them indignation (Gr. aganaktesin, vexation, anger, much grief). They were not indignant toward Paulbut toward themselves. They manifested shame for their past which moved them beyond self-pity to self-abnegation. And, even beyond self-abnegation, indignation usually produces a corrective attitude and action. Along with indignation, their hurt worked in them alarm (Gr. phobon, fear). This was, of course, godly fear. Godly fear is the very beginning of wisdom. It is a state of mind synonymous with repentance. It is the beginning of thinking Gods way. Pauls hurting words, which caused them to rearrange their thinking to Gods way of thinking, produced in them longing (Gr. epipothesin, great yearning) for the one who had hurt them! That is evidence of redirected thinking! He mentions again the impression their zeal for him had made on him.<\/p>\n Finally, the righteous reaction of the Corinthians termed punishment is listed by Paul as proof of their metanoeo (change of mind). The Greek word ekdikesin is translated revenge in the KJV and avenging of wrong in the NASV. For other N.T. usages see Luk. 18:7-8<\/span>; Act. 7:24<\/span>; Rom. 12:19<\/span>; Heb. 10:30<\/span>; 2Th. 1:8<\/span>; Luk. 21:22<\/span>; 1Pe. 2:14<\/span>, etc. The punishment the Corinthians had finally administered to the immoral man (see 1Co. 5:1<\/span> ff) and to the one who was causing division and slandering Paul (see 2Co. 2:5-11<\/span>) was visible evidence of their change of mind. Earlier they had been arrogantly indifferent to the need for such punishment. But they have changed their mind and disciplined the wrong doers. They have conformed their thinking (and, consequently, their actions) to the will of God as revealed by the apostle. Christ told the church at Thyatira that it must change its mind about tolerating the woman Jezebel (Rev. 3:19-22<\/span>) or he would give to each of them as their works deserved. The apostle Paul instructed several churches they needed to change their minds about disciplining the factious, lazy and immoral members. Repentance within the church remains a crucial problem that continues to plague preachers and elders and church members, There is only one divine solution; know the Bible and practice the Bible. Paul the preacher, and one of his congregations, Corinth, did so and solved the problem of repentance! They proved themselves mentally changed (penitent) in every point of the matter (Gr. pragmati, practice) being discussed by the apostle. This blessed Pauls ministry with joy overflowing!<\/p>\n (10) For godly sorrow.<\/strong>Again we note the needless variation which is the easily besetting sin of the English version. Better, as before, the sorrow which is after the will of God.<\/em><\/p>\n Repentance to salvation not to be repented of.<\/strong>Here the English effaces a distinction in the original. (See Note on Mat. 27:3<\/span>,) Better, repentance unto salvation, giving no matter for regret.<\/em> The adjective, or adjectival phrase, may qualify either repentance or salvation. The latter seems preferable.<\/p>\n But the sorrow of the world worketh death.<\/strong>As contrasted with salvation, death must be taken in its widest sense. The mere sorrow of the world leads only to remorse and despair, to the death of a broken heart, possibly to suicide; in any case, to the loss of the true eternal life.<\/p>\n 10<\/strong>. <\/strong> Godly sorrow<\/strong> Sorrow in view of God, his law and judgment. <\/p>\n Not to be repented of<\/strong> An unrepentable repentance. <\/p>\n Death<\/strong> Not only a visible death<\/strong>, by a wasting of the body, but an eternal death<\/strong>, from the impenitent, worldly, godless sorrow. Sad destiny, when temporal sorrow does but work an eternal sorrow!<\/p>\n 2Co 7:10<\/span><\/em><\/strong>. <\/strong>For godly sorrow, <\/em><\/strong>&c.<\/strong> See the Inferences.<\/em> <\/p>\n 2Co 7:10<\/span> . Ground assigned for . . : for godly sadness works repentance unto salvation unregretted, i.e.<\/em> unto the Messianic salvation, the attainment of which is not regretted. The connection of . with is held by Augustine and other Latin Fathers, following the Vulgate, which has stabilem<\/em> , [260] and among modern expositors by Fritzsche, Billroth (yet doubtfully), Schrader, de Wette, Ewald; decidedly by Castalio also, but undecidedly by Erasmus, Annot.<\/em> The more common<\/em> connection is with , so as to give the antanaclasis poenitentiam non poenitendam<\/em> (for similar collocations see Wetstein, comp. Pliny, Ep.<\/em> vii. 10); , , , Chrysostom. But for such an antanaclasis Paul would not have chosen an adjective from quite a different root, but (Lucian, Oba 1:11<\/span> , comp. also Rom 2:5<\/span> ), which is also the reading [261] of some minor authorities. And if <\/em><\/strong> .<\/em><\/strong> were to belong to <\/em><\/strong> , it would stand immediately by its side, so as to make <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> appear as the result throwing light upon <\/em><\/strong> . When placed after <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> is an epithet of <\/em><\/strong> no longer suitable, insipid, and halting. Olshausen and Hofmann wrongly object that the epithet is not suitable to the idea of salvation, the absolute good. It expresses by way of litotes the eternal satisfaction of the Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n