CHAPTER 7
2Co
7:1–16. Self-Purification Their Duty Resulting from the
Foregoing. His Love to Them, and
Joy at the Good Effects on Them of His Former Epistle, as Reported by Titus.
1.
cleanse ourselves—This is the conclusion of the
exhortation (2Co 6:1, 14; 1Jn 3:3; Rev 22:11).
filthiness—“the unclean thing” (2Co 6:17).
of
the flesh—for instance, fornication,
prevalent at Corinth (1Co 6:15–18).
and
spirit—for instance, idolatry,
direct or indirect (1Co 6:9). The spirit (Ps 32:2) receives pollution through
the flesh, the instrument of uncleanness.
perfecting
holiness—The cleansing away impurity
is a positive step towards holiness (2Co 6:17). It is not enough to begin; the
end crowns the work (Ga 3:3; 5:7; Php 1:6).
fear
of God—often conjoined with the
consideration of the most glorious promises (2Co 5:11; Heb 4:1). Privilege and
promise go hand in hand.
2.
Receive us—with enlarged hearts (2Co
6:13).
we
have wronged … corrupter … defrauded no man—(compare
2Co 7:9). This is the ground on which he asks their reception of (making room
for) him in their hearts. We wronged none by an undue exercise of
apostolic authority; 2Co 7:13 gives an instance in point. We have corrupted
none, namely, by beguilements and flatteries, while preaching “another Gospel,”
as the false teachers did (2Co 11:3, 4). We have defrauded none by “making a
gain” of you (2Co 12:17). Modestly he leaves them to supply the positive
good which he had done; suffering all things himself that they might be
benefited (2Co 7:9, 12; 2Co 12:13).
3. In excusing myself, I do not accuse you, as though you
suspected me of such things [Menochius],
or as though you were guilty of such things; for I speak only of the false
apostles [Estius and Greek
commentators]. Rather, “as though you were ungrateful and treacherous” [Beza].
I
have said before—in 2Co 6:11, 12; compare Php 1:7.
die
and live with you—the height of friendship. I am
ready to die and live with you and for you (Php 1:7, 20, 24). Compare as to
Christ, Jn 10:11.
4.
boldness of speech—(compare 2Co 6:11).
glorying
of you—Not only do I speak with unreserved
openness to you, but I glory (boast) greatly to others in your
behalf, in speaking of you.
filled
with comfort—at the report of Titus (2Co 7:6, 7,
9, 13; 2Co 1:4).
exceeding
joyful—Greek, I overabound
with joy (2Co 7:7, 9, 16).
our
tribulation—described in 2Co 7:5; also in 2Co
4:7, 8.
5. Greek, “For also” (for “even”). This verse is
thus connected with 2Co 2:12, 13, “When I came to Troas, I had no rest in my spirit”;
so “also” now, when I came to Macedonia, my “flesh” had no rest
(he, by the term “flesh,” excepts his spiritual consolations) from
“fightings” with adversaries “without” (1Co 5:12), and from fears for the
Corinthian believers “within” the Church, owing to “false brethren” (2Co
11:26). Compare 2Co 4:8; De 32:25, to which he seems to allude.
6. Translate in the order required by the Greek, “But
he that comforteth those that are cast down, even God.” Those that are of an high
spirit are not susceptible of such comfort.
7.
when he told us—Greek, “telling us.” We
shared in the comfort which Titus felt in recording your desire (2Co 7:13). He
rejoiced in telling the news; we in hearing them [Alford].
earnest
desire—Greek, “longing desire,”
namely, to see me [Grotius];
or, in general, towards me, to please me.
mourning—over your own remissness in not having immediately punished
the sin (1Co 5:1, &c.). which called forth my rebuke.
fervent
mind—Greek, “zeal” (compare 2Co
7:11; Jn 2:17).
toward
me—Greek, “for me”; for my
sake. They in Paul’s behalf showed the zeal against the sin which Paul
would have shown had he been present.
rejoiced
the more—more than before, at the mere
coming of Titus.
8.
with a letter—Greek, “in the letter”
namely, the first Epistle to the Corinthians.
I
do not repent, though I did repent—Translate,
“I do not regret it, though I did regret it.” The Greek
words for regret and repent are distinct. Paul was almost
regretting, through parental tenderness, his having used rebukes calculated to
grieve the Corinthians; but now that he has learned from Titus the salutary
effect produced on them, he no longer regrets it.
for
I perceive, &c.—This is explanatory of “I
did repent” or “regret it,” and is parenthetical (“for I perceive that
that Epistle did make you sorry, though it was but for a season”).
9.
Now I rejoice—Whereas “I did repent” or regret
having made you sorry by my letter, I rejoice now,
not that ye were caused sorrow, but that your sorrow resulted in your
repentance.
ye
sorrowed—rather, as before, “ye were made
sorry.”
after
a godly manner—literally, “according to God,” that
is, your sorrow having regard to God, and rendering your mind conformable to
God (Ro 14:22; 1Pe 4:6).
that—Translate in Greek order, “to the end that
(compare 2Co 11:9) ye might in nothing receive damage from us,” which ye would
have received, had your sorrow been other than that “after a godly manner” (2Co
7:10).
10.
worketh … worketh—In the best Greek reading
the translation is, “worketh (simply) … worketh out.” “Sorrow” is not
repentance, but, where it is “godly,” “worketh” it; that is, contributes
or tends to it (the same Greek word is in Ro 13:10). The “sorrow
of the world” (that is, such as is felt by the worldly) “worketh out,”
as its result at last, (eternal) death (the same Greek verb is in
2Co 4:17; also see on 2Co 4:17).
repentance
… not to be repented of—There is
not in the Greek this play on words, so that the word qualified is not
“repentance” merely, but “repentance unto salvation”; this, he says, none
will ever regret, however attended with “sorrow” at the time. “Repentance”
implies a coming to a right mind; “regret” implies merely uneasiness of
feeling at the past or present, and is applied even to the remorse of
Judas (Mt 27:3; Greek, “stricken with remorse,” not as English
Version, “repented himself”); so that, though always accompanying
repentance, 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 sorrow of the world” is not at the sin itself,
but at its penal consequences: so that the tears of pain are no sooner
dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Ex 9:27,
28–30; and Saul, 1Sa 15:23–30. Compare Is 9:13; Rev 16:10, 11. Contrast David’s
“godly sorrow,” 2Sa 12:13, and Peter’s, Mt 26:75.
11. Confirmation of 2Co 7:10 from the Corinthians’ own
experience.
carefulness—solicitude, literally, “diligence”; opposed to their past
negligence in the matter.
in
you—Greek “for you.”
yea—not only “carefulness” or diligence, but also
“clearing of yourselves,” namely, to me by Titus: anxiety to show you
disapproved of the deed.
indignation—against the offender.
fear—of the wrath of God, and of sinning any more [Sclater and Calvin]; fear of Paul [Grotius],
(1Co 4:2, 19–21).
vehement
desire—longing for restoration to Paul’s
approval [Conybeare and Howson]. “Fear” is in spite of one’s
self. “Longing desire” is spontaneous, and implies strong love and an
aspiration for correction [Calvin].
“Desire” for the presence of Paul, as he had given them the hope of it
(1Co 4:19; 16:5) [Grotius and Estius].
zeal—for right and for God’s honor against what is wrong. Or,
“for the good of the soul of the offender” [Bengel].
revenge—Translate, “Exacting of punishment” (1Co 5:2, 3).
Their “carefulness” was exhibited in the six points just specified: “clearing
of themselves,” and “indignation” in relation to themselves; “fear” and
“vehement desire” in respect to the apostle; “zeal” and “revenge” in respect to
the offender [Bengel]; (compare
2Co 7:7).
In
all—the respects just stated.
clear—Greek, “pure,” namely, from complicity in the guilty
deed. “Approved yourselves,” Greek, “commended yourselves.” Whatever
suspicion of complicity rested on you (1Co 5:2, 6) through your former remissness,
you have cleared off by your present strenuousness in reprobating the deed.
12.
though I wrote unto you—“making
you sorry with my letter” (2Co 7:8).
his
cause that suffered wrong—the
father of the incestuous person who had his father’s wife (1Co 5:1). The
father, thus it seems, was alive.
that
our care for you, &c.—Some of the oldest
manuscripts read thus, “That your
care for us might be made manifest unto you,” &c. But the words, “unto
you,” thus, would be rather obscure; still the obscurity of the genuine reading
may have been the very reason for the change being made by correctors into the
reading of English Version. Alford
explains the reading: “He wrote in order to bring out their zeal on his behalf
(that is, to obey his command), and make it manifest to themselves in
God’s sight, that is, to bring out among them their zeal to regard and
obey him.” But some of the oldest manuscripts and versions (including the Vulgate
and old Italian) support English Version. And the words, “to
you,” suit it better than the other reading. 2Co 2:4, “I wrote … that ye might
know the love which I have more abundantly unto you,” plainly accords
with it, and disproves Alford’s
assertion that English Version is inconsistent with the fact as
to the purpose of his letter. His writing, he says, was not so much for the
sake of the individual offender, or the individual offended, but from his
“earnest care” or concern for the welfare of the Church.
13. The oldest manuscripts read thus, “Therefore (Greek,
‘for this cause,’ namely, because our aim has been attained) we have
been (English Version, ‘were,’ is not so accurate) comforted; yea (Greek,
‘but’), in OUR comfort we exceedingly the more joyed for the joy of Titus,”
&c. (compare 2Co 7:7).
14.
anything—that is, at all.
I
am not ashamed—“I am not put to shame,” namely, by
learning from Titus that you did not realize the high character I gave him of
you.
as
… all things … in truth, even so our boasting … is found a truth—As our speaking in general to you was true (2Co
1:18), so our particular boasting to Titus concerning you is now, by his
report, proved to be truth (compare 2Co 9:2). Some oldest manuscripts read
expressly, “concerning you”; this in either reading is the sense.
15.
his inward affection—literally, “bowels” (compare 2Co
6:12; Php 1:8; 2:1; Col 3:12).
obedience—(2Co 2:9).
fear
and trembling—with trembling anxiety to obey my
wishes, and fearful lest there should be aught in yourselves to offend him and
me (2Co 7:11; compare 1Co 2:3).
16.
therefore—omitted in the oldest manuscripts.
The conclusion is more emphatical without it.
that
I have confidence in you in all things—rather,
as Greek, “that in everything I am of good courage concerning
(literally, ‘in the case of’) you,” as contrasted with my former doubts
concerning you.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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