2 Corinthians 7:11

and tempers in the soul; and under the same influence we may avoid every act of iniquity; for even Satan himself cannot, by any power he has, constrain us to commit uncleanness, robbery, drunkenness, murder, etc. These are things in which both body and soul must consent. But still withholding the eye, the ear, the hand, and the body in general, from sights, reports, and acts of evil, will not purify a fallen spirit; it is the grace and Spirit of Christ alone, powerfully applied for this very purpose, that can purify the conscience and the heart from all dead works. But if we do not withhold the food by which the man of sin is nourished and supported, we cannot expect God to purify our hearts. While we are striving against sin, we may expect the Spirit of God to purify us by his inspiration from all unrighteousness, that we may perfectly love and magnify our Maker. How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul? Perfecting holiness - Getting the whole mind of Christ brought into the soul. This is the grand object of a genuine Christian's pursuit. The means of accomplishing this are, 1. Resisting and avoiding sin, in all its inviting and seducing forms. 2. Setting the fear of God before our eyes, that we may dread his displeasure, and abhor whatever might excite it, and whatever might provoke him to withhold his manna from our mouth. We see, therefore, that there is a strong and orthodox sense in which we may cleanse ourselves from all filthiness of the flesh and of the spirit, and thus perfect holiness in the fear of God. Verse 2 Receive us - Χωρησατε ἡμας. This address is variously understood. Receive us into your affections - love us as we love you. Receive us as your apostles and teachers; we have given you full proof that God hath both sent and owned us. Receive, comprehend, what we now say to you, and carefully mark it. We have wronged no man - We have never acted contrary to the strictest justice. We have corrupted no man - With any false doctrine or pernicious opinion. We have defrauded no man - Of any part of his property. But what have your false teachers done? They have beguiled you from the simplicity of the truth, and thus corrupted your minds. 2Cor 11:3 . They have brought you into bondage; they have taken of you; devoured you; exalted themselves against you, and ye have patiently suffered all this. 2Cor 11:20 . It is plain that he refers here to the false apostle or teacher which they had among them. Verse 3 I speak not this to condemn you - I do not speak to reproach but to correct you. I wish you to open your eyes and see how you are corrupted, spoiled, and impoverished by those whom ye have incautiously preferred to the true apostles of Jesus Christ. I have said before, that ye are in our hearts - He has in effect and substance said this, 2Cor 1:6-8 (note); 2Cor 2:4 (note), 2Cor 2:12 (note); 2Cor 3:2 (note), and 2Cor 3:13 (note); where see the passages at length, and the notes. To die and live with you - An expression which points out the strongest affection, as in cases where love blinds us to the faults of those whom we love, and causes us to prefer them to all others; like that in Horace: - Quanquam sidere pulchrior llle est, tu levior cortice, et improbo Iracundior Adria. Tecum vivere amem, tecum obeam tibens. Odar. lib. iii. Od. ix. ver. 21. "Though he exceed in beauty far The rising lustre of a star; Though light as cork thy fancy strays, Thy passions wild as angry seas When vex'd with storms; yet gladly I With thee would live, with thee would die." Francis. From all appearance there never was a Church less worthy of an apostle's affections than this Church was at this time; and yet no one ever more beloved. The above quotation applies to this case in full force. Verse 4 Great is my boldness of speech - He seems to refer to the manner in which he spoke of them to others. Great is my glorying of you - They had probably been very loving and affectionate previously to the time in which they were perverted by their false apostle. He therefore had boasted of them in all the Churches. I am filled with comfort - My affection for you has still the most powerful ascendancy in my soul. Here we may see the affection of the most tender father to his children. I am exceeding joyful - Ὑπερπερισσευομαι· I superabound in joy; I have a joy beyond expression. Ὑπερπερισσευω is an extremely rare verb. I have not met with it in any Greek author; and it occurs no where in the New Testament but here and in Rom 5:20 . In all our tribulation - Perhaps επι here should be rendered under instead of in, as it signifies, Mar 2:26 ; Luk 3:2 ; Act 11:28 . Under all our tribulations, I feel inexpressible joy on your account. Verse 5 When we were come into Macedonia - St. Paul, having left Ephesus, came to Troas, where he stopped some time; afterwards he came to Macedonia, whence he wrote this epistle, Our flesh had no rest - So exceedingly anxious was he to know the success of his first epistle to them. Without were fightings - The oppositions of pagans, Jews, and false brethren. Within were fears - Uncertain conjectures relative to the success of his epistle; fears lest the severity of it should alienate their affections utterly from him; fears lest the party of the incestuous person should have prevailed; fears lest the teaching of the false apostle should have perverted their minds from the simplicity of the truth; all was uncertainty, all apprehension; and the Spirit of God did not think proper to remove the causes of these apprehensions in any extraordinary way. Verse 6 Comforted us by the coming of Titus - Who brought him a most satisfactory account of the success of his epistle, and the good state of the Corinthian Church. Verse 7 He told us your earnest desire - To see me, and correct what was amiss among yourselves. Your mourning - Because you had sinned. Your fervent mind - The zeal you felt to testify your affectionate regard for me. Verse 8 I do not repent, though I did repent - Though I had many doubts in my mind concerning the success of my letter; and though I grieved that I was obliged to write with so much severity, the case absolutely requiring it; yet now I am not sorry that I have written that letter, because I find it has completely answered the end for which it was sent. Verse 9 Ye sorrowed to repentance - Ye had such a sorrow as produced a complete change of mind and conduct. We see that a man may sorrow, and yet not repent. Made sorry after a godly manner - It was not a sorrow because ye were found out, and thus solemnly reprehended, but a sorrow because ye had sinned against God, and which consideration caused you to grieve more than the apprehension of any punishment. Damage by us in nothing - Your repentance prevented that exercise of my apostolic duty, which would have consigned your bodies to destruction, that your souls might be saved in the day of the Lord Jesus. Verse 10 For godly sorrow - That which has the breach of God's holy law for its object. Worketh repentance - A thorough change of mind unto salvation, because the person who feels it cannot rest till he finds pardon through the mercy of God. But the sorrow of the world worketh death - Sorrow for lost goods, lost friends, death of relatives, etc., 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, the other to hell. Verse 11 What carefulness it wrought in you - Carefulness of obeying my directions, 2Cor 7:15 ; yea, what clearing of yourselves from guilt by inflicting censures on the guilty person, and putting away evil from among you, 1Cor 5:13 ; yea, what indignation against him who had dishonored his profession, and defiled the Church; yea, what fear of my displeasure, and the rod which I threatened, 1Cor 4:21 ; yea, what vehement desire to rectify what was amiss in this matter, 2Cor 7:7 ; yea, what zeal for me; yea, what revenge in punishing the delinquent. See Whitby. In all things, etc. - In the whole of your conduct in this affair since ye have received my letter, ye have approved yourselves to be clear, ἁγνους; not only to be clear of contumacy and obstinate persistence in your former conduct, but to have done all in the compass of your power to rectify the abuses which had crept in among you. The Corinthians were not clear, i.e. innocent or void of blame in the fact, but they were clear of all blame in their endeavors to remove the evil. Verse 12 Not for his cause that had done the wrong - viz. the incestuous person. Nor for his cause that suffered wrong - Some think the apostle means himself; others, that he means the Church at Corinth, the singular being put for the plural; others, the family of the incestuous person; and others, the father of the incestuous person. If this latter opinion be adopted, it would seem to intimate that the father of this person was yet alive, which would make the transgression more flagrant; but these words might be spoken in reference to the father, if dead, whose cause should be vindicated; as his injured honor might be considered, like Abel's blood, to be crying from the earth. But that our care for you - might appear - It was not to get the delinquent punished, nor merely to do justice to those who had suffered in this business, that the apostle wrote his epistle to them, but that they might have the fullest proof of his fatherly affection for them, and his concern for the honor of God; and that they might thereby see how unnatural their opposition to him was, and what cause they had to prefer him, who was ready to give up his life in their service, to that false apostle or teacher who was corrupting their minds, leading them from the simplicity of the truth, and making a gain of them. Verse 13 For the joy of Titus - Titus, who had now met St. Paul in Macedonia, gave him the most flattering accounts of the improved state of the Corinthian Church; and indeed their kind usage of Titus was a full proof of their affection for St. Paul. Verse 14 For if I have boasted - The apostle had given Titus a very high character of this Church, and of their attachment to himself; and doubtless this was the case previously to the evil teacher getting among them, who had succeeded in changing their conduct, and changing in a great measure their character also; but now they return to themselves, resume their lost ground, so that the good character which the apostle gave them before, and which they had for a time forfeited, is now as applicable to them as ever. Therefore his boasting of them is still found a truth. Verse 15 And his inward affection - Τα σπλαγχνα αυτου· Those bowels of his - his most tender affection. For the meaning of this word see the note on Mat 9:36 . Whilst he remembereth the obedience of you all - This is a very natural picture; he represents Titus as overjoyed even while he is delivering his account of the Corinthian Church. He expatiated on it with extreme delight, and thereby showed at once both his love for St. Paul and his love for them. He loved them because they so loved the apostle; and he loved them because they had shown such kindness to himself; and he loved them because he found so many excellent and rare gifts, joined to so much humility, producing such an exemplary and holy life. With fear and trembling ye received him - Ye reverenced his authority; ye were obedient to his directions; and ye dreaded lest any thing should be undone or ill done which he had delivered to you in the name of God. Verse 16 I have confidence in you, in all things - It appears that the apostle was now fully persuaded, from the accounts given by Titus, that every scandal had been put away from this Church; that the faction which had long distracted and divided them was nearly broken; that all was on the eve of being restored to its primitive purity and excellence; and that their character was now so firmly fixed, that there was no reason to apprehend that they should be again tossed to and fro with every wind of doctrine. 1. Thus a happy termination was put to an affair that seemed likely to ruin the Christian Church, not only at Corinth, but through all Greece; for, if this bad man, who had been chief in opposing the apostle's authority, bringing in licentious doctrines, and denying the resurrection of the dead, had ultimately succeeded at Corinth, his doctrine and influence might soon have extended over Greece and Asia Minor, and the great work of God which had been wrought in those parts would have been totally destroyed. This one consideration is sufficient to account for the apostle's great anxiety and distress on account of the divisions and heresies at Corinth. He knew it was a most pernicious leaven; and, unless destroyed, must destroy the work of God. The loss of the affections of the Church at Corinth, however much it might affect the tender, fatherly heart of the apostle, cannot account for the awful apprehensions, poignant distress, and deep anguish, which he, in different parts of these epistles, so feelingly describes; and which he describes as having been invariably his portion from the time that he heard of their perversion, till he was assured of their restoration by the account brought by Titus. 2. A scandal or heresy in the Church of God is ruinous at all times, but particularly so when the cause is in its infancy; and therefore the messengers of God cannot be too careful to lay the foundation well in doctrine, to establish the strictest discipline, and to be very cautious whom they admit and accredit as members of the Church of Christ. It is certain that the door should be opened wide to admit penitent sinners; but the watchman should ever stand by, to see that no improper person enter in. Christian prudence should ever be connected with Christian zeal. It is a great work to bring sinners to Christ; it is a greater work to preserve them in the faith; and it requires much grace and much wisdom to keep the Church of Christ pure, not only by not permitting the unholy to enter, but by casting out those who apostatize or work iniquity. Slackness in discipline generally precedes corruption of doctrine; the former generating the latter. Introduction The apostle stirs them up to make a collection for the poor Christians at Jerusalem, by the very liberal contributions of the people of Macedonia for the same purpose, who were comparatively a poor people, 2Cor 8:1-5 . He tells them that he had desired Titus to finish this good work among them which he had begun; hoping that as they abounded in many excellent gifts and graces, they would abound in this also, 2Cor 8:6-8 . He exhorts them to this by the example of Jesus Christ, who, though rich, subjected himself to voluntary poverty, that they might be enriched, 2Cor 8:9 . He shows them that this contribution, which had been long ago begun, should have been long since finished, 2Cor 8:10 . And that they should do every thing with a ready and willing mind, according to the ability which God had given them; that abundance should not prevail on one hand, while pinching poverty ruled on the other; but that there should be an equality, 2Cor 8:11-14 . He shows from the distribution of the manna in the wilderness, that the design of God was, that every member of his spiritual household should have the necessaries of life, 2Cor 8:15 . He tells them that he had now sent Titus, and another with him, to Corinth, to complete this great work, 2Cor 8:16-22 . The character which he gives of Titus and the others employed in this business, 2Cor 8:23 , 2Cor 8:24 . Verse 1 Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete. The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of

Various Exhortations. ( a. d. 57.) 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. There seems to be a connection between ch. ii. 13 (where the apostle said he had no rest in his spirit when he found not Titus at Troas) and the fifth verse of this chapter : and so great was his affection to the Corinthians, and his concern about their behaviour in relation to the incestuous person, that, in his further travels, he still had no rest till he heard from them. And now he tells them, I. How he was distressed, v. 5 . He was troubled when he did not meet with Titus at Troas, and afterwards when for some time he did not meet with him in Macedonia: this was a grief to him, because he could not hear what reception he met with at Corinth, nor how their affairs went forward. And, besides this, they met with other troubles, with incessant storms of persecutions; there were fightings without, or continual contentions with, and opposition from, Jews and Gentiles; and there were fears within, and great concern for such as had embraced the Christian faith, lest they should be corrupted or seduced, and give scandal to others, or be scandalized. II. How he was comforted, v. 6, 7 . Here observe, 1. The very coming of Titus was some comfort to him. It was matter of joy to see him, whom he long desired and expected to meet with. The very coming of Titus and his company, who was dear to him as his own son in the common faith ( Tit. i. 4 ), was a great comfort to the apostle in his travels and troubles. But, 2. The good news which Titus brought concerning the Corinthians was matter of greater consolation. He found Titus to be comforted in them; and this filled the apostle with comfort, especially when he acquainted him with their earnest desire to give good satisfaction in the things about which the apostle had written to them; and of their mourning for the scandal that was found among them and the great grief they had caused to others, and their fervent mind or great affection towards the apostle, who had dealt so faithfully with them in reproving their faults: so true is the observation of Solomon ( Prov. xxviii. 23 ), He that rebuketh a man afterwards shall find more favour than he that flattereth with his tongue. 3. He ascribes all his comfort to God as the author. It was God who comforted him by the coming of Titus, even the God of all comfort: God, who comforteth those that are cast down, v. 6 . Note, We should look above and beyond all means and instruments, unto God, as the author of all the consolation and the good that we enjoy. III. How greatly he rejoiced at their repentance, and the evidences thereof. The apostle was sorry that he had grieved them, that some pious persons among them laid to heart very greatly what he said in his former epistle, or that it was needful he should make those sorry whom he would rather have made glad, v. 8 . But now he rejoiced, when he found they had sorrowed to repentance, v. 9 . Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it ( repentance unto salvation, v. 10 ), made him rejoice; for now it appeared that they had received damage by him in nothing. Their sorrow was but for a season; it was turned into joy, and that joy was durable. Observe here, 1. The antecedent of true repentance is godly sorrow; this worketh repentance. It is not repentance itself, but it is a good preparative to repentance, and in some sense the cause that produces repentance. The offender had great sorrow, he was in danger of being swallowed up with overmuch sorrow; and the society was greatly sorrowful which before was puffed up: and this sorrow of theirs was after a godly manner, or according to God (as it is in the original), that is, it was according to the will of God, tended to the glory of God, and was wrought by the Spirit of God. It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; but worldly sorrow worketh death. The sorrows of worldly men for worldly things will bring down gray hairs the sooner to the grave, and such a sorrow even for sin as Judas had will have fatal consequences, as his had, which wrought death. Note, (1.) Repentance will be attended with salvation. Therefore, (2.) True penitents will never repent that they have repented, nor of any thing that was conducive thereto. (3.) Humiliation and godly sorrow are previously necessary in order to repentance, and both of them are from God, the giver of all grace. 2. The happy fruits and consequences of true repentance are mentioned ( v. 11 ); and those fruits that are meet for repentance are the best evidences of it. Where the heart is changed, the life and actions will be changed too. The Corinthians made it evident that their sorrow was a godly sorrow, and such as wrought repentance, because it wrought in them great carefulness about their souls, and to avoid sin, and please God; it wrought also a clearing of themselves, not by insisting upon their own justification before God, especially while they persisted in their sin, but by endeavours to put away the accursed thing, and so free themselves from the just imputation of approving the evil that had been done. It wrought indignation at sin, at themselves, at the tempter and his instruments; it wrought fear, a fear of reverence, a fear of watchfulness, and a fear of distrust, not a distrust of God, but of themselves; an awful fear of God, a cautious fear of sin, and a jealous fear of themselves. It wrought vehement desires after a thorough reformation of what had been amiss, and of reconciliation with God whom they had offended. It wrought zeal, a mixture of love and anger, a zeal for duty, and against sin. It wrought, lastly, revenge against sin and their own folly, by endeavours to make all due satisfaction for injuries that might be done thereby. And thus in all things had they approved themselves to be clear in that matter. Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.

the effects which it produced; see an illustration of what it is fitted to produce. The construction is, "For, lo! this very thing, to wit, your sorrowing after a godly manner, wrought carefulness, clearing of yourselves," etc. The object of Paul is to illustrate the effects of godly sorrow, to which he had referred in 2Cor 7:10. He appeals, therefore, to their own case, and says that it was beautifully illustrated among themselves. What carefulness. σπουδην. This word properly denotes speed, haste; then diligence, earnest effort, forwardness. Here it, is evidently used to denote the diligence and the great anxiety which they manifested to remove the evils which existed among them. They went to work to remove them. They did not sit down to mourn over them merely, nor did they wait for God to remove them, nor did they plead that they could do nothing; but they set about the work as though they believed it might be done. When men are thoroughly convinced of sin, they will set about removing it with the utmost diligence. They will feel that this can be done, an,d must be done, or that the soul will be lost. What clearing of yourselves, απολογιαν. Apology. This word properly means a plea or defence before a tribunal or elsewhere, Acts 22:1, 2Ti 4:16. Tindal renders it, "Yea, it caused you to clear yourselves." The word here properly means apology for what had been done; and it probably refers here to the effort which would be made by the sounder part of the church to clear themselves from blame in what had occurred. It does not mean that the guilty, when convicted of sin, will attempt to vindicate themselves, and to apologize to God for what they have done; but it means that the church at Corinth were anxious to state to Titus all the mitigating circumstances of the case; they showed great solicitude to free themselves, as far as could be done, from blame; they were anxious, as far as could be, to show that they had not; approved of what had occurred, and perhaps that it had occurred only because it could not have been prevented. We are not to suppose that all the things here referred to occurred in the same individual, and that the same persons precisely evinced diligence, and made the apology, etc. It was done by the church; all evinced deep feeling; but some manifested it in one way, and some in another. The whole church was roused; and all felt, and all endeavoured, in the proper way, to free themselves from the blame, and to remove the evil from among them. Yea, what indignation. Indignation against the sin, and perhaps against the persons who had drawn down the censure of the apostle. One effect of true repentance is to produce decided hatred of sin. It is not mere regret, or sorrow; it is positive hatred. There is a deep indignation against it as an evil and a bitter thing. Yea, what fear. Fear lest the thing should be repeated. Fear lest it should not be entirely removed. Or it may possibly mean fear of the displeasure of Paul, and of the punishment which would be inflicted if the evil were not removed. But it more probably refers to the anxious state of mind that the whole evil might be corrected, and to the dread of having any vestige of the evil remaining among them. Yea, what vehement desire. This may either mean their fervent wish to remove the cause of complaint, or their anxious desire to see the apostle. It is used in the latter sense in 2Cor 7:7, and according to Doddridge and Bloomfield this is the meaning here. Locke renders it, "desire of satisfying me." It seems to me more probable that Paul refers to their anxious wish to remove the sin, since this is the topic under consideration. The point of his remarks in this verse is not so much their affection for him, as their indignation against their sin, and their deep grief that sin had existed and had been tolerated among them. Yea, what zeal. Zeal to remove the sin, and to show your attachment to me. They set about the work of reformation in great earnest. Yea, what revenge! Tindal renders this, "it caused punishment." The idea is, that they immediately set about the work of inflicting punishment on the offender. The word here used (εκδικησιν) properly denotes maintenance of right, protection; then it is used in the sense of avengement, or vengeance; and then of penal retribution or punishment. See Lk 21:22, 2Thes 1:8, 1Pet 2:14. In all things, etc. The sense of this is, "You have entirely acquitted yourselves of blame in this business." The apostle does not mean that none of them had been to blame, or that the church had been free from fault, for a large part of his former epistle is occupied in reproving them for their faults in this business; but he means that, by their zeal and their readiness to take away the cause of complaint, they had removed all necessity of further blame, and had pursued such a course as entirely to meet his approbation. They had cleared themselves of any further blame in this business, and had become, so far as this was concerned, "clear," (αγνους,) or pure. (c) "godly sort" Isa 66:2 (d) "carefulness it wrought" Tit 3:8 (e) "clearing of yourselves" Eph 5:11 (f) "indignation" Eph 4:26 (g) "fear" Heb 4:1 (a) "yea, what zeal" Ps 52:1, 130:6 (b) "zeal" Rev 3:19 (c) "revenge" Mt 5:29,30 (d) "to be clear" Rom 14:18 Verse 12. Wherefore, though I wrote unto you, etc. In this verse Paul states the main reason why he had written to them on the subject. It

How great diligence it wrought in you - Shown in all the following particulars. Yea, clearing of yourselves - Some had been more, some less, faulty; whence arose these various affections. Hence their apologizing and indignation, with respect to themselves; their fear and desire, with respect to the apostle; their zeal and revenge, with respect to the offender, yea, and themselves also. Clearing of yourselves - From either sharing in, or approving of, his sin. Indignation - That ye had not immediately corrected the offender. Fear - Of God's displeasure, or lest I should come with a rod. Vehement desire - To see me again. Zeal - For the glory of God, and the soul of that sinner. Yea, revenge - Ye took a kind of holy revenge upon yourselves, being scarce able to forgive yourselves. In all things ye - As a church. Have approved yourselves to be pure - That is, free from blame, since ye received my letter.