Բ Կորնթացիներ / 2 Corinthians - 7 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ст. 1-й представляет собою заключение к отделу, содержащемуся в 14-18: стихах предшествующей главы. Стихи 2-4-й являются переходом к следующей речи о прибытии Тита. Затем с 5-го стиха идет речь о том, как утешен был Апостол возвращением к нему Тита, ходившего в Коринф, и теми сведениями о состоянии Коринфской церкви, которые ему сообщил Тит по своем прибытии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter begins with an exhortation to progressive holiness and a due regard to the ministers of the gospel, ver. 1-4. Then the apostle returns from a long digression to speak further of the affair concerning the incestuous person, and tells them what comfort he received in his distress about that matter, upon his meeting with Titus (ver. 5-7), and how re rejoiced in their repentance, with the evidences thereof, ver. 8-11. And, lastly, he concludes with endeavouring to comfort the Corinthians, upon whom his admonitions had had so good an effect, ver. 12-16.
Adam Clarke: Commentary on the Bible - 1831
The apostle's inference from the preceding exhortation, Co2 7:1. He presses them to receive him with affection, because of his great love towards them, Co2 7:2-4. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, Co2 7:6-7. He rejoices that his first epistle was made the means of their reformation, Co2 7:8, Co2 7:9. States how they were affected by his letter, and the process of their reformation, Co2 7:10, Co2 7:11. Shows why he had written to them, Co2 7:12. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, Co2 7:13-16.
Albert Barnes: Notes on the Bible - 1834
7:0: The first verse of this chapter 2 Cor. 7 properly belongs to the pRev_ious chapter, and should have been attached to that. It is an exhortation made in view of the promises there referred to, to make every effort to obtain perfect purity, and to become entirely holy.
In Co2 7:2-3, he entreats the Corinthians, in accordance with the wish which he had expressed in Co2 6:13, to receive him as a teacher and a spiritual father; as a faithful apostle of the Lord Jesus. To induce them to do this, he assures them that he had given them, at no time, any occasion of offence. He had injured no man; he had wronged no man. Possibly some might suppose that he had injured them by the sternness of his requirements in forbidding them to contract friendships and alliances with infidels; or in the case of discipline in regard to the incestuous person. But he assures them that all his commands had been the fruit of most tender love for them, and that he was ready to live and die with them.
The remainder of the chapter Co2 7:4-15 is occupied mainly in stating the joy which he had at the evidence which they had given that they were ready to obey his commands. He says, therefore Co2 7:4, that he was full of comfort and joy; and that in all his tribulation, the evidence of their obedience had given him great and unfeigned satisfaction. In order to show them the extent of his joy, he gives a pathetic description of the anxiety of mind which he had on the subject; his troubles in Macedonia, and particularly his distress on not meeting with Titus as he had expected, Co2 7:5. But this distress had been relieved by his coming, and by the evidence which was furnished through him that they were ready to yield obedience to his commands, Co2 7:6-7. This joy was greatly increased by his hearing from Titus the effect which his former Epistle to them had produced, Co2 7:8-13.
He had felt deep anxiety in regard to that. He had even regretted, it would seem Co2 7:8, that he had sent it. He had been deeply pained at the necessity of giving them pain, Co2 7:8. But the effect had been all that he had desired; and when he learned from Titus the effect which it had produced - the deep repentance which they had evinced, and the thorough reformation which had occurred Co2 7:9-11, he had great occasion to rejoice that he had sent the Epistle to them. This new and distinguished instance of their obedience had given him great joy, and confirmed him in the proof that they were truly attached to him. The apostle adds, in the conclusion of the chapter, that his joy was greatly increased by the joy which Titus manifested. and his entire satisfaction in the conduct of the Corinthians and the treatment which he had received from them Co2 7:13, so that though he, Paul, had often had occasion to speak in the kindest terms of the Corinthians, all that he had ever said in their favor Titus had realized in his own case Co2 7:14, and the affection of Titus for them had been greatly increased by his visit to them, Co2 7:15. The whole chapter, therefore, is eminently adapted to produce good feeling in the minds of the Corinthians toward the apostle, and to strengthen the bonds of their mutual attachment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 7:1, He proceeds in exhorting them to purity of life; Co2 7:2, and to bear him like affection as he does to them; Co2 7:3, Whereof lest he might seem to doubt, he declares what comfort he took in his afflictions by the report which Titus gave of their godly sorrow, which his former epistle had wrought in them; Co2 7:13, and of their loving-kindness and obedience toward Titus, answerable to his former boastings of them.
Geneva 1599
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the (a) flesh and spirit, perfecting holiness in the fear of God.
(a) Both of body and soul, that by this means the sanctification may be perfect, consisting in both the parts of the flesh.
John Gill
INTRODUCTION TO 2 CORINTHIANS 7
This chapter begins with an inference deduced, from what is said in the latter part of the foregoing chapter, engaging to holiness of heart and life, in opposition to filthiness of flesh and spirit, 2Cor 7:1 and the apostle, in order to prevail upon the Corinthians kindly to receive his exhortations, observes his own conduct, and that of his fellow ministers towards them; as that they had done them no injury by the advice they had given them, nor had they corrupted them by unsound doctrine, or had coveted their worldly substance, 2Cor 7:2 not that by so saying he would insinuate as if they had been guilty of injury, corruption, and covetousness; it was far from his thoughts to suggest anything of that kind concerning them, for whom he had so great an affection, as never to separate from them, but living and dying to continue the same regards unto them, 2Cor 7:3 and which he expresses, and had shown everywhere, by the freedom of speech he had used concerning them, and his boasting of them, and the joy and comfort he had in the midst of his troubles, by the good news he had received of them, 2Cor 7:4, which he had in the following manner; for though when in Macedonia he had no rest, partly through outward troubles, and partly through inward fears, 2Cor 7:5 yet meeting with Titus, who had been with them, and had brought an account of their state, it was a means God made use of for the comfort of him, 2Cor 7:6 and it was not merely the sight of Titus that yielded him this consolation, but the comfortable reception he had met with at Corinth; and also the good effect the apostle's letter written to them had upon them, as related by Titus; what a desire they had to see him, what grief that they should sin, and by it distress him, and what a fervent affection they had for him 2Cor 7:7 for which reason he did not repent of the letter he sent them, though it did produce sorrow in them, since that was of the right kind, and was but for a time, 2Cor 7:8 yea, he was so far from it, that he was glad, not merely on account of their sorrow, but because their sorrow was a godly one, and issued in repentance; and so they were no losers, but gainers by the epistle, it producing such good effects, 2Cor 7:9 which leads him to distinguish between a true right godly sorrow, and a worldly one, and that by their consequences; repentance and salvation following upon the one, and death upon the other, 2Cor 7:10 the fruits and evidences of which godly and true repentance he makes mention of in seven particulars, by which it appeared that their sorrow and repentance were sincere and genuine, 2Cor 7:11 when the apostle proceeds to observe to them the end he had in view in writing to them, upon the account of the incestuous person, in which he had used great plainness and faithfulness; and this was not merely on account of him that offended, nor only on account of the person injured by him, but chiefly to testify his care of, and concern for their welfare, as a church of Christ, 2Cor 7:12 and inasmuch as though they had been grieved, yet were now comforted, it added to the consolation of the apostle and his companions, and the more delighted they were, when they understood what a reception Titus had among them, what reverence he was had in, what respect was shown him, and care was taken of him, 2Cor 7:13 and the rather, seeing the apostle had boasted of the liberality, generosity, and affectionate regard of the Corinthians to the ministers of the Gospel, Titus found it to be all true what he had said; so that he had no reason to be ashamed, as he must have been, had they behaved otherwise, 2Cor 7:14 and still it gave him further pleasure, that by their behaviour to Titus, they had gained his heart, and increased his affection towards them; which he could not but express, whenever he called to mind, or made mention of the great respect, veneration, and obedience, they yielded to him, 2Cor 7:15 and indeed it was not only in this instance, but in all others, the apostle had confidence concerning them, which heightened his joy and pleasure in them, 2Cor 7:16.
John Wesley
Let us cleanse ourselves - This is the latter part of the exhortation, which was proposed, 2Cor 6:1, and resumed, 2Cor 6:14. From all pollution of the flesh - All outward sin. And of the spirit - All inward. Yet let us not rest in negative religion, but perfect holiness - Carrying it to the height in all its branches, and enduring to the end in the loving fear of God, the sure foundation of all holiness.
Robert Jamieson, A. R. Fausset and David Brown
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. (2Co. 7:1-16)
cleanse ourselves--This is the conclusion of the exhortation (2Cor 6:1, 2Cor 6:14; 1Jn 3:3; Rev_ 22:11).
filthiness--"the unclean thing" (2Cor 6:17).
of the flesh--for instance, fornication, prevalent at Corinth (1Cor 6:15-18).
and spirit--for instance, idolatry, direct or indirect (1Cor 6:9; 1Cor 8:1, 1Cor 8:7; 1Cor 10:7, 1Cor 10:21-22). 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 (2Cor 6:17). It is not enough to begin; the end crowns the work (Gal 3:3; Gal 5:7; Phil 1:6).
fear of God--often conjoined with the consideration of the most glorious promises (2Cor 5:11; Heb 4:1). Privilege and promise go hand in hand.
7:17:1: Իսկ որովհետեւ զայս աւետիս ունիմք սի՛րելիք, սրբեսցո՛ւք զանձինս մեր յամենայն պղծութենէ մարմնոյ եւ հոգւոյ. կատարեսցո՛ւք զսրբութիւն ահի՛ւն Աստուծոյ[4060]։ [4060] Ոմանք յաւելուն. Հոգւոյ եւ մարմնոյ... զսրբութիւն անձանց մերոց ահիւն Աստուծոյ։
1 Սիրելինե՛ր, եւ որովհետեւ այս խոստումն ունենք, մաքրենք մենք մեզ մարմնի եւ հոգու ամէն պղծութիւնից, կատարեալ դարձնենք սրբութիւնը Աստծու երկիւղով:
7 Ուստի, սիրելինե՛ր, որովհետեւ մենք այս խոստումները ունինք, մեր անձերը մարմնի ու հոգիի ամէն կերպ պղծութենէ մաքրենք եւ սրբութիւնը կատարելագործենք Աստուծոյ վախովը։
Իսկ որովհետեւ զայս աւետիս ունիմք, սիրելիք, սրբեսցուք զանձինս մեր յամենայն պղծութենէ մարմնոյ եւ հոգւոյ, կատարեսցուք զսրբութիւն ահիւն Աստուծոյ:

7:1: Իսկ որովհետեւ զայս աւետիս ունիմք սի՛րելիք, սրբեսցո՛ւք զանձինս մեր յամենայն պղծութենէ մարմնոյ եւ հոգւոյ. կատարեսցո՛ւք զսրբութիւն ահի՛ւն Աստուծոյ[4060]։
[4060] Ոմանք յաւելուն. Հոգւոյ եւ մարմնոյ... զսրբութիւն անձանց մերոց ահիւն Աստուծոյ։
1 Սիրելինե՛ր, եւ որովհետեւ այս խոստումն ունենք, մաքրենք մենք մեզ մարմնի եւ հոգու ամէն պղծութիւնից, կատարեալ դարձնենք սրբութիւնը Աստծու երկիւղով:
7 Ուստի, սիրելինե՛ր, որովհետեւ մենք այս խոստումները ունինք, մեր անձերը մարմնի ու հոգիի ամէն կերպ պղծութենէ մաքրենք եւ սրբութիւնը կատարելագործենք Աստուծոյ վախովը։
zohrab-1805▾ eastern-1994▾ western am▾
7:11: Итак, возлюбленные, имея такие обетования, очистим себя от всякой скверны плоти и духа, совершая святыню в страхе Божием.
7:1  ταύτας οὗν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ.
7:1. ταύτας (To-the-ones-these) οὖν (accordingly) ἔχοντες ( holding ) τὰς (to-the-ones) ἐπαγγελίας, (to-messagings-upon-unto," ἀγαπητοί , ( Excessed-off-unto ,"καθαρίσωμεν (we-might-have-cleansed-to) ἑαυτοὺς (to-selves) ἀπὸ (off) παντὸς (of-all) μολυσμοῦ (of-a-defiling-of) σαρκὸς (of-a-flesh) καὶ (and) πνεύματος, (of-a-currenting-to," ἐπιτελοῦντες ( finishing-upon-unto ) ἁγιωσύνην (to-a-hallow-belongedness) ἐν (in) φόβῳ (unto-a-fearee) θεοῦ. (of-a-Deity)
7:1. has igitur habentes promissiones carissimi mundemus nos ab omni inquinamento carnis et spiritus perficientes sanctificationem in timore DeiHaving therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
1. Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
7:1. Therefore, having these promises, most beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
7:1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God:

1: Итак, возлюбленные, имея такие обетования, очистим себя от всякой скверны плоти и духа, совершая святыню в страхе Божием.
7:1  ταύτας οὗν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ.
7:1. has igitur habentes promissiones carissimi mundemus nos ab omni inquinamento carnis et spiritus perficientes sanctificationem in timore Dei
Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
7:1. Therefore, having these promises, most beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
7:1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Обетования -см. 17-й и 18-й стихи VІ-й главы. - Скверны плоти и духа, -т. е. от грязных пороков, оскверняющих самое тело наше, и от более утонченных грехов, проявляющихся в душевной нашей жизни. - Совершая святыню -правильнее: наше освящение или очищение, которое в крещении только еще началось и должно продолжаться в течение всей нашей жизни. - В страхе Божием. Еще в Ветхом Завете сказано, что страх Божий есть начало премудрости (Прит I:7). Для христианина, совершающего свое освящение, также нужна великая мудрость. Ясно, почему Ап. здесь говорит о страхе Божием. Коринфяне могли совсем забыть о Нем, видя в Боге только Отца, и этим лишились бы опоры для своей деятельности на пути нравственного самоусовершенствования.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Progressive Holiness.A. D. 57.
1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 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.

These verses contain a double exhortation:--

I. To make a progress in holiness, or to perfect holiness in the fear of God, v. 1. This exhortation is given with most tender affection to those who were dearly beloved, and enforced by strong arguments, even the consideration of those exceedingly great and precious promises which were mentioned in the former chapter, and which the Corinthians had an interest in and a title to. The promises of God are strong inducements to sanctification, in both the branches thereof; namely, 1. The dying unto sin, or mortifying our lusts and corruptions: we must cleanse ourselves from all filthiness of flesh and spirit. Sin is filthiness, and there are defilements of body and mind. There are sins of the flesh, that are committed with the body, and sins of the spirit, spiritual wickednesses; and we must cleanse ourselves from the filthiness of both, for God is to be glorified both with body and soul. 2. The living unto righteousness and holiness. If we hope God is our Father, we must endeavour to be partakers of his holiness, to be holy as he is holy, and perfect as our Father in heaven is perfect. We must be still perfecting holiness, and not be contented with sincerity (which is our gospel perfection), without aiming at sinless perfection, though we shall always come short of it while we are in this world; and this we must do in the fear of God, which is the root and principle of all religion, and there is no holiness without it. Note, Faith and hope in the promises of God must not destroy our fear of God, who taketh pleasure in those that fear him and hope in his mercy.

II. To show a due regard to the ministers of the gospel: Receive us, v. 2. Those who labour in the word and doctrine should be had in reputation, and be highly esteemed for their work's sake: and this would be a help to making progress in holiness. If the ministers of the gospel are thought contemptible because of their office, there is danger lest the gospel itself be contemned also. The apostle did not think it any disparagement to court the favour of the Corinthians; and, though we must flatter none, yet we must be gentle towards all. He tells them, 1. He had done nothing to forfeit their esteem and good-will, but was cautious not to do any thing to deserve their ill-will (v. 2): "We have wronged no man: we have done you no harm, but always designed your good." I have coveted no man's silver, nor gold, nor apparel, said he to the elders of Ephesus, Acts xx. 33. "We have corrupted no man, by false doctrines or flattering speeches. We have defrauded no man; we have not sought ourselves, nor to promote our own secular interests by crafty and greedy measures, to the damage of any persons." This is an appeal like that of Samuel, 1 Sam. xii. Note, Then may ministers the more confidently expect esteem and favour from the people when they can safely appeal to them that they are guilty of nothing that deserves disesteem or displeasure. 2. He did not herein reflect upon them for want of affection to him, v. 3, 4. So tenderly and cautiously did the apostle deal with the Corinthians, among whom there were some who would be glad of any occasion to reproach him, and prejudice the minds of others against him. To prevent any insinuations against him on account of what he had said, as if he intended to charge them with wronging him, or unjust accusations of him for having wronged them, he assures them again of his great affection to them, insomuch that he could spend his last breath at Corinth, and live and die with them, if his business with other churches, and his work as an apostle (which was not to be confined to one place only), would permit him to do so. An he adds it was his great affection to them that made him use such boldness or freedom of speech towards them, and caused him to glory, or make his boast of them, in all places, and upon all occasions, being filled with comfort, and exceedingly joyful in all their tribulations.
Adam Clarke: Commentary on the Bible - 1831
7:1: Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined.
Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul.
Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ears from evil, or we may indulge both in what will infallibly beget evil desires 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.
Albert Barnes: Notes on the Bible - 1834
7:1: Having therefore these promises - The promises referred to in Co2 6:17-18; the promise that God would be a Father, a protector, and a friend The idea is, that as we have a promise that God would dwell in us, that he would be our God, that he would be to us a Father, we should remove from us whatever is offensive in his sight, and become perfectly holy.
Let us cleanse ourselves - Let us purify ourselves. Paul was not afraid to bring into view the agency of Christians themselves in the work of salvation. He, therefore, says, 'let us purify ourselves,' as if Christians had much to do; as if their own agency was to be employed; and as if their purifying was dependent on their own efforts. While it is true that all purifying influence and all holiness proceeds from God, it is also true that the effect of all the influences of the Holy Spirit is to excite us to diligence to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins. He who expects to be made pure without any effort of his own, will never become pure; and he who ever becomes holy will become so in consequence of strenuous efforts to resist the evil of his own heart, and to become like God. The argument here is, that we have the promises of God to aid us. We do not go about the work in our own strength. It is not a work in which we are to have no aid. But it is a work which God desires, and where he will give us all the aid which we need.
From all filthiness of the flesh - The noun used here (μολυσμὸς molusmos) occurs nowhere else in the New Testament. The verb occurs in Co1 8:7; Rev 3:4; Rev 14:4, and means to stain, defile, pollute, as a garment; and the word used here means a soiling, hence, defilement, pollution, and refers to the defiling and corrupting influence of fleshly desires and carnal appetites. The filthiness of the flesh here denotes evidently the gross and corrupt appetites and passions of the body, including all such actions of all kinds as are inconsistent with the virtue and purity with which the body, regarded as the temple of the Holy Spirit, should be kept holy - all such passions and appetites as the Holy Spirit of God would not produce.
And spirit - By "filthiness of the spirit," the apostle means, probably, all the thoughts or mental associations that defile the man. Thus, the Saviour Mat 15:19 speaks of evil thoughts, etc. that proceed out of the heart, and that pollute the man. And probably Paul here includes all the sins and passions which pertain particularly to mind or to the soul rather than to carnal appetites, such as the desire of Rev_enge, pride, avarice, ambition, etc. These are in themselves as polluting and defiling as the gross sensual pleasures. They stand as much in the way of sanctification, they are as offensive to God, and they prove as certainly that the heart is depraved as the grossest sensual passions. The main difference is, that they are more decent in the external appearance; they can be better concealed; they are usually indulged by a more elevated class in society; but they are not the less offensive to God. It may be added, also, that they are often conjoined in the same person; and that the man who is defiled in his "spirit" is often a man most corrupt and sensual in his" flesh." Sin sweeps with a desolating influence through the whole frame, and it usually leaves no part unaffected, though some part may be more deeply corrupted than others.
Perfecting - This word (ἐπιτελοῦντες epitelountes) means properly to bring to an end, to finish, complete. The idea here is, that of carrying it out to the completion. Holiness had been commenced in the heart, and the exhortation of the apostle is, that they should make every effort that it might be complete in all its parts. He does not say that this work of perfection had ever been accomplished - nor does he say that it had not been. He only urges the obligation to make an effort to be entirely holy; and this obligation is not affected by the inquiry whether anyone has been or has not been perfect. It is an obligation which results from the nature of the Law of God and his unchangeable claims on the soul. The fact that no one has been perfect does not relax the claim; the fact that no one will be in this life does not weaken the obligation. It proves only the deep and dreadful depravity of the human heart, and should humble us under the stubbornness of guilt.
The obligation to be perfect is one that is unchangeable and eternal; see Mat 5:48; Pe1 1:15. Tyndale renders this: "and grow up to full holiness in the fear, of God." The unceasing and steady aim of every Christian should be perfection - perfection in all things - in the love of God, of Christ, of man; perfection of heart, and feeling, and emotion; perfection in his words, and plans, and dealings with people; perfection in his prayers, and in his submission to the will of God. No man can be a Christian who does not sincerely desire it. and who does not constantly aim at it. No man is a friend of God who can acquiesce in a state of sin, and who is satisfied and contented that he is not as holy as God is holy. And any man who has no desire to be perfect as God is, and who does not make it his daily and constant aim to be as perfect as God, may set it down as demonstrably certain that he has no true religion, How can a man be a Christian who is willing to acquiesce in a state of sin, and who does not desire to be just like his Master and Lord?
In the fear of God - Out of fear and Rev_erence of God. From a regard to his commands, and a Rev_erence for his name. The idea seems to be, that we are always in the presence of God; we are professedly under His Law; and we should be awed and restrained by a sense of his presence from the commission of sin, and from indulgence in the pollutions of the flesh and spirit. There are many sins that the presence of a child will restrain a man from committing; and how should the conscious presence of a holy God keep us from sin! If the fear of man or of a child will restrain us, and make us attempt to be holy and pure, how should the fear of the all-present and the all-seeing God keep us not only from outward sins, but from polluted thoughts and unholy desires!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: therefore: Co2 1:20, Co2 6:17, Co2 6:18; Rom 5:20, Rom 5:21, Rom 6:1-11; Heb 4:1; Pe2 1:4-8
let: Psa 51:10, Psa 119:9; Pro 20:9, Pro 30:12; Isa 1:16; Jer 13:27; Eze 18:30-32; Eze 36:25, Eze 36:26; Mat 5:8, Mat 12:33, Mat 23:25, Mat 23:26; Luk 11:39, Luk 11:40; Tit 2:11-14; Jam 4:8; Pe1 1:22, Pe1 2:11; Jo1 1:7, Jo1 1:9, Jo1 3:3
filthiness: Isa 55:7; Jer 4:14; Co1 6:20; Eph 2:3; Th1 5:23
perfecting: Mat 5:48; Eph 4:12, Eph 4:13; Phi 3:12-15; Th1 3:13, Th1 4:7; Heb 12:23; Pe1 5:10
in: Ch2 19:9; Psa 19:9; Pro 8:13, Pro 16:6; Act 9:31; Heb 12:28
John Gill
Having therefore these promises,.... That God will walk in his temple, and dwell in his churches, be their God, and they his people, that he will receive them, and be their Father, and they his sons and daughters; which promises they had not in hope, as Old Testament saints had the promises of the Messiah and his kingdom, and as New Testament saints have of the resurrection, the new heavens and new earth, and of appearing with Christ in glory; but in hand, in actual possession; for God was really become their God and Father, and they were his people and children; they had had communion with him, and were received, protected, and preserved by him; which promises and blessings of grace, and which are absolute and unconditional, the apostle makes use of to engage them to purity and holiness; and is a clear proof, that the doctrine of an absolute and unconditional covenant of grace has no tendency to licentiousness, but the contrary: and that his following exhortation might be attended to, and cheerfully received, he uses a very affectionate appellation,
dearly beloved; so they were of God, being his people, his sons and daughters, adopted, justified, called, and chosen by him; and so they were by the apostle and his fellow ministers, who, as he says in a following verse, were in their hearts to die and live with them; some copies read brethren, and so the Ethiopic version. The exhortation he urges them to, and, that it might be the better received, joins himself with them in it, is,
let us cleanse ourselves from all filthiness of the flesh and spirit: by "the filthiness of the flesh" is meant external pollution, defilement by outward actions, actions committed in the body, whereby the man is defiled; such as all impure words, filthiness, and foolish talking, all rotten and corrupt communication, which defile a man's own body; as the tongue, a little member, when so used does, and corrupts the good manners of others; all filthy actions, as idolatry, adultery, fornication, incest, sodomy, murder, drunkenness, revellings, &c. and everything that makes up a filthy conversation, which is to be hated, abhorred, and abstained from by the saints: by "filthiness of the spirit" is meant internal pollution, defilement by the internal acts of the mind, such as evil thoughts, lusts, pride, malice, envy, covetousness, and the like: such a distinction of , "the filthiness of the body", and , "the filthiness of the soul", is to be met with among the Jews; who say (r), that when a man has taken care to avoid the former, it is fit he should take care of the latter; they also call the evil imagination, or corruption of nature, "the filth of the body" (s). Now when the apostle says, "let us cleanse ourselves", this does not suppose that men have a power to cleanse themselves from the pollution of their nature, or the defilement of their actions; for this is God's work alone, as appears from his promises to cleanse his people from their sins; from the end of Christ's shedding his blood, and the efficacy of it; from the sanctifying influences of the Spirit; and from the prayers of the saints to God, to create in them clean hearts, to wash them thoroughly from their iniquity, and cleanse them from their sin: besides, the apostle is not here speaking either of the justification of these persons, in which sense they were already cleansed, and that thoroughly, from all their sins and iniquities; nor of the inward work of sanctification, in respect of which they were sprinkled with clean water, and were washed in the layer of regeneration; but what the apostle respects is the exercise of both internal and external religion, which lies in purity of heart and conversation, the one not being acceptable to God without the other; he is speaking of, and exhorting to the same thing, as in the latter part of the preceding chapter; and suggests, that it becomes those who have received such gracious promises to be separate from sin and sinners, to abstain from all appearance of sin, and to have no fellowship with sinners; to lay apart all filthiness and superfluity of haughtiness, and, under a sense of either external or internal pollution, to have recourse to the fountain opened; to deal by faith with the blood of Christ, which cleanses from all sin, of heart, lip, and life; and which is the only effectual method a believer can make use of, to cleanse himself from sin; namely, by washing his garments, and making them white in the blood of the Lamb:
perfecting holiness in the fear of God; by "holiness" is not meant the work of sanctification upon the heart, for that is wholly the work of the Spirit of God, and not of man; he begins it, carries it on, and perfects it of himself; but holiness of life and conversation is here designed, which in conversion the people of God are called unto, and which highly becomes them: and this they are to be "perfecting"; not that a believer is able to live a life of holiness, without sin being in him, or committed by him; this is in, possible and impracticable in the present life; but the sense of the word is, that he is to be carrying on a course of righteousness and holiness to the end; to the end of his life, he is to persevere as in faith, so in holiness; as he is to go on believing in Christ, so he is to go on to live soberly, righteously, and godly, to the end of his days; which requires divine power to preserve him from sin, and keep him from falling; and the grace of God, the strength of Christ, and the assistance of the Spirit, to enable him to perform acts of holiness, and the several duties of religion, and to continue in well doing: all which is to be done, "in the fear of God"; not in a servile slavish fear, a fear of hell and damnation, but in a filial fear, a reverential affection for God, an humble trust in him, and dependence on him, for grace and strength; it is that fear which has God for its author, is a blessing of the new covenant, is implanted in regeneration, and is increased by discoveries of pardoning grace; and it has God for its object, not his wrath and vindictive justice, but his goodness, grace, and mercy. This shows from what principle, and upon what views believers act in a course of righteousness and holiness; not from the fear of hell, nor from the fear of men, or with a view to gain their applause, but as in the sight of God, from a reverential affection to him, a child like fear of him, and with a view to his glory.
(r) Tzeror Hammor, fol. 111. 2. (s) Zohar in Lev. fol. 43. 2.
7:27:2: Տարա՛յք մեզ, զի ո՛չ ումեք մեղաք, եւ ո՛չ զոք եղծաք, եւ ո՛չ զոք զրկեցաք։
2 Հանդուրժեցէ՛ք մեզ, որովհետեւ ոչ ոքի չվնասեցինք, ոչ ոքի չապականեցինք եւ ոչ ոքի չզրկեցինք:
2 Ընդունեցէք մեզ*։ Մարդո՛ւ վնաս չտուինք, ո՛չ մէկը եղծեցինք եւ ո՛չ մէկը զրկեցինք։
Տարայք մեզ, զի ոչ ումեք մեղաք, եւ ոչ զոք եղծաք, եւ ոչ զոք զրկեցաք:

7:2: Տարա՛յք մեզ, զի ո՛չ ումեք մեղաք, եւ ո՛չ զոք եղծաք, եւ ո՛չ զոք զրկեցաք։
2 Հանդուրժեցէ՛ք մեզ, որովհետեւ ոչ ոքի չվնասեցինք, ոչ ոքի չապականեցինք եւ ոչ ոքի չզրկեցինք:
2 Ընդունեցէք մեզ*։ Մարդո՛ւ վնաս չտուինք, ո՛չ մէկը եղծեցինք եւ ո՛չ մէկը զրկեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
7:22: Вместите нас. Мы никого не обидели, никому не повредили, ни от кого не искали корысти.
7:2  χωρήσατε ἡμᾶς· οὐδένα ἠδικήσαμεν, οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκτήσαμεν.
7:2. Χωρήσατε (Ye-should-have-spaced-unto) ἡμᾶς: (to-us) οὐδένα (to-not-moreover-one) ἠδικήσαμεν, (we-un-coursed-unto,"οὐδένα (to-not-moreover-one) ἐφθείραμεν, (we-degraded,"οὐδένα (to-not-moreover-one) ἐπλεονεκτήσαμεν. (we-held-beyond-unto)
7:2. capite nos neminem laesimus neminem corrupimus neminem circumvenimusReceive us. We have injured no man: we have corrupted no man: we have overreached no man.
2. Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man.
7:2. Consider us. We have injured no one; we have corrupted no one; we have defrauded no one.
7:2. Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.
Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man:

2: Вместите нас. Мы никого не обидели, никому не повредили, ни от кого не искали корысти.
7:2  χωρήσατε ἡμᾶς· οὐδένα ἠδικήσαμεν, οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκτήσαμεν.
7:2. capite nos neminem laesimus neminem corrupimus neminem circumvenimus
Receive us. We have injured no man: we have corrupted no man: we have overreached no man.
7:2. Consider us. We have injured no one; we have corrupted no one; we have defrauded no one.
7:2. Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Апостол защищается от упреков в том, будто бы он оскорбляет Коринфян и ищет от них корысти. Ничего подобного он не совершал. И теперь он говорит об этом не для того, чтобы осудить Коринфян: напротив, он любит их от всего сердца. И вообще он о Коринфянах только радуется в настоящее время (когда Тит сообщил ему, как было принято ими его первое к ним послание), даже забывая об угнетающих его всяких скорбях. Как же ему не радоваться, когда он уверен в том, что Коринфяне послушны ему как отцу своему?
Adam Clarke: Commentary on the Bible - 1831
7:2: 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. Co2 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. Co2 11:20. It is plain that he refers here to the false apostle or teacher which they had among them.
Albert Barnes: Notes on the Bible - 1834
7:2: Receive us - Tyndale renders this: "understand us." The word used here (χωρήσατε chō rē sate) 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 Co2 6:13; 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.
We have wronged no man - 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, Co1 5:5. 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.
We have corrupted no man - This means that he had corrupted no man in his morals, either by his precept or his example. The word (φθείρω phtheirō) 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.
We have defrauded no man - We have taken no man's property by cunning, by trick, or by deception. The word πλεονεκτέω pleonekteō 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: Receive: Co2 11:16; Mat 10:14, Mat 10:40; Luk 10:8; Phi 2:29; Col 4:10; Plm 1:12, Plm 1:17; Jo2 1:10; Jo3 1:8-10
we have wronged: Co2 1:12, Co2 4:2, Co2 6:3-7, Co2 11:9, Co2 12:14-18; Num 16:15; Sa1 12:3, Sa1 12:4; Act 20:33; Rom 16:18; Th1 2:3-6, Th1 2:10; Th2 3:7-9
Geneva 1599
(1) (b) Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.
(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.
(b) Let me have some place among you, that I may teach you.
John Gill
Receive us,.... 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. 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,
we have wronged no man; 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, 2Cor 7:12 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", 2Cor 12:13 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:
we have corrupted no man; 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:
we have defrauded no man, 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.
John Wesley
Receive us - The sum of what is said in this, as well as in the tenth and following chapters. We have hurt 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 upon it.
Robert Jamieson, A. R. Fausset and David Brown
Receive us--with enlarged hearts (2Cor 6:13).
we have wronged . . . corrupter . . . defrauded no man--(compare 2Cor 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; 2Cor 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 (2Cor 11:3-4). We have defrauded none by "making a gain" of you (2Cor 12:17). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (2Cor 7:9, 2Cor 7:12; 2Cor 12:13).
7:37:3: Ո՛չ եթէ ՚ի դատապարտութիւն ինչ ասեմ. քանզի յառաջ իսկ ասացի, եթէ ՚ի սրտի մերում կայք՝ ՚ի կեա՛լ եւ ՚ի մեռանե՛լ ընդ ձեզ[4061]։[4061] Օրինակ մի. Ինչ ասեմք... եթէ կալ, եւ ՚ի սրտի մերում կեայք, եւ ՚ի մե՛՛։
3 Ձեզ դատապարտելու համար չեմ ասում, քանի որ առաջ էլ ասացի, թէ մեր սրտերում էք՝ լինի ձեզ հետ մեռնելու թէ ապրելու համար:
3 Ո՛չ թէ ձեզ դատապարտելու համար այս կ’ըսեմ. որովհետեւ ես առաջուընէ ըսեր եմ թէ դուք մեր սրտերուն մէջ էք՝ մեռնելու եւ ապրելու ձեզի հետ։
Ոչ եթէ ի դատապարտութիւն ինչ ասեմ, քանզի յառաջ իսկ ասացի եթէ ի սրտի մերում կայք` ի կեալ եւ ի մեռանել ընդ ձեզ:

7:3: Ո՛չ եթէ ՚ի դատապարտութիւն ինչ ասեմ. քանզի յառաջ իսկ ասացի, եթէ ՚ի սրտի մերում կայք՝ ՚ի կեա՛լ եւ ՚ի մեռանե՛լ ընդ ձեզ[4061]։
[4061] Օրինակ մի. Ինչ ասեմք... եթէ կալ, եւ ՚ի սրտի մերում կեայք, եւ ՚ի մե՛՛։
3 Ձեզ դատապարտելու համար չեմ ասում, քանի որ առաջ էլ ասացի, թէ մեր սրտերում էք՝ լինի ձեզ հետ մեռնելու թէ ապրելու համար:
3 Ո՛չ թէ ձեզ դատապարտելու համար այս կ’ըսեմ. որովհետեւ ես առաջուընէ ըսեր եմ թէ դուք մեր սրտերուն մէջ էք՝ մեռնելու եւ ապրելու ձեզի հետ։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: Не в осуждение говорю; ибо я прежде сказал, что вы в сердцах наших, так чтобы вместе и умереть и жить.
7:3  πρὸς κατάκρισιν οὐ λέγω, προείρηκα γὰρ ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε εἰς τὸ συναποθανεῖν καὶ συζῆν.
7:3. πρὸς (Toward) κατάκρισιν (to-a-separating-down) οὐ (not) λέγω, (I-forth,"προείρηκα (I-had-come-to-utter-before-unto) γὰρ (therefore) ὅτι (to-which-a-one) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ἡμῶν (of-us) ἐστὲ (ye-be) εἰς (into) τὸ (to-the-one) συναποθανεῖν (to-have-had-died-off-together) καὶ (and) συνζῆν. (to-life-together-unto)
7:3. non ad condemnationem dico praedixi enim quod in cordibus nostris estis ad conmoriendum et ad convivendumI speak not this to your condemnation. For we have said before that you are in our hearts: to die together and to live together.
3. I say it not to condemn : for I have said before, that ye are in our hearts to die together and live together.
7:3. I am not saying this to your condemnation. For we have told you before that you are in our hearts: to die together and to live together.
7:3. I speak not [this] to condemn [you]: for I have said before, that ye are in our hearts to die and live with [you].
I speak not [this] to condemn [you]: for I have said before, that ye are in our hearts to die and live with:

3: Не в осуждение говорю; ибо я прежде сказал, что вы в сердцах наших, так чтобы вместе и умереть и жить.
7:3  πρὸς κατάκρισιν οὐ λέγω, προείρηκα γὰρ ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε εἰς τὸ συναποθανεῖν καὶ συζῆν.
7:3. non ad condemnationem dico praedixi enim quod in cordibus nostris estis ad conmoriendum et ad convivendum
I speak not this to your condemnation. For we have said before that you are in our hearts: to die together and to live together.
7:3. I am not saying this to your condemnation. For we have told you before that you are in our hearts: to die together and to live together.
7:3. I speak not [this] to condemn [you]: for I have said before, that ye are in our hearts to die and live with [you].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: 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, Co2 1:6-8 (note); Co2 2:4 (note), Co2 2:12 (note); Co2 3:2 (note), and Co2 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.
Albert Barnes: Notes on the Bible - 1834
7:3: I speak not this to condemn you - I do not speak this with any desire to reproach you. I do not complain of you for the purpose of condemning, or because I have a desire to find fault, though I am compelled to speak in some respect of your lack of affection and liberality toward me. It is not because I have no love for you, and wish to have occasion to use words implying complaint and condemnation.
For I have said before - Co2 7:11-12.
That ye are in our hearts - That is, we are so much attached to you; or you have such a place in our affections.
To die and live with you - If it were the will of God, we would be glad to spend our lives among you, and to die with you; an expression denoting most tender attachment. A similar well-known expression occurs in Horace:
Tecum vivere amem. tecum obeam libens.
Odes, B. III. IX. 24.
With the world I live, with the world I die.
This was an expression of the tenderest attachment. It was true that the Corinthians had not shown themselves remarkably worthy of the affections of Paul, but from the beginning he had felt toward them the tenderest attachment. And if it had been the will of God that he should cease to travel, and to expose himself to perils by sea and land to spread the knowledge of the Saviour, he would gladly have confined his labors to them, and there have ended his days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: to condemn: Co2 7:12, Co2 2:4, Co2 2:5, Co2 13:10; Co1 4:14, Co1 4:15
for: Co2 6:11, Co2 6:12
ye: Co2 3:2, Co2 11:11, Co2 12:15; Phi 1:8, Phi 1:9
to die: Rut 1:16, Rut 1:17; Th1 2:8
Geneva 1599
I speak not [this] to (c) condemn [you]: for I have said before, that ye are in our hearts to die and live with [you].
(c) To condemn you of unkindness or treachery.
John Gill
I speak not this to condemn you,.... Referring either to the exhortations before given, to have no sinful conversation with unbelievers, and to cleanse themselves from all impurity, external and internal; and to go on in a course of holiness, in the fear of God, to the end of life; or to the account just given of himself and fellow ministers; and his sense is this, the exhortations I have given must not be so understood, as though I charged and accused you with keeping company with unbelievers, or as though you were not concerned for purity of life and conversation; or when I remove the above mentioned things from myself and others, I mean not to lay them upon you, as if I thought that you had wronged, corrupted, or defrauded any; when I clear myself and others, I do not design to accuse or condemn you; my view is only to the false apostles, who have done these things, when we have not, and therefore we have the best claim to your affections:
for I have said before, you are in our hearts; you are inscribed on our hearts, engraven there, "ye are our epistle written in our hearts", 2Cor 3:2 ye are not straitened in us, 2Cor 6:12 you have a place and room enough in our affections, which are strong towards you, insomuch that it is our desire and resolution
to die and live with you; or together: neither death nor life shall separate our love, or destroy our friendship; there is nothing we more desire than to live with you; and should there be any occasion for it, could freely die with you, and for you.
John Wesley
I speak not to condemn you - Not as if I accused you of laying this to my charge. I am so far from thinking so unkindly of you, that ye are in our hearts, to live and die with you - That is, I could rejoice to spend all my days with you.
Robert Jamieson, A. R. Fausset and David Brown
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 2Cor 6:11-12; compare Phil 1:7.
die and live with you--the height of friendship. I am ready to die and live with you and for you (Phil 1:7, Phil 1:20, Phil 1:24; Phil 2:17-18). Compare as to Christ, Jn 10:11.
7:47:4: Բազո՛ւմ համարձակութիւն է ինձ առ ձեզ. բազո՛ւմ պարծանք են ինձ վասն ձեր. լի՛ եմ մխիթարութեամբ. առաւելեա՛լ եմ ուրախութեամբ յամենայն նեղութիւնս մեր[4062]։ [4062] Ոմանք. Առաւել ես լի եմ մխիթարութեամբ յամենայն։
4 Մեծ վստահութիւն ունեմ ձեր հանդէպ. մեծապէս հպարտ եմ ձեզնով. լի եմ մխիթարութեամբ. մեր բոլոր նեղութիւնների մէջ լցուած եմ ուրախութեամբ.
4 Մեծ վստահութիւն ունիմ ձեր վրայ, շատ հպարտ եմ ձեզմով, լեցուն եմ մխիթարութիւնով, ուրախ եմ մեր բոլոր նեղութիւններուն մէջ։
Բազում համարձակութիւն է ինձ առ ձեզ. բազում պարծանք են ինձ վասն ձեր. լի եմ մխիթարութեամբ, առաւելեալ եմ ուրախութեամբ յամենայն նեղութիւնս մեր:

7:4: Բազո՛ւմ համարձակութիւն է ինձ առ ձեզ. բազո՛ւմ պարծանք են ինձ վասն ձեր. լի՛ եմ մխիթարութեամբ. առաւելեա՛լ եմ ուրախութեամբ յամենայն նեղութիւնս մեր[4062]։
[4062] Ոմանք. Առաւել ես լի եմ մխիթարութեամբ յամենայն։
4 Մեծ վստահութիւն ունեմ ձեր հանդէպ. մեծապէս հպարտ եմ ձեզնով. լի եմ մխիթարութեամբ. մեր բոլոր նեղութիւնների մէջ լցուած եմ ուրախութեամբ.
4 Մեծ վստահութիւն ունիմ ձեր վրայ, շատ հպարտ եմ ձեզմով, լեցուն եմ մխիթարութիւնով, ուրախ եմ մեր բոլոր նեղութիւններուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: Я много надеюсь на вас, много хвалюсь вами; я исполнен утешением, преизобилую радостью, при всей скорби нашей.
7:4  πολλή μοι παρρησία πρὸς ὑμᾶς, πολλή μοι καύχησις ὑπὲρ ὑμῶν· πεπλήρωμαι τῇ παρακλήσει, ὑπερπερισσεύομαι τῇ χαρᾷ ἐπὶ πάσῃ τῇ θλίψει ἡμῶν.
7:4. πολλή (Much) μοι (unto-me) παρρησία (an-all-uttering-unto) πρὸς (toward) ὑμᾶς, (to-ye,"πολλή (much) μοι (unto-me) καύχησις (a-boasting) ὑπὲρ (over) ὑμῶν: (of-ye) πεπλήρωμαι (I-had-come-to-be-en-filled) τῇ (unto-the-one) παρακλήσει, (unto-a-calling-beside," ὑπερπερισσεύομαι ( I-about-over-of ) τῇ (unto-the-one) χαρᾷ (unto-a-joy) ἐπὶ (upon) πάσῃ (unto-all) τῇ (unto-the-one) θλίψει (unto-a-pressing) ἡμῶν. (of-us)
7:4. multa mihi fiducia est apud vos multa mihi gloriatio pro vobis repletus sum consolatione superabundo gaudio in omni tribulatione nostraGreat is my confidence for you: great is my glorying for you. I am filled with comfort: I exceedingly abound with joy in all our tribulation.
4. Great is my boldness of speech toward you, great is my glorying on your behalf: I am filled with comfort, I overflow with joy in all our affliction.
7:4. Great is my confidence in you. Great is my glorying over you. I have been filled with consolation. I have a superabundant joy throughout all our tribulation.
7:4. 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.
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:

4: Я много надеюсь на вас, много хвалюсь вами; я исполнен утешением, преизобилую радостью, при всей скорби нашей.
7:4  πολλή μοι παρρησία πρὸς ὑμᾶς, πολλή μοι καύχησις ὑπὲρ ὑμῶν· πεπλήρωμαι τῇ παρακλήσει, ὑπερπερισσεύομαι τῇ χαρᾷ ἐπὶ πάσῃ τῇ θλίψει ἡμῶν.
7:4. multa mihi fiducia est apud vos multa mihi gloriatio pro vobis repletus sum consolatione superabundo gaudio in omni tribulatione nostra
Great is my confidence for you: great is my glorying for you. I am filled with comfort: I exceedingly abound with joy in all our tribulation.
7:4. Great is my confidence in you. Great is my glorying over you. I have been filled with consolation. I have a superabundant joy throughout all our tribulation.
7:4. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:4: 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.
Albert Barnes: Notes on the Bible - 1834
7:4: Great is my boldness of speech toward you - This verse seems designed to soften the apparent harshness of what he had said Co2 6:12, when he intimated that there was a lack of love in them toward him (Bloomfield), as well as to refer to the plainness which he had used all along in his letters to them. He says, therefore, that he speaks freely; he speaks as a friend; he speaks with the utmost openness and frankness; he conceals nothing from them. He speaks freely of their faults, and he speaks freely of his love to them; and he as frankly commends them and praises them. It is the open, undisguised language of a friend, when he throws open his whole soul and conceals nothing.
Great is my glorying of you - I have great occasion to commend and praise you, and I do it freely. He refers here to the fact that he had boasted of their liberality in regard to the proposed collection for the poor saints of Judea Co2 9:4; that he had formerly boasted much of them to Titus, and of their readiness to obey his commands Co2 7:14; and that now he had had abundant evidence, by what he had heard from Titus (verses 5ff), that they were disposed to yield to his commands, and obey his injunctions. He had probably often had occasion to boast of their favorable regard for him.
I am filled with comfort - That is, by the evidence which I have received of your readiness to obey me.
I am exceeding joyful - I am overjoyed. The word used here occurs nowhere else in the New Testament except in Rom 5:20. It is not found in the classic writers; and is a word which Paul evidently compounded (from ὑπὲρ huper and περισσεύω perisseuō), and means to superabound over, to superabound greatly, or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul's heart was full of joy; and he pours forth his feelings in the most fervid and glowing language. I have joy which cannot be expressed.
In all our tribulation - see the note, Co2 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: my boldness: Co2 3:12, Co2 6:11, Co2 10:1, Co2 10:2, Co2 11:21; Eph 6:19, Eph 6:20; Phi 1:20; Th1 2:2
great: Co2 1:14, Co2 9:2-4; Co1 1:4; Th1 2:19
I am filled: Co2 7:6, Co2 7:7, Co2 1:4, Co2 2:14, Co2 6:10; Act 5:41; Rom 5:3; Phi 2:17; Col 1:24; Th1 3:7-9; Jam 1:2
John Gill
Great is my boldness of speech towards you,.... Or "liberty of speaking", which I use with you; I very freely, and without any disguise, open my mind to you; I faithfully tell you your faults; I am free in my exhortations and counsels to you, as in the case of the incestuous person, and in other instances, which is a sign of true friendship; for had I any suspicion of you, or not cordial affection for you, I should have been more reserved, more upon my guard, and have spoke and wrote with more caution: besides,
great is my glorying, or "boasting of you"; of your faith in Christ, your love to the people of God, respect to the ministers of the Gospel, obedience to us, and very great liberality to the poor saints, of which the apostle frequently boasts in this epistle: now as speaking freely to them when present with them, or in writing to them, so glorying in them, and speaking well of them when absent, clearly showed what an opinion he had of them, and what true hearty respect he had for them:
I am filled with comfort, says he; not only with divine and spiritual consolations from God, but with the news Titus brought of the state of this church, of the good effect the apostle's reproof and advice had both upon them, and the offender among them, and of their tender and affectionate regard to him: this filled him brimful of comfort, yea, adds he,
I am exceeding joyful; I abound, I over abound in joy; such is the joy that possesses my soul, at the tidings brought me, that it superabounds all the sorrow and anguish of spirit, out of which I wrote unto you, occasioned by the unhappy affair among you: yea, it makes me inexpressibly joyful in all our tribulation; which is not small we meet with, wherever we go, in preaching the Gospel of Christ.
John Wesley
I am filled with comfort - Of this he treats, 2Cor 7:6, &c.; of his joy, 2Cor 7:7, &c.; of both, 2Cor 7:13.
Robert Jamieson, A. R. Fausset and David Brown
boldness of speech--(compare 2Cor 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 (2Cor 7:6-7, 2Cor 7:9, 2Cor 7:13; 2Cor 1:4).
exceeding joyful--Greek, I overabound with joy (2Cor 7:7, 2Cor 7:9, 2Cor 7:16).
our tribulation--described in 2Cor 7:5; also in 2Cor 4:7-8; 2Cor 6:4-5.
7:57:5: Քանզի յորժամ հասաք մեք ՚ի Մակեդոնիա, եւ ո՛չ միով իւիք հանգիստ գտաւ մարմնոյ մերում, այլ յամենայնի՛ նեղեալք. քանզի արտաքոյ մարտք՝ եւ ՚ի ներքոյ արհաւի՛րք[4063]։ [4063] Ոմանք. Հանգիստ գտաք մարմնոյս մե՛՛։
5 որովհետեւ, երբ մենք Մակեդոնիա հասանք, ոչ մի բանով հանգիստ չունեցանք, այլ ամէն կողմից նեղութիւն կրեցինք, քանի որ դրսից պայքարներ էին, իսկ ներսից՝ արհաւիրքներ:
5 Վասն զի երբ մենք Մակեդոնիա հասանք, բնաւ մեր մարմինը հանգստութիւն չունեցաւ, այլ ամէն կողմէ նեղութիւն քաշեցինք. դուրսէն պատերազմներ կային ու ներսէն՝ վախեր։
Քանզի յորժամ հասաք մեք ի Մակեդոնիա, եւ ոչ միով իւիք հանգիստ գտաւ մարմնոյ մերում, այլ յամենայնի նեղեալք. քանզի արտաքոյ մարտք եւ ի ներքոյ արհաւիրք:

7:5: Քանզի յորժամ հասաք մեք ՚ի Մակեդոնիա, եւ ո՛չ միով իւիք հանգիստ գտաւ մարմնոյ մերում, այլ յամենայնի՛ նեղեալք. քանզի արտաքոյ մարտք՝ եւ ՚ի ներքոյ արհաւի՛րք[4063]։
[4063] Ոմանք. Հանգիստ գտաք մարմնոյս մե՛՛։
5 որովհետեւ, երբ մենք Մակեդոնիա հասանք, ոչ մի բանով հանգիստ չունեցանք, այլ ամէն կողմից նեղութիւն կրեցինք, քանի որ դրսից պայքարներ էին, իսկ ներսից՝ արհաւիրքներ:
5 Վասն զի երբ մենք Մակեդոնիա հասանք, բնաւ մեր մարմինը հանգստութիւն չունեցաւ, այլ ամէն կողմէ նեղութիւն քաշեցինք. դուրսէն պատերազմներ կային ու ներսէն՝ վախեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:55: Ибо, когда пришли мы в Македонию, плоть наша не имела никакого покоя, но мы были стеснены отовсюду: отвне--нападения, внутри--страхи.
7:5  καὶ γὰρ ἐλθόντων ἡμῶν εἰς μακεδονίαν οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, ἀλλ᾽ ἐν παντὶ θλιβόμενοι _ ἔξωθεν μάχαι, ἔσωθεν φόβοι.
7:5. Καὶ (And) γὰρ (therefore) ἐλθόντων ( of-having-had-came ) ἡμῶν (of-us) εἰς (into) Μακεδονίαν (to-a-Makedonia) οὐδεμίαν (to-not-moreover-one) ἔσχηκεν (it-had-come-to-hold) ἄνεσιν (to-a-sending-up,"ἡ (the-one) σὰρξ (a-flesh) ἡμῶν, (of-us,"ἀλλ' (other) ἐν (in) παντὶ (unto-all) θλιβόμενοι -- ( being-pressed ) ἔξωθεν (out-unto-which-from) μάχαι, (battlings) ἔσωθεν (into-unto-which-from) φόβοι-- (fearees,"
7:5. nam et cum venissemus Macedoniam nullam requiem habuit caro nostra sed omnem tribulationem passi foris pugnae intus timoresFor also, when we were come into Macedonia, our flesh had no rest: but we suffered all tribulation. Combats without: fears within.
5. For even when we were come into Macedonia, our flesh had no relief, but afflicted on every side; without fightings, within fears.
7:5. Then, too, when we had arrived in Macedonia, our flesh had no rest. Instead, we suffered every tribulation: exterior conflicts, interior fears.
7:5. 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.
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:

5: Ибо, когда пришли мы в Македонию, плоть наша не имела никакого покоя, но мы были стеснены отовсюду: отвне--нападения, внутри--страхи.
7:5  καὶ γὰρ ἐλθόντων ἡμῶν εἰς μακεδονίαν οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, ἀλλ᾽ ἐν παντὶ θλιβόμενοι _ ἔξωθεν μάχαι, ἔσωθεν φόβοι.
7:5. nam et cum venissemus Macedoniam nullam requiem habuit caro nostra sed omnem tribulationem passi foris pugnae intus timores
For also, when we were come into Macedonia, our flesh had no rest: but we suffered all tribulation. Combats without: fears within.
7:5. Then, too, when we had arrived in Macedonia, our flesh had no rest. Instead, we suffered every tribulation: exterior conflicts, interior fears.
7:5. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Здесь Апостол восстановляет прерванную (см. II:12) речь о том душевном состоянии, в каком он находился пред прибытием к нему Тита. Когда он находился в Македонии, его со всех сторон окружали опасности. Прибытие Тита было поэтому как нельзя более благовременно. - Страхи. Ап. боялся конечно не за себя, а за верующих, которых гонения могли сбить с пути веры. - Утешением, которым он был утешен от Бога, послужило для него, во-первых, самое прибытие Тита, а во-вторых, те отрадные известия, какие ему сообщил Тит. Оказалось именно, что Коринфяне выразили свою любовь к Апостолу, когда читали его послание к ним, и искренно каялись в тех огорчениях, какие они ему причинили. Они проявили ревность по Апостоле, т. е. на перерыв старались исполнить его пожелания, выраженные в послании.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
Adam Clarke: Commentary on the Bible - 1831
7:5: 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.
Albert Barnes: Notes on the Bible - 1834
7:5: For when we were come into Macedonia - For the reasons which induced Paul to go into Macedonia; see the notes on Co2 1:16; compare the notes, Co2 2:12-13.
Our flesh had no rest - We were exceedingly distressed and agitated. We had no rest. The causes of his distress he immediately states.
But we were troubled on every side - In every way. We had no rest in any quarter. We were obliged to enter into harassing labors and strifes there, and we were full of anxiety in regard to you.
Without were fightings - Probably he here refers to fierce opposition, which he met with in prosecuting his work of preaching the gospel. He met there, as he did everywhere, with opposition from Pagans, Jews, and false brethren. Tumults were usually excited wheRev_er he went; and he preached the gospel commonly amidst violent opposition.
Within were fears - Referring probably to the anxiety which he had in regard to the success of the Epistle which he had sent to the church at Corinth. He felt great solicitude on the subject. He had sent Titus there to see what was the state of the church and to witness the effect of his instructions. Titus had not come to him as he had expected, at Troas Co2 2:13, and he felt the deepest anxiety in regard to him and to the success of his Epistle. His fears were probably that they would be indisposed to exercise the discipline on the offender; or lest the severity of the discipline required should alienate them from him; or lest the party under the influence of the false teachers should pRev_ail. All was uncertainty, and his mind was filled with the deepest apprehension.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: when: Co2 1:16, Co2 1:17, Co2 2:13; Act 20:1; Co1 16:5
our: Co2 4:8-12, Co2 11:23-30; Gen 8:9; Isa 33:12; Jer 8:18, Jer 45:3; Mat 11:28-30
troubled: Co2 4:8; Job 18:11; Jer 6:25, Jer 20:10
without: Deu 32:25; Co1 15:31
fears: Co2 2:3, Co2 2:9, Co2 11:29, Co2 12:20, Co2 12:21; Gal 4:11, Gal 4:19, Gal 4:20; Th1 3:5
John Gill
For when we were come into Macedonia,.... Whither Paul went in quest of Titus, not finding him at Troas, 2Cor 2:12 and where he met with him, and had the agreeable account from him of the state of this church; but here, as elsewhere, they had their troubles:
our flesh had no rest; that is, their outward man, their bodies; they were continually fatigued with preaching, disputing, fighting; what with false teachers, and violent persecutors, they had no rest in their bodies; though, in their souls, they had divine support and spiritual consolation; and it was no small addition to their joy to hear of the flourishing condition of this church:
but were troubled on every side; from every quarter, by all sorts of enemies; see 2Cor 4:8.
Without were fightings, within were fears; there seems to be an allusion to Deut 32:25. They had continual combats with false teachers, and furious persecutors, without the church, or in the world, or in their bodies; and within the church, or in themselves, in their own minds, had many fears, lest any should be discouraged by the violence of persecutions, or be drawn aside by the doctrines of the false apostles: and as it was with the apostles in these respects, so it is with private believers: without are fightings; their outward conversation in this life is a warfare; partly with false teachers, with whom they fight the "good fight of faith", contend for the doctrine of faith, using the spiritual weapons of the Scriptures of truth; and partly with the men of the world, to whose rage and contempt they are exposed, and among whom they endure a great fight of afflictions, with patience, and in the exercise of faith, whereby they gain the victory over the world and partly with Satan, their avowed adversary, and implacable enemy, against whom they wrestle in the strength of Christ, making use of the whole armour God provided for them, by the help of which, through divine grace, they come off more than conquerors; and partly with the lusts and corruptions, or open prevailing iniquities which are in the world, to which they oppose themselves, and, by the power of God keeping them, are preserved from: not that their only fightings are thus without; for there is, as it were, a company of two armies within them, sin and grace, flesh and spirit, opposing each other: and hence, as well as from other causes, are "fears within"; about their interest in everlasting love, electing grace, and the covenant of grace; about the presence of God with them, and the truth of grace in them; about their interest in Christ, their sonship, their final perseverance, and enjoyment of the heavenly glory: and though these fears are not their excellencies, but their infirmities, yet this will be more or less their case, till that state takes place, when there will be no more fightings, no more fears.
John Wesley
Our flesh - That is, we ourselves. Had no rest from without - From the heathens. Were fightings - Furious and cruel oppositions. From within - From our brethren. Were fears - Lest they should be seduced.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "For also" (for "even"). This verse is thus connected with 2Cor 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" (1Cor 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (2Cor 11:26). Compare 2Cor 4:8; Deut 32:25, to which he seems to allude.
7:67:6: Այլ որ մխիթարէն զխոնարհս, մխիթարեա՛ց զմեզ Աստուած ՚ի գալստեանն Տիտոսի։
6 Բայց Աստուած, որ մխիթարում է խոնարհներին, մխիթարեց մեզ Տիտոսի գալով.
6 Բայց Աստուած, որ խոնարհները կը մխիթարէ, մեզ մխիթարեց Տիտոսին գալովը։
Այլ որ մխիթարէն զխոնարհս` մխիթարեաց զմեզ Աստուած ի գալստեանն Տիտոսի:

7:6: Այլ որ մխիթարէն զխոնարհս, մխիթարեա՛ց զմեզ Աստուած ՚ի գալստեանն Տիտոսի։
6 Բայց Աստուած, որ մխիթարում է խոնարհներին, մխիթարեց մեզ Տիտոսի գալով.
6 Բայց Աստուած, որ խոնարհները կը մխիթարէ, մեզ մխիթարեց Տիտոսին գալովը։
zohrab-1805▾ eastern-1994▾ western am▾
7:66: Но Бог, утешающий смиренных, утешил нас прибытием Тита,
7:6  ἀλλ᾽ ὁ παρακαλῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ὁ θεὸς ἐν τῇ παρουσίᾳ τίτου·
7:6. ἀλλ' (other) ὁ (the-one) παρακαλῶν (calling-beside-unto) τοὺς (to-the-ones) ταπεινοὺς ( to-lowed ) παρεκάλεσεν (it-called-beside-unto) ἡμᾶς (to-us,"ὁ (the-one) θεὸς (a-Deity,"ἐν (in) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) Τίτου: (of-a-Titos)
7:6. sed qui consolatur humiles consolatus est nos Deus in adventu TitiBut God, who comforteth the humble, comforted us by the coming of Titus.
6. Nevertheless he that comforteth the lowly, God, comforted us by the coming of Titus;
7:6. But God, who consoles the humble, consoled us by the arrival of Titus,
7:6. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;
Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus:

6: Но Бог, утешающий смиренных, утешил нас прибытием Тита,
7:6  ἀλλ᾽ ὁ παρακαλῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ὁ θεὸς ἐν τῇ παρουσίᾳ τίτου·
7:6. sed qui consolatur humiles consolatus est nos Deus in adventu Titi
But God, who comforteth the humble, comforted us by the coming of Titus.
7:6. But God, who consoles the humble, consoled us by the arrival of Titus,
7:6. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:6: 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.
Albert Barnes: Notes on the Bible - 1834
7:6: God that comforteth those that are cast down - Whose characteristic is, that be gives consolation to those who are anxious and depressed. All his consolation was in God; and by whatever instrumentality comfort was administered, he regarded and acknowledged God as the author; see the note, Co2 1:4.
By the coming of Titus - To Macedonia. He rejoiced not only in again seeing him, but especially in the intelligence which he brought respecting the success of his Epistle, and the conduct of the church at Corinth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: that comforteth: Co2 1:3, Co2 1:4, Co2 2:14; Isa 12:1, Isa 51:12, Isa 57:15, Isa 57:18, Isa 61:1, Isa 61:2; Jer 31:13; Mat 5:4; Joh 14:16; Rom 15:5; Phi 2:1; Th2 2:16, Th2 2:17
comforted: Co2 2:13; Co1 16:17, Co1 16:18; Th1 3:2, Th1 3:6, Th1 3:7; Jo3 1:2-4
Geneva 1599
Nevertheless God, that comforteth those that are (d) cast down, comforted us by the (e) coming of Titus;
(d) Whose hearts are cast down, and are very much worn out.
(e) With those things which Titus told me of you at his coming, that is, how fruitfully you read over my letters. And moreover and besides that, I am exceedingly refreshed with his presence.
John Gill
Nevertheless, God that comforteth those that are cast down,.... Or "humble ones": such as are humbled under the afflicting hand of God, and have low and mean apprehensions of themselves; these God looks unto, dwells with, revives their hearts, cheers their drooping spirits, and fills them with comforts; he has been used to do so with such persons; he has raised comfort to them; they may expect it, and the apostle experienced it; and which he refers to God as the author of it, as he had done in the beginning of this epistle, calling him "the God of all comfort"; he was the efficient cause, the means by which it was effected was the coming of Titus:
comforted us by the coming of Titus; to whom the apostle bore a very great affection, he being his son in a spiritual sense, a companion with him in his travels, and of great usefulness and service in the ministration of the Gospel; so that the very sight of him gave him pleasure; and the more, inasmuch as he had for some time longed to see him, that he might have some account from him of the affairs of this church.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:77:7: Ո՛չ միայն ՚ի գալստեան նորա, այլ եւ ՚ի մխիթարութեանն զոր մխիթարեցաւ նա ՚ի ձեզ, ՚ի պատմել մեզ զանձուկն ձեր, զողբո՛ւմն ձեր, զնախանձն ձեր վասն իմ, մինչեւ առաւել ուրախ լինել ինձ[4064]։ [4064] Ոմանք. Այլ եւ մխիթարութեանն... մինչ առաւել ուրախ։
7 ոչ միայն նրա գալով, այլեւ այն մխիթարութեամբ, որով մխիթարուել էր նա ձեզ մօտ՝ պատմելով մեզ ձեր տենչանքը, ձեր լացուկոծը, ձեր նախանձախնդրութիւնը իմ հանդէպ, այնպէս որ ես է՛լ աւելի ուրախ եղայ:
7 Եւ ո՛չ միայն անոր գալովը, հապա այն մխիթարութիւնովն ալ՝ որով ինք մխիթարուեր էր ձեզմով երբ մեզի պատմեց ձեր բաղձանքը, ձեր ողբը, ձեր ինծի համար ունեցած նախանձախնդրութիւնը, այնպէս որ ա՛լ աւելի ուրախ եղայ։
Ոչ միայն ի գալստեան նորա, այլ եւ ի մխիթարութեանն զոր մխիթարեցաւ նա ի ձեզ, ի պատմել մեզ զանձուկն ձեր, զողբումն ձեր, զնախանձն ձեր վասն իմ, մինչ առաւել ուրախ լինել ինձ:

7:7: Ո՛չ միայն ՚ի գալստեան նորա, այլ եւ ՚ի մխիթարութեանն զոր մխիթարեցաւ նա ՚ի ձեզ, ՚ի պատմել մեզ զանձուկն ձեր, զողբո՛ւմն ձեր, զնախանձն ձեր վասն իմ, մինչեւ առաւել ուրախ լինել ինձ[4064]։
[4064] Ոմանք. Այլ եւ մխիթարութեանն... մինչ առաւել ուրախ։
7 ոչ միայն նրա գալով, այլեւ այն մխիթարութեամբ, որով մխիթարուել էր նա ձեզ մօտ՝ պատմելով մեզ ձեր տենչանքը, ձեր լացուկոծը, ձեր նախանձախնդրութիւնը իմ հանդէպ, այնպէս որ ես է՛լ աւելի ուրախ եղայ:
7 Եւ ո՛չ միայն անոր գալովը, հապա այն մխիթարութիւնովն ալ՝ որով ինք մխիթարուեր էր ձեզմով երբ մեզի պատմեց ձեր բաղձանքը, ձեր ողբը, ձեր ինծի համար ունեցած նախանձախնդրութիւնը, այնպէս որ ա՛լ աւելի ուրախ եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:77: и не только прибытием его, но и утешением, которым он утешался о вас, пересказывая нам о вашем усердии, о вашем плаче, о вашей ревности по мне, так что я еще более обрадовался.
7:7  οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ ἀλλὰ καὶ ἐν τῇ παρακλήσει ᾗ παρεκλήθη ἐφ᾽ ὑμῖν, ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμόν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ, ὥστε με μᾶλλον χαρῆναι.
7:7. οὐ (not) μόνον (to-alone) δὲ (moreover) ἐν (in) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) αὐτοῦ, (of-it,"ἀλλὰ (other) καὶ (and) ἐν (in) τῇ (unto-the-one) παρακλήσει (unto-a-calling-beside) ᾗ (unto-which) παρεκλήθη (it-was-called-beside-unto) ἐφ' (upon) ὑμῖν, (unto-ye,"ἀναγγέλλων (messaging-up) ἡμῖν (unto-us) τὴν (to-the-one) ὑμῶν (of-ye) ἐπιπόθησιν, (to-a-yearning-upon,"τὸν (to-the-one) ὑμῶν (of-ye) ὀδυρμόν, (to-a-lamenting-of,"τὸν (to-the-one) ὑμῶν (of-ye) ζῆλον (to-a-craving) ὑπὲρ (over) ἐμοῦ, (of-ME,"ὥστε (as-also) με (to-me) μᾶλλον (more-such) χαρῆναι. (to-have-had-been-joyed)
7:7. non solum autem in adventu eius sed etiam in solacio quo consolatus est in vobis referens nobis vestrum desiderium vestrum fletum vestram aemulationem pro me ita ut magis gauderemAnd not by his coming only, but also by the consolation wherewith he was comforted in you, relating to us your desire, your mourning, your zeal for me: so that I rejoiced the more.
7. and not by his coming only, but also by the comfort wherewith he was comforted in you, while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more.
7:7. and not only by his arrival, but also by the consolation with which he was consoled among you. For he brought to us your desire, your weeping, your zeal for me, so that I rejoiced all the more.
7:7. 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.
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:

7: и не только прибытием его, но и утешением, которым он утешался о вас, пересказывая нам о вашем усердии, о вашем плаче, о вашей ревности по мне, так что я еще более обрадовался.
7:7  οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ ἀλλὰ καὶ ἐν τῇ παρακλήσει ᾗ παρεκλήθη ἐφ᾽ ὑμῖν, ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμόν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ, ὥστε με μᾶλλον χαρῆναι.
7:7. non solum autem in adventu eius sed etiam in solacio quo consolatus est in vobis referens nobis vestrum desiderium vestrum fletum vestram aemulationem pro me ita ut magis gauderem
And not by his coming only, but also by the consolation wherewith he was comforted in you, relating to us your desire, your mourning, your zeal for me: so that I rejoiced the more.
7:7. and not only by his arrival, but also by the consolation with which he was consoled among you. For he brought to us your desire, your weeping, your zeal for me, so that I rejoiced all the more.
7:7. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:7: 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.
Albert Barnes: Notes on the Bible - 1834
7:7: And not by his coming only - Not merely by the fact that be was restored to me, and that my anxieties in regard to him were now dissipated. It is evident that Paul, not having met with Titus as he had expected, at Troas, had felt much anxiety on his account, perhaps apprehending that he was sick, or that he had died.
But by the consolation wherewith he was comforted in you - Titus was satisfied and delighted with his interview with you. He had been kindly treated, and he had seen all the effect produced by the letter which he had desired. He had, therefore, been much comforted by his visit to Corinth, and this was a source of additional joy to Paul. He rejoiced at what he had witnessed among you, and he imparted the same joy to me also. The joy of one friend will diffuse itself through the heart of another. Joy is diffusive, and one Christian cannot well be happy without making others happy also.
When he told us of your earnest desire - Either to rectify what was amiss (Doddridge, Clarke); or to see me - Macknight, Rosenmuller, Bloomfied. It seems to me that the connection requires us to understand it of their desire, their anxiety to comply with his commands. and to reform the abuses which existed in the church, and which had given him so much pain.
Your mourning - Produced by the Epistle. Your deep repentance over the sins which had pRev_ailed in the church.
Your fervent mind toward me - Greek, 'Your zeal for me.' It denotes that they evinced great ardor of attachment to him, and an earnest desire to comply with his wishes.
So that I rejoiced the more - I not only rejoiced at his coming, but I rejoiced the more at what he told me of you. Under any circumstances the coming of Titus would have been an occasion of joy; but it was especially so from the account which he gave me of you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: but: Act 11:23; Rom 1:12; Col 2:5; Th1 3:8; Jo2 1:4
when: Co2 7:11, Co2 2:9; Psa 141:5; Pro 9:8, Pro 9:9
earnest: Co2 5:2, Co2 8:16; Luk 22:44; Phi 1:20; Heb 2:1; Jam 5:17; Jde 1:3
mourning: Co2 7:10; Jdg 2:4, Jdg 2:5; Psa 6:1-6, Psa 30:5, Psa 31:9-11, Psa 38:18, Psa 51:1, Psa 126:5, Psa 126:6; Jer 31:18-20; Mat 5:4, Mat 26:75; Jam 4:9, Jam 4:10
fervent: Co2 1:14, Co2 2:3, Co2 2:4; Th1 3:6
John Gill
And not by his coming only,.... It was not barely by his coming, that he and his fellow ministers were so much comforted:
but by the consolation wherewith he was comforted in you. The church at Corinth received Titus with all respect and reverence; treated him in the most kind and tender manner; satisfied him in the affair of the incestuous person; greatly refreshed his spirits with an account of their faith in Christ, experience of the grace of God, and their regard and close attachment to the honour of religion, and the interest of the Redeemer; many comfortable opportunities had he with them, in preaching among them, and conversing with them; and the account of this added to the apostle's consolation; for the joys and comforts of one believer yield a considerable pleasure, and are matter of joy and comfort, to another:
when he told us your earnest desire; that is, of seeing the apostle, of satisfying him in the thing he had complained of, and of reformation in their conduct, and the discipline of Christ's house for the future:
your mourning; for the evil that had been committed among them; the dishonour it had brought upon the doctrine and ways of Christ; their remissness, carelessness, and neglect in discharging their duty; and the grief and sorrow occasioned hereby to the apostle:
your fervent mind toward me; in vindicating him, his character, doctrine, and conduct, against the false apostles, and others:
so that I rejoiced the more: his joy on this narrative of things abundantly exceeded his troubles and afflictions, which surrounded him on every side, and overcame and extinguished that sorrow, which had possessed him on their account; and greatly added to the joy he felt by the coming of Titus, and the consolation that he had met with at Corinth.
John Wesley
Your earnest desire - To rectify what had been amiss. Your grief - For what had offended God, and troubled me.
Robert Jamieson, A. R. Fausset and David Brown
when he told us--Greek, "telling us." We shared in the comfort which Titus felt in recording your desire (2Cor 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 (1Cor 5:1, &c.) which called forth my rebuke.
fervent mind--Greek, "zeal" (compare 2Cor 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.
7:87:8: Զի թէ եւ տրտմեցուցի զձեզ թղթովն՝ ո՛չ զղջանամ, թէպէտ եւ զղջացեալ էի. քանզի տեսանեմ՝ զի թուղթն այն թէ առ ժամանակ մի տրտմեցոյց զձեզ[4065]. [4065] Ոմանք. Զի թէ տրտմեցուցի... թէ եւ առ ժամանակ մի։
8 Եւ եթէ ձեզ տխրեցրի էլ այդ թղթով, չեմ զղջում դրա համար, թէպէտեւ զղջացել էի. որովհետեւ տեսնում եմ, որ այդ թուղթը առժամանակ տխրեցրել է ձեզ:
8 Վասն զի եթէ ձեզ տրտմեցուցի այն թուղթով, չեմ զղջար, (թէեւ զղջացեր էի,) քանզի կը տեսնեմ թէ այն թուղթը ձեզ տրտմեցուց, թէեւ քիչ մը ատեն։
Զի թէ եւ տրտմեցուցի զձեզ թղթովն, ոչ զղջանամ, թէպէտ եւ զղջացեալ էի. քանզի տեսանեմ զի թուղթն այն թէ եւ առ ժամանակ մի տրտմեցոյց զձեզ:

7:8: Զի թէ եւ տրտմեցուցի զձեզ թղթովն՝ ո՛չ զղջանամ, թէպէտ եւ զղջացեալ էի. քանզի տեսանեմ՝ զի թուղթն այն թէ առ ժամանակ մի տրտմեցոյց զձեզ[4065].
[4065] Ոմանք. Զի թէ տրտմեցուցի... թէ եւ առ ժամանակ մի։
8 Եւ եթէ ձեզ տխրեցրի էլ այդ թղթով, չեմ զղջում դրա համար, թէպէտեւ զղջացել էի. որովհետեւ տեսնում եմ, որ այդ թուղթը առժամանակ տխրեցրել է ձեզ:
8 Վասն զի եթէ ձեզ տրտմեցուցի այն թուղթով, չեմ զղջար, (թէեւ զղջացեր էի,) քանզի կը տեսնեմ թէ այն թուղթը ձեզ տրտմեցուց, թէեւ քիչ մը ատեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:88: Посему, если я опечалил вас посланием, не жалею, хотя и пожалел было; ибо вижу, что послание то опечалило вас, впрочем на время.
7:8  ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι· εἰ καὶ μετεμελόμην βλέπω [γὰρ] ὅτι ἡ ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς,
7:8. ὅτι (To-which-a-one) εἰ (if) καὶ (and) ἐλύπησα (I-saddened-unto) ὑμᾶς (to-ye) ἐν (in) τῇ (unto-the-one) ἐπιστολῇ, (unto-a-setting-upon,"οὐ (not) μεταμέλομαι : ( I-concern-with ) εἰ (if) καὶ (and) μετεμελόμην , ( I-was-concerning-with ,"(βλέπω (I-view) ὅτι (to-which-a-one) ἡ (the-one) ἐπιστολὴ (a-setting-upon) ἐκείνη (the-one-thither) εἰ (if) καὶ (and) πρὸς (toward) ὥραν (to-an-hour) ἐλύπησεν (it-saddened-unto) ὑμᾶς,) (to-ye,"
7:8. quoniam et si contristavi vos in epistula non me paenitet et si paeniteret videns quod epistula illa et si ad horam vos contristavitFor although I made you sorrowful by my epistle, I do not repent. And if I did repent, seeing that the same epistle (although but for a time) did make you sorrowful,
8. For though I made you sorry with my epistle, I do not regret it, though I did regret; for I see that that epistle made you sorry, though but for a season.
7:8. For though I made you sorrowful by my epistle, I do not repent. And if I did repent, but only for a time, having realized that the same epistle made you sorrowful,
7:8. 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.
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:

8: Посему, если я опечалил вас посланием, не жалею, хотя и пожалел было; ибо вижу, что послание то опечалило вас, впрочем на время.
7:8  ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι· εἰ καὶ μετεμελόμην βλέπω [γὰρ] ὅτι ἡ ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς,
7:8. quoniam et si contristavi vos in epistula non me paenitet et si paeniteret videns quod epistula illa et si ad horam vos contristavit
For although I made you sorrowful by my epistle, I do not repent. And if I did repent, seeing that the same epistle (although but for a time) did make you sorrowful,
7:8. For though I made you sorrowful by my epistle, I do not repent. And if I did repent, but only for a time, having realized that the same epistle made you sorrowful,
7:8. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-12: Была пора, когда Ап. почти пожалел о том, что отправил в Коринф свое первое послание. Так строго он говорил в нем с Коринфянами! Но теперь он рад тому, что послание было получено Коринфянами, потому что оно оказало на них желанное действие. Пусть они и огорчились укорами, с какими Ап. обращался к ним в своем послании, но ведь это огорчение или печаль ничего кроме пользы им не принесло. Это была печаль ради Бога или согласная с волею Бога и она-то является источником спасительного раскаяния. Бывает печаль другого рода - мирская, которая погружает человека в безысходное отчаяние и ведет к смерти (пример - Иуда Предатель). Вот если бы послание привело Коринфян к этой последней печали, то об этом следовало бы жалеть. Теперь же дело обстоит совершенно иначе. - Какого оскорбителя имеет в виду Апостол и кто оскорбленный? Некоторые толкователи (напр. Буссе) видят здесь указание на личное оскорбление, нанесенное каким-то Коринфянином Апостолу Павлу. Но правильнее и естественнее видеть здесь, вместе с блаж. Феодоритом, указание на кровосмесника (1Кор.V:2) и его отца. Апостол если и писал об этом неприятном обстоятельстве, то имел в виду при этом не интересы только отца и сына, а пользу всей Коринфской церкви. Он хотел показать еще, что ему не безразлично - как клеветали на него враги его - истинное благо Коринфян и что он постоянно о них заботится.
Adam Clarke: Commentary on the Bible - 1831
7:8: 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.
Albert Barnes: Notes on the Bible - 1834
7:8: For though I made you sorry ... - That is, in the First Epistle which he had sent to them. In that Epistle he had felt it necessary to reprove them for their dissensions and other disorders which had occurred and which were tolerated in the church. That Epistle was suited to produce pain in them - as severe and just reproof always does; and Paul felt very anxious about its effect on them. It was painful to him to write it, and he was well aware that it must cause deep distress among them to be thus reproved.
I do not repent - I have seen such happy effects produced by it; it has so completely answered the end which I had in view; it was so kindly received, that I do not regret now that I wrote it. It gives me no pain in the recollection, but I have occasion to rejoice that it was done.
Though I did repent - Doddridge renders this: "however anxious I may have been." The word used here does not denote repentance in the sense in which that word is commonly understood, as if any wrong had been done. It is not the language of remorse. It can denote here nothing more than "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." - Campbell, diss. vi. part iii. section 9. See the meaning of the word further illustrated in the same dissertation. The word (μεταμέλομαι metamelomai) denotes properly to change one's purpose or mind after having done anything (Robinson); or an uneasy feeling of regret for what has been done without regard either to duration or effects - Campbell. Here it is not to be understood that Paul meant to say he had done anything wrong.
He was an inspired man, and what he had said was proper and right. But he was a man of deep feeling, and of tender affections. He was pained at the necessity of giving reproof. And there is no improbability in supposing that after the letter had been sent off, and he reflected on its nature and on the pain which it would cause to those whom he tenderly loved, there might be some misgiving of heart about it, and the deepest anxiety, and regret at the necessity of doing it. What parent is there who has not had the same feeling as this? He has felt it necessary to correct a beloved child, and has formed the purpose, and has executed it. But is there no misgiving of heart? No question asked whether it might not have been dispensed with? No internal struggle; no sorrow; no emotion which may be called regret at the resolution which has been taken? Yet there is no repentance as if the parent had done wrong. He feels that he has done what was right and necessary. He approves his own course, and has occasion of rejoicing at the good effects which follow. Such appears to have been the situation of the apostle Paul in this case; and it shows that he, had a tender heart, that he did not delight in giving pain, and that he had no desire to overwhelm them with grief. When the effect was seen, he was not unwilling that they should be apprized of the pain which it had cost him. When a parent has corrected a child, no injury is done if the child becomes acquainted with the strugglings which it has cost him, and the deep pain and anxiety caused by the necessity of resorting to chastisement.
For I perceive ... - I perceive the good effect of the Epistle. I perceive that it produced the kind of sorrow in you which I desired. I see that it has produced permanent good results. The sorrow which it caused in you is only for a season; the good effects will be abiding. I have, therefore, great occasion to rejoice that I sent the Epistle. It produced permanent repentance and reformation Co2 7:9, and thus accomplished all that I wished or desired.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: though I made: Co2 7:6, Co2 7:11, Co2 2:2-11; Lam 3:32; Mat 26:21, Mat 26:22; Luk 22:61, Luk 22:62; Joh 16:6, Joh 21:17; Heb 12:9-11; Rev 3:19
though I did: Exo 5:22, Exo 5:23; Jer 20:7-9
Geneva 1599
(2) 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.
(2) An objection: but you have handled us roughly. The apostle answers that he did not use his roughness without grief. And he adds moreover, that he is also glad now that he drove them to that sorrow even though it was against his will, since it was so profitable to them. For there is a sorrow not only praiseworthy, but also necessary, that is, by which repentance grows by certain degrees: and for this repentance he praises them highly. And this is the fifth part of this epistle.
John Gill
For though I made you sorry with a letter,.... His former epistle, relating to the incestuous person:
I do not repent, though I did repent; not of writing the letter, which was wrote by divine inspiration; but of the sorrow occasioned by it, though now he did not repent of that:
for I perceive that the same epistle made you sorry, though it were but for a season; inasmuch as the sorrow was true, hearty, and genuine, though it was but for a time, the apostle was entirely satisfied, and the more pleased, because of its brevity, since it was sincere.
John Wesley
I did repent - That is, I felt a tender sorrow for having grieved you, till I saw the happy effect of it.
Robert Jamieson, A. R. Fausset and David Brown
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").
7:97:9: արդ ուրա՛խ եմ, ո՛չ զի տրտմիցիք՝ այլ զի յապաշխարութիւն տրտմեցարուք. քանզի տրտմեցայք դուք ըստ Աստուծոյ. զի մի՛ իւիք զրկիցիք ՚ի մէնջ[4066]։ [4066] Ոմանք. Արդ՝ ՚ի ձեզ ուրախ եմ։
9 Արդ, ուրախ եմ. ոչ որովհետեւ տրտմեցիք, այլ որովհետեւ ապաշխարութեան համար տրտմեցիք, քանի որ ըստ Աստծու ուզածի տրտմեցիք, այնպէս որ մեզնից ոչ մի բանով վնաս չկրեցիք.
9 Արդ՝ ուրախ եմ, ոչ թէ որ տրտմեցաք, հապա որ ապաշխարութեան համար տրտմեցաք. որովհետեւ դուք Աստուծոյ ուզածին պէս տրտմեցաք, այնպէս որ բանով մըն ալ ձեզի չվնասեցի։
արդ ուրախ եմ, ոչ զի [30]տրտմիցիք, այլ զի յապաշխարութիւն տրտմեցարուք. քանզի տրտմեցայք դուք ըստ Աստուծոյ, զի մի՛ իւիք զրկիցիք ի մէնջ:

7:9: արդ ուրա՛խ եմ, ո՛չ զի տրտմիցիք՝ այլ զի յապաշխարութիւն տրտմեցարուք. քանզի տրտմեցայք դուք ըստ Աստուծոյ. զի մի՛ իւիք զրկիցիք ՚ի մէնջ[4066]։
[4066] Ոմանք. Արդ՝ ՚ի ձեզ ուրախ եմ։
9 Արդ, ուրախ եմ. ոչ որովհետեւ տրտմեցիք, այլ որովհետեւ ապաշխարութեան համար տրտմեցիք, քանի որ ըստ Աստծու ուզածի տրտմեցիք, այնպէս որ մեզնից ոչ մի բանով վնաս չկրեցիք.
9 Արդ՝ ուրախ եմ, ոչ թէ որ տրտմեցաք, հապա որ ապաշխարութեան համար տրտմեցաք. որովհետեւ դուք Աստուծոյ ուզածին պէս տրտմեցաք, այնպէս որ բանով մըն ալ ձեզի չվնասեցի։
zohrab-1805▾ eastern-1994▾ western am▾
7:99: Теперь я радуюсь не потому, что вы опечалились, но что вы опечалились к покаянию; ибо опечалились ради Бога, так что нисколько не понесли от нас вреда.
7:9  νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ἀλλ᾽ ὅτι ἐλυπήθητε εἰς μετάνοιαν· ἐλυπήθητε γὰρ κατὰ θεόν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν.
7:9. νῦν (now) χαίρω, (I-joy,"οὐχ (not) ὅτι (to-which-a-one) ἐλυπήθητε, (ye-were-saddened-unto,"ἀλλ' (other) ὅτι (to-which-a-one) ἐλυπήθητε (ye-were-saddened-unto) εἰς (into) μετάνοιαν, (to-a-considering-with-unto,"ἐλυπήθητε (ye-were-saddened-unto) γὰρ (therefore) κατὰ (down) θεόν, (to-a-Deity,"ἵνα (so) ἐν (in) μηδενὶ (unto-lest-moreover-one) ζημιωθῆτε (ye-might-have-been-en-damage-belonged) ἐξ (out) ἡμῶν. (of-us)
7:9. nunc gaudeo non quia contristati estis sed quia contristati estis ad paenitentiam contristati enim estis secundum Deum ut in nullo detrimentum patiamini ex nobisNow I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing.
9. Now I rejoice, not that ye were made sorry, but that ye were made sorry unto repentance: for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.
7:9. now I am glad: not because you were sorrowful, but because you were sorrowful unto repentance. For you became sorrowful for God, so that you might not suffer any harm from us.
7:9. 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.
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:

9: Теперь я радуюсь не потому, что вы опечалились, но что вы опечалились к покаянию; ибо опечалились ради Бога, так что нисколько не понесли от нас вреда.
7:9  νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ἀλλ᾽ ὅτι ἐλυπήθητε εἰς μετάνοιαν· ἐλυπήθητε γὰρ κατὰ θεόν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν.
7:9. nunc gaudeo non quia contristati estis sed quia contristati estis ad paenitentiam contristati enim estis secundum Deum ut in nullo detrimentum patiamini ex nobis
Now I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing.
7:9. now I am glad: not because you were sorrowful, but because you were sorrowful unto repentance. For you became sorrowful for God, so that you might not suffer any harm from us.
7:9. 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.
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Adam Clarke: Commentary on the Bible - 1831
7:9: 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.
Albert Barnes: Notes on the Bible - 1834
7:9: Now I rejoice, not that ye were made sorry ... - I have no pleasure in giving pain to anyone, or in witnessing the distress of any. When people are brought to repentance under the preaching of the gospel, the ministers of the gospel do not find pleasure in their grief as such. They are not desirous of making people unhappy by calling them to repentance, and they have no pleasure in the deep distress of mind which is often produced by their preaching, in itself considered. It is only because such sorrow is an indication of their return to God, and will be followed by happiness and by the fruits of good living, that they find any pleasure in it, or that they seek to produce it.
But that ye sorrowed to repentance - It was not mere grief; it was not sorrow producing melancholy, gloom, or despair; it was not sorrow which led you to be angry at him who had reproved you for your errors - as is sometimes the case with the sorrow that is produced by reproof; but it was sorrow that led to a change and reformation. It was sorrow that was followed by a putting away of the evil for the existence of which there had been occasion to reprove you. The word rendered here as "repentance" (μετάνοιαν metanoian) is a different word from that which, in Co2 7:8, is rendered "I did repent," and indicates a different state of mind. It properly means a change of mind or purpose; compare Heb 12:7. It denotes a change for the better; a change of mind that is durable and productive in its consequences; a change which amounts to a permanent reformation; see Campbell's Diss. ut supra. The sense here is, that it produced a change, a reformation. It was such sorrow for their sin as to lead them to reform and to put away the evils which had existed among them. It was this fact, and not that they had been made sorry, that led Paul to rejoice.
After a godly manner - Margin, "according to God;" see the note on the next verse.
That ye might receive damage by us in nothing - The Greek word rendered "receive damage" (ζημιωθῆτε zē miō thē te) means properly to bring loss upon anyone; to receive loss or detriment; see the note on Co1 3:15; compare Phi 3:8. The sense here seems to be, "So that on the whole no real injury was done you in any respect by me. You were indeed put to pain and grief by my reproof. You sorrowed. But it has done you no injury on the whole. It has been a benefit to you. If you had not reformed, if you had been pained without putting away the sins for which the reproof was administered, if it had been mere grief without any proper fruit, you might have said that you would have suffered a loss of happiness, or you might have given me occasion to inflict severer discipline. But now you are gainers in happiness by all the sorrow which I have caused." Sinners are gainers in happiness in the end by all the pain of repentance produced by the preaching of the gospel. No man suffers loss by being told of his faults if he repents; and people are under the highest obligations to those faithful ministers and other friends who tell them of their errors, and who are the means of bringing them to true repentance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: I rejoice: Co2 7:6, Co2 7:7, Co2 7:10; Ecc 7:3; Jer 31:18-20; Zac 12:10; Luk 15:7, Luk 15:10, Luk 15:17-24, Luk 15:32; Act 20:21
after a godly manner: or, according to God, Co2 7:10, Co2 7:11, Co2 1:12 *Gr.
that ye: Co2 2:16, Co2 10:8-10, Co2 13:8-10; Isa 6:9-11
Geneva 1599
Now I rejoice, not that ye were made sorry, but that ye sorrowed to (f) repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
(f) In that this sorrow did you much good in leading you to amend your obscene behaviour and sins.
John Gill
Now I rejoice, not that ye were made sorry,.... Their grief and sorrow, as a natural passion, was no matter or cause of joy to him; nor was this what he sought after, being what he could take no real pleasure in; for so far as that was a pain to them, it was a pain to him:
but that ye sorrowed to repentance; their sorrow issued in true evangelical repentance, and this was the ground of his rejoicing; for as there is joy in heaven among the angels, at the repentance of a sinner, so there is joy in the church below, among the saints and ministers of the Gospel, when either sinners are brought in, or backsliders returned by repentance:
for ye were made sorry after a godly sort; what gave him so much joy and satisfaction was, that their sorrow was of the right sort; it was a godly sorrow, they sorrowed after; or according to God, according to the will of God, and for sin, as it was committed against him; it was a sorrow that God wrought in them:
that ye might receive damage by us in nothing; what added to his pleasure was, that his writing to them, and the effect it produced, had not been in the least detrimental to them; things had worked so kindly, and this sorrow had wrought in such a manner, that they were not hurt in their souls, but profited; nor in their church state, they had not lost one member by it; nay, the offender himself, which was the occasion of all this trouble, was recovered and restored by these means.
Robert Jamieson, A. R. Fausset and David Brown
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 (Rom 14:22; 1Pet 4:6).
that--Translate in Greek order, "to the end that (compare 2Cor 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" (2Cor 7:10).
7:107:10: Զի որ ըստ Աստուծոյն տրտմութիւն է, ապաշխարութիւն ՚ի փրկութիւն առանց զղջանալո՛յ գործէ. իսկ աշխարհի տրտմութիւն՝ մա՛հ գործէ[4067]։ [4067] Ոմանք. Զի որ ըստ Աստուծոյ տրտ՛՛։
10 որովհետեւ տրտմութիւնը, ըստ Աստծու ուզածի, ապաշխարութիւն է առաջ բերում փրկութեան համար, որը զղջում չի պատճառում. իսկ աշխարհի տրտմութիւնը մահ է առաջ բերում:
10 Վասն զի Աստուծոյ ուզածին պէս եղած տրտմութիւնը փրկութեան համար ապաշխարութեան կ’առաջնորդէ, որ չի զղջացներ. բայց աշխարհի տրտմութիւնը մահ կը պատճառէ։
Զի որ ըստ Աստուծոյն տրտմութիւն է` ապաշխարութիւն ի փրկութիւն առանց զղջանալոյ գործէ, իսկ աշխարհի տրտմութիւն մահ գործէ:

7:10: Զի որ ըստ Աստուծոյն տրտմութիւն է, ապաշխարութիւն ՚ի փրկութիւն առանց զղջանալո՛յ գործէ. իսկ աշխարհի տրտմութիւն՝ մա՛հ գործէ[4067]։
[4067] Ոմանք. Զի որ ըստ Աստուծոյ տրտ՛՛։
10 որովհետեւ տրտմութիւնը, ըստ Աստծու ուզածի, ապաշխարութիւն է առաջ բերում փրկութեան համար, որը զղջում չի պատճառում. իսկ աշխարհի տրտմութիւնը մահ է առաջ բերում:
10 Վասն զի Աստուծոյ ուզածին պէս եղած տրտմութիւնը փրկութեան համար ապաշխարութեան կ’առաջնորդէ, որ չի զղջացներ. բայց աշխարհի տրտմութիւնը մահ կը պատճառէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: Ибо печаль ради Бога производит неизменное покаяние ко спасению, а печаль мирская производит смерть.
7:10  ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται.
7:10. ἡ (The-one) γὰρ (therefore) κατὰ (down) θεὸν (to-a-Deity) λύπη (a-saddening) μετάνοιαν (to-a-considering-with-unto) εἰς (into) σωτηρίαν (to-a-savioring-unto) ἀμεταμέλητον (to-un-concerned-with) ἐργάζεται : ( it-worketh-to ) ἡ (the-one) δὲ (moreover) τοῦ (of-the-one) κόσμου (of-a-configuration) λύπη (a-saddening) θάνατον (to-a-death) κατεργάζεται . ( it-worketh-down-to )
7:10. quae enim secundum Deum tristitia est paenitentiam in salutem stabilem operatur saeculi autem tristitia mortem operaturFor the sorrow that is according to God worketh penance, steadfast unto salvation: but the sorrow of the world worketh death.
10. For godly sorrow worketh repentance unto salvation, which bringeth no regret: but the sorrow of the world worketh death.
7:10. For the sorrow that is according to God accomplishes a repentance which is steadfast unto salvation. But the sorrow that is of the world accomplishes death.
7:10. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death:

10: Ибо печаль ради Бога производит неизменное покаяние ко спасению, а печаль мирская производит смерть.
7:10  ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται.
7:10. quae enim secundum Deum tristitia est paenitentiam in salutem stabilem operatur saeculi autem tristitia mortem operatur
For the sorrow that is according to God worketh penance, steadfast unto salvation: but the sorrow of the world worketh death.
7:10. For the sorrow that is according to God accomplishes a repentance which is steadfast unto salvation. But the sorrow that is of the world accomplishes death.
7:10. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:10: 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.
Albert Barnes: Notes on the Bible - 1834
7:10: For godly sorrow - "Sorrow according to God" (Ἡ γὰρ κατὰ Θεὸν λύπη Hē gar kata Theon lupē). 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:
(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."
(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, 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.
(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.
Worketh repentance - 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.
Not to be repented of - (ἀμεταμέλητον ametamelē ton); see the note on Co2 7:8. 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.
But the sorrow of the world - 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:
(1) Sorrow arising from losses of property and friends, and from disappointment.
(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.
(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.
Worketh death - Tends to death, spiritual, temporal, and eternal. It does not tend to life.
(1) it produces distress only. It is attended with no consolation.
(2) it tends to break the spirit, to destroy the peace, and to mar the happiness.
(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.
(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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: repentance: Co2 12:21; Sa2 12:13; Kg1 8:47-50; Job 33:27, Job 33:28; Jer 31:9; Eze 7:16; Eze 18:27-30; Jon 3:8, Jon 3:10; Mat 21:28-32, Mat 26:75; Luk 15:10, Luk 18:13; Act 3:19, Act 11:18; Ti2 2:25, Ti2 2:26
the sorrow: The sorrow of carnal men about worldly objects, loss of fortune, fame, or friends; which, being separated from the fear and love of God, and faith in his providence and mercy, frequently drinks up their spirits, breaks their proud, rebellious hearts, or drives them to lay desperate hands on themselves. Gen 4:13-15, Gen 30:1; Sa1 30:6; Sa2 13:4, Sa2 17:23; Kg1 21:4; Pro 15:13, Pro 15:15; Pro 17:22, Pro 18:14; Jon 4:9; Mat 27:4, Mat 27:5; Heb 12:17
Geneva 1599
For (g) godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
(g) God's sorrow occurs when we are not terrified with the fear of punishment, but because we feel we have offended God our most merciful Father. Contrary to this there is another sorrow, that only fears punishment, or when a man is vexed for the loss of some worldly goods. The fruit of the first is repentance, and the fruit of the second is desperation, unless the Lord quickly helps.
John Gill
For godly sorrow worketh repentance unto salvation,.... 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, , "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
not to be repented of; 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 Acts 11:18. This sorrow is likewise illustrated by its contrary,
but the sorrow of the world worketh death; 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.
John Wesley
The sorrow of the world - Sorrow that arises from worldly considerations. Worketh death - Naturally tends to work or occasion death, temporal, spiritual, and eternal.
Robert Jamieson, A. R. Fausset and David Brown
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 Rom 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 2Cor 4:17; also see on 2Cor 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 9:27-30; and Saul, 1Kings 15:23-30. Compare Is 9:13; Rev_ 16:10-11. Contrast David's "godly sorrow," 2Kings 12:13, and Peter's, Mt 26:75.
7:117:11: Արդ՝ նոյն իսկ որ ըստ Աստուծոյն տրտմեցարուք, ո՛րչափ ինչ փոյթ գործեաց ՚ի ձեզ, կամ աղերս, կամ սաստ, կամ երկեւղ, կամ անձուկ, կամ նախանձ, կամ վրէժխնդրութիւն. քանզի յամենայնի ընծայեցուցէք զանձինս ձեր՝ սուրբս լինել յիրիդ յայդմիկ[4068]։ [4068] Ոմանք. Որ ըստ Աստուծոյ տրտ՛՛։
11 Արդ, քանի որ ըստ Աստծու ուզածի տրտմեցիք, այդ բանը ի՜նչ փութկոտութիւն արթնացրեց մեր մէջ, կամ ի՜նչ արդարացում կամ սաստ կամ երկիւղ կամ տենչանք կամ նախանձախնդրութիւն կամ վրէժխընդրութիւն. արդարեւ ամէն ինչում դուք ձեզ ցոյց տուիք, թէ մաքուր էք այդ հարցում:
11 Քանզի դուք Աստուծոյ ուզածին պէս տրտմեցաք, ձեր մէջ ո՛րչափ սրտմտութիւն, ո՛րչափ վախ, ո՛րչափ բաղձանք, ո՛րչափ նախանձախնդրութիւն, ո՛րչափ վրէժխնդրութիւն յառաջ բերիք. ամէն կերպով ինքզինքնիդ ցուցուցիք թէ այդ բանին մէջ մաքուր էք։
Արդ նոյն իսկ որ ըստ Աստուծոյն տրտմեցարուք, ո՛րչափ ինչ փոյթ գործեաց ի ձեզ, կամ աղերս, կամ սաստ, կամ երկեւղ, կամ անձուկ, կամ նախանձ, կամ վրէժխնդրութիւն. քանզի յամենայնի ընծայեցուցէք զանձինս ձեր սուրբս լինել յիրիդ յայդմիկ:

7:11: Արդ՝ նոյն իսկ որ ըստ Աստուծոյն տրտմեցարուք, ո՛րչափ ինչ փոյթ գործեաց ՚ի ձեզ, կամ աղերս, կամ սաստ, կամ երկեւղ, կամ անձուկ, կամ նախանձ, կամ վրէժխնդրութիւն. քանզի յամենայնի ընծայեցուցէք զանձինս ձեր՝ սուրբս լինել յիրիդ յայդմիկ[4068]։
[4068] Ոմանք. Որ ըստ Աստուծոյ տրտ՛՛։
11 Արդ, քանի որ ըստ Աստծու ուզածի տրտմեցիք, այդ բանը ի՜նչ փութկոտութիւն արթնացրեց մեր մէջ, կամ ի՜նչ արդարացում կամ սաստ կամ երկիւղ կամ տենչանք կամ նախանձախնդրութիւն կամ վրէժխընդրութիւն. արդարեւ ամէն ինչում դուք ձեզ ցոյց տուիք, թէ մաքուր էք այդ հարցում:
11 Քանզի դուք Աստուծոյ ուզածին պէս տրտմեցաք, ձեր մէջ ո՛րչափ սրտմտութիւն, ո՛րչափ վախ, ո՛րչափ բաղձանք, ո՛րչափ նախանձախնդրութիւն, ո՛րչափ վրէժխնդրութիւն յառաջ բերիք. ամէն կերպով ինքզինքնիդ ցուցուցիք թէ այդ բանին մէջ մաքուր էք։
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: Ибо то самое, что вы опечалились ради Бога, смотрите, какое произвело в вас усердие, какие извинения, какое негодование [на виновного], какой страх, какое желание, какую ревность, какое взыскание! По всему вы показали себя чистыми в этом деле.
7:11  ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ θεὸν λυπηθῆναι πόσην κατειργάσατο ὑμῖν σπουδήν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν· ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τῶ πράγματι.
7:11. ἰδοὺ ( Thou-should-have-had-seen ) γὰρ (therefore,"αὐτὸ (it) τοῦτο (the-one-this) τὸ (the-one) κατὰ (down) θεὸν (to-a-Deity) λυπηθῆναι (to-have-been-saddened-unto) πόσην (to-whither-which) κατειργάσατο ( it-down-worked-to ) ὑμῖν (unto-ye) σπουδήν, (to-a-hastening,"ἀλλὰ (other) ἀπολογίαν, (to-a-fortheeing-off-unto,"ἀλλὰ (other) ἀγανάκτησιν, (to-an-excess-vexing,"ἀλλὰ (other) φόβον, (to-a-fearee,"ἀλλὰ (other) ἐπιπόθησιν, (to-a-yearning-upon,"ἀλλὰ (other) ζῆλον, (to-a-craving,"ἀλλὰ (other) ἐκδίκησιν: (to-a-coursing-out) ἐν (in) παντὶ (unto-all) συνεστήσατε (ye-stood-together) ἑαυτοὺς (to-selves) ἁγνοὺς ( to-pure ) εἶναι (to-be) τῷ (unto-the-one) πράγματι. (unto-a-practicing-to)
7:11. ecce enim hoc ipsum secundum Deum contristari vos quantam in vobis operatur sollicitudinem sed defensionem sed indignationem sed timorem sed desiderium sed aemulationem sed vindictam in omnibus exhibuistis vos incontaminatos esse negotioFor behold this selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you: yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge. In all things you have shewed yourselves to be undefiled in the matter.
11. For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging! In everything ye approved yourselves to be pure in the matter.
7:11. So consider this same idea, being sorrowful according to God, and what great solicitude it accomplishes in you: including protection, and indignation, and fear, and desire, and zeal, and vindication. In all things, you have shown yourselves to be uncorrupted by this sorrow.
7:11. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, [what] clearing of yourselves, yea, [what] indignation, yea, [what] fear, yea, [what] vehement desire, yea, [what] zeal, yea, [what] revenge! In all [things] ye have approved yourselves to be clear in this matter.
For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, [what] clearing of yourselves, yea, [what] indignation, yea, [what] fear, yea, [what] vehement desire, yea, [what] zeal, yea, [what] revenge! In all [things] ye have approved yourselves to be clear in this matter:

11: Ибо то самое, что вы опечалились ради Бога, смотрите, какое произвело в вас усердие, какие извинения, какое негодование [на виновного], какой страх, какое желание, какую ревность, какое взыскание! По всему вы показали себя чистыми в этом деле.
7:11  ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ θεὸν λυπηθῆναι πόσην κατειργάσατο ὑμῖν σπουδήν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν· ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τῶ πράγματι.
7:11. ecce enim hoc ipsum secundum Deum contristari vos quantam in vobis operatur sollicitudinem sed defensionem sed indignationem sed timorem sed desiderium sed aemulationem sed vindictam in omnibus exhibuistis vos incontaminatos esse negotio
For behold this selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you: yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge. In all things you have shewed yourselves to be undefiled in the matter.
7:11. So consider this same idea, being sorrowful according to God, and what great solicitude it accomplishes in you: including protection, and indignation, and fear, and desire, and zeal, and vindication. In all things, you have shown yourselves to be uncorrupted by this sorrow.
7:11. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, [what] clearing of yourselves, yea, [what] indignation, yea, [what] fear, yea, [what] vehement desire, yea, [what] zeal, yea, [what] revenge! In all [things] ye have approved yourselves to be clear in this matter.
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Adam Clarke: Commentary on the Bible - 1831
7:11: What carefulness it wrought in you - Carefulness of obeying my directions, Co2 7:15; yea, what clearing of yourselves from guilt by inflicting censures on the guilty person, and putting away evil from among you, Co1 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, Co1 4:21; yea, what vehement desire to rectify what was amiss in this matter, Co2 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.
Albert Barnes: Notes on the Bible - 1834
7:11: For behold this self-same thing - For see in your own case the happy effects of godly sorrow. See the effects which it produced; see an illustration of what it is suited to produce. The construction is, "For lo! this very thing, to wit, your sorrowing after a godly manner, wrought carefulness, clearing of yourselves," etc. The object of Paul is to illustrate the effects of godly sorrow, to which he had referred in Co2 7:10. He appeals, therefore, to their own case, and says that it was beautifully illustrated among themselves.
What carefulness - (σπουδήν spoudē n). This word properly denotes "speed, haste;" then diligence, earnest effort, forwardness. Here it is evidently used to denote the diligence and the great anxiety which they manifested to remove the evils which existed among them. They went to work to remove them. They did not sit down to mourn over them merely, nor did they wait for God to remove them, nor did they plead that they could do nothing, but they set about the work as though they believed it might be done. When people are thoroughly convinced of sin, they will set about removing it with the utmost diligence. They will feel that this can be done, and must be done, or that the soul will be lost.
What clearing of yourselves - (ἀπολογίαν apologian). Apology. This word properly means a plea or defense before a tribunal or elsewhere; Act 22:1; Ti2 4:16. Tyndale renders it, "Yea, it caused you to clear yourselves." The word here properly means "apology" for what had been done; and it probably refers here to the effort which would be made by the sounder part of the church to clear themselves from blame in what had occurred. It does not mean that the guilty, when convicted of sin, will attempt to vindicate themselves and to apologize to God for what they had done; but it means that the church at Corinth were anxious to state to Titus all the mitigating circumstances of the case: they showed great solicitude to free themselves, as far as could be done, from blame; they were anxious, as far as could be, to show that they had not approved of what had occurred, and perhaps that it had occurred only because it could not have been pRev_ented. We are not to suppose that all the things here referred to occurred in the same individuals, and that the same persons precisely evinced diligence, and made the apology, etc. It was done by the church; all evinced deep feeling; but some manifested it in one way, and some in another. The whole church was roused, and all felt, and all endeavored in the proper way to free themselves from the blame, and to remove the evil from among them.
Yea, what indignation - Indignation against the sin, and perhaps against the persons who had drawn down the censure of the apostle. One effect of true repentance is to produce decided hatred of sin. It is not mere regret, or sorrow, it is positive hatred. There is a deep indignation against it as an evil and a bitter thing.
Yea, what fear - Fear lest the thing should be repeated. Fear lest it should not be entirely removed. Or it may possibly mean fear of the displeasure of Paul, and of the punishment which would be inflicted if the evil were not removed. But it more probably refers to the anxious state of mind that the whole evil might be corrected, and to the dread of having any vestige of the evil remaining among them.
Yea, what vehement desire - This may either mean their fervent wish to remove the cause of complaint, or their anxious desire to see the apostle. It is used in the latter sense in Co2 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 Rev_enge! - Tyndale renders this: "it caused punishment." The idea is, that they immediately set about the work of inflicting punishment on the offender. The word used here (ἐκδίκησις ekdikē sis) probably denotes "maintenance of right, protection;" then it is used in the sense of avengement, or vengeance; and then of penal retribution or punishment; see Luk 21:22; Th2 1:8; Pe1 2:14.
In all things ... - The sense of this is, "You have entirely acquitted yourselves of blame in this business." The apostle does not mean that none of them had been to blame, or that the church had been free from fault, for a large part of his former Epistle is occupied in reproving them for their faults in this business, but he means that by their zeal and their readiness to take away the cause of complaint, they had removed all necessity of further blame, and had pursued such a course as entirely to meet his approbation. They had cleared themselves of any further blame in this business, and had become, so far as this was concerned, "clear" (ἁγνοὺς hagnous) or pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: that: Co2 7:9; Isa 66:2; Zac 12:10-14; Co1 5:2
carefulness: Co2 7:7; Co1 12:25; Tit 3:8
clearing: Gen 44:6, Gen 44:7; Co1 5:13; Eph 5:11; Ti1 5:21, Ti1 5:22
indignation: Sa2 12:5-7; Neh 5:6-13, Neh 13:25; Job 42:6; Jer 31:18-20; Dan 6:14; Mar 3:5; Eph 4:26
fear: Co2 7:1; Psa 2:11; Pro 14:16, Pro 28:14; Rom 11:20; Phi 2:12; Heb 4:1, Heb 12:15, Heb 12:16; Pe1 1:17; Jde 1:23
vehement: Psa 38:9, Psa 42:1, Psa 130:6, Psa 145:19; Sol 8:6; Isa 26:8; Pe1 2:2
zeal: Co2 9:2; Psa 69:9, Psa 119:139; Joh 2:17; Act 17:16
Rev_enge: Psa 35:13; Mat 5:29, Mat 5:30; Mar 9:43-48; Rev 3:19
approved: Co2 6:4, Co2 13:7; Rom 14:18; Ti2 2:15
John Gill
For behold, this selfsame thing, that ye sorrowed after a godly sort,.... The apostle proceeds to describe godly sorrow by its effects, which are so many evidences of the sincerity and genuineness of it; some of the things mentioned are peculiar to the case of the Corinthians, and others common to evangelical repentance in any:
what carefulness it wrought in you; to remove the incestuous person from communion with them, which they were very negligent of before; to sin no more after this sort; to keep up, for the future, a more strict and regular discipline in the church; to perform good works in general, and not to offend God:
yea, what clearing of yourselves; not by denying the fact, or lessening, or defending it; but by acknowledging their neglect, praying it might be overlooked, declaring that they were not partakers of the sin; nor did they approve of it, but disliked and abhorred it, and were highly pleased with the method the apostle advised to:
yea, what indignation; not against the person of the offender, but against his sin; and not his only but their own too, in not appearing against him, and taking notice of him sooner; and particularly that they should act in such a manner, as to deserve the just rebuke of the apostle:
yea, what fear; not of hell and damnation, as in wicked men and devils, who repent not; but of God, and of grieving his ministers; and lest the corruption should spread in the church, as the apostle had suggested, "a little leaven leavens the whole lump";
yea, what vehement desire; of seeing the apostle; of giving him full satisfaction; of behaving in quite another manner for the time to come; and to be kept from evil, and to honour God by a becoming conversation:
yea, what zeal; for God and his glory; for restoring the discipline of the church: for the doctrines of the Gospel; for the ordinances of Christ's house; for the supporting the character of the apostle, and other ministers of the word, against the false apostles:
yea, what revenge; not of persons in a private way, vengeance belongs to God; but of all disobedience, particularly that of the unhappy criminal among them, which has shown in the punishment inflicted on him by many:
in all things ye have approved yourselves to be clear in this matter; of the incestuous person: it appeared plainly that they did not consent to, and approve of his sin; and though at first they were unconcerned about it, did not mourn over it as they ought, nor make such haste to deal with the offender as they should, yet having discovered true repentance for their sloth, negligence, and indulgence, they are acquitted, and stand, in the apostle's view of them, as if they had not offended.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Confirmation of 2Cor 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], (1Cor 4:2, 1Cor 4:19-21).
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 (1Cor 4:19; 1Cor 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].
Rev_enge--Translate, "Exacting of punishment" (1Cor 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 2Cor 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 (1Cor 5:2, 1Cor 5:6) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.
7:127:12: Ապա ուրեմն՝ թէ եւ գրեցի ես առ ձեզ, ո՛չ վասն ա՛յնորիկ որ զրկեացն, եւ ո՛չ վասն ա՛յնորիկ որ զրկեցա՛ւն. այլ վասն յայտնի՛ լինելոյ փութոյն ձերոյ որ վասն մեր՝ առ ձեզ առաջի Աստուծոյ[4069]։ [4069] Ոմանք. Վասն այսորիկ որ զրկ՛՛։ Ոսկան. Փութոյն մերոյ զոր ունիմք վասն ձեր առաջի Աստուծոյ։
12 Ապա ուրեմն, եթէ ես ձեզ գրեցի էլ, չգրեցի զրկանք պատճառողի եւ ոչ էլ զրկանք կրողի համար, այլ որպէսզի յայտնի լինի Աստծու առաջ մեր նկատմամբ ձեր ունեցած հոգածութիւնը:
12 Ուրեմն այն որ ես ձեզի գրեցի, ո՛չ թէ զրկանքը ընողին համար էր եւ ո՛չ ալ զրկանքը կրողին համար, հապա որպէս զի ձեր վրայ ունեցած մեր հոգածութիւնը յայտնի ըլլայ Աստուծոյ առջեւ։
Ապա ուրեմն թէ եւ գրեցի ես առ ձեզ, ոչ վասն այնորիկ որ զրկեացն, եւ ոչ վասն այնորիկ որ զրկեցաւն, այլ վասն յայտնի լինելոյ փութոյն [31]ձերոյ որ վասն [32]մեր առ ձեզ առաջի Աստուծոյ:

7:12: Ապա ուրեմն՝ թէ եւ գրեցի ես առ ձեզ, ո՛չ վասն ա՛յնորիկ որ զրկեացն, եւ ո՛չ վասն ա՛յնորիկ որ զրկեցա՛ւն. այլ վասն յայտնի՛ լինելոյ փութոյն ձերոյ որ վասն մեր՝ առ ձեզ առաջի Աստուծոյ[4069]։
[4069] Ոմանք. Վասն այսորիկ որ զրկ՛՛։ Ոսկան. Փութոյն մերոյ զոր ունիմք վասն ձեր առաջի Աստուծոյ։
12 Ապա ուրեմն, եթէ ես ձեզ գրեցի էլ, չգրեցի զրկանք պատճառողի եւ ոչ էլ զրկանք կրողի համար, այլ որպէսզի յայտնի լինի Աստծու առաջ մեր նկատմամբ ձեր ունեցած հոգածութիւնը:
12 Ուրեմն այն որ ես ձեզի գրեցի, ո՛չ թէ զրկանքը ընողին համար էր եւ ո՛չ ալ զրկանքը կրողին համար, հապա որպէս զի ձեր վրայ ունեցած մեր հոգածութիւնը յայտնի ըլլայ Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: Итак, если я писал к вам, то не ради оскорбителя и не ради оскорбленного, но чтобы вам открылось попечение наше о вас пред Богом.
7:12  ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος, ἀλλ᾽ ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ.
7:12. ἄρα (Thus) εἰ (if) καὶ (and) ἔγραψα (I-scribed) ὑμῖν, (unto-ye,"οὐχ (not) ἕνεκεν (in-out-in) τοῦ (of-the-one) ἀδικήσαντος, (of-having-un-coursed-unto,"[ἀλλ'] "[other]"οὐδὲ (not-moreover) ἕνεκεν (in-out-in) τοῦ (of-the-one) ἀδικηθέντος, (of-having-been-un-coursed-unto,"ἀλλ' (other) ἕνεκεν (in-out-in) τοῦ (of-the-one) φανερωθῆναι (to-have-been-en-manifested) τὴν (to-the-one) σπουδὴν (to-a-hastening) ὑμῶν (of-ye) τὴν (to-the-one) ὑπὲρ (under) ἡμῶν (of-us) πρὸς (toward) ὑμᾶς (to-ye) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
7:12. igitur et si scripsi vobis non propter eum qui fecit iniuriam nec propter eum qui passus est sed ad manifestandam sollicitudinem nostram quam pro vobis habemus ad vos coram DeoWherefore although I wrote to you, it was not for his sake that did the wrong, nor for him that suffered it: but to manifest our carefulness that we have for you
12. So although I wrote unto you, not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be made manifest unto you in the sight of God.
7:12. And so, though I wrote to you, it was not because of him who caused the injury, nor because of him who suffered from it, but so as to manifest our solicitude, which we have for you before God.
7:12. Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you:

12: Итак, если я писал к вам, то не ради оскорбителя и не ради оскорбленного, но чтобы вам открылось попечение наше о вас пред Богом.
7:12  ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος, ἀλλ᾽ ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ.
7:12. igitur et si scripsi vobis non propter eum qui fecit iniuriam nec propter eum qui passus est sed ad manifestandam sollicitudinem nostram quam pro vobis habemus ad vos coram Deo
Wherefore although I wrote to you, it was not for his sake that did the wrong, nor for him that suffered it: but to manifest our carefulness that we have for you
7:12. And so, though I wrote to you, it was not because of him who caused the injury, nor because of him who suffered from it, but so as to manifest our solicitude, which we have for you before God.
7:12. Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Case of Incestuous Person.A. D. 57.
12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. 13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. 14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. 15 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. 16 I rejoice therefore that I have confidence in you in all things.

In these verses the apostle endeavours to comfort the Corinthians, upon whom his admonitions had had such good effect. And in order thereto, 1. He tells them he had a good design in his former epistle, which might be thought severe, v. 12. It was not chiefly for his cause that did the wrong, not only for his benefit, much less merely that he should be punished; nor was it merely for his cause that suffered wrong, namely, the injured father, and that he might have what satisfaction could be given him; but it was also to manifest his great and sincere concern and care for them, for the whole church, lest that should suffer by letting such a crime, and the scandal thereof, remain among them without due remark and resentment. 2. He acquaints them with the joy of Titus as well as of himself upon the account of their repentance and good behaviour. Titus was rejoiced, and his spirit refreshed, with their comfort, and this comforted and rejoiced the apostle also (v. 13); and, as Titus was comforted while he was with them, so when he remembered his reception among them, expressing their obedience to the apostolical directions, and their fear and trembling at the reproofs that were given them, the thoughts of these things inflamed and increased his affections to them, v. 15. Note, Great comfort and joy follow upon godly sorrow. As sin occasions general grief, so repentance and reformation occasion general joy. Paul was glad, and Titus was glad, and the Corinthians were comforted, and the penitent ought to be comforted; and well may all this joy be on earth, when there is joy in heaven over one sinner that repenteth. 3. He concludes this whole matter with expressing the entire confidence he had in them: He was not ashamed of his boasting concerning them to Titus (v. 14); for he was not disappointed in his expectation concerning them, which he signified to Titus, and he could now with great joy declare what confidence he still had in them as to all things, that he did not doubt of their good behaviour for the time to come. Note, It is a great comfort and joy to a faithful minister to have to do with a people whom he can confide in, and who he has reason to hope will comply with every thing he proposes to them that is for the glory of God, the credit of the gospel, and their advantage.
Adam Clarke: Commentary on the Bible - 1831
7:12: 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.
Albert Barnes: Notes on the Bible - 1834
7:12: Wherefore, though I wrote unto you ... - In this verse Paul states the main reason why he had written to them on the subject. It was not principally on account of the man who had done the wrong, or of him who had been injured; but it was from tender anxiety for the whole church, and in order to show the deep interest which he had in their welfare.
Not for his cause that had done the wrong - Not mainly, or principally on account of the incestuous person; Co1 5:1. It was not primarily with reference to him as an individual that I wrote, but from a regard to the whole church.
Nor for his cause that suffered wrong - Not merely that the wrong which he had suffered might be rectified, and that his rights might be restored, valuable and desirable as was that object. The offence was that a man had taken his father's wife as his own Co1 5:1, and the person injured, therefore, was his father. It is evident from this passage, I think, that the father was living at the time when Paul wrote this Epistle.
But that our care ... - I wrote mainly that I might show the deep interest which I had in the church at large, and my anxiety that it might not suffer by the misconduct of any of its members. It is from a regard to the welfare of the whole earth that discipline should be administered, and not simply with reference to an individual who has done wrong, or an individual who is injured. In church discipline such private interests are absorbed in the general interest of the church at large.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: I did: Co2 2:9; Co1 5:1
that our: Co2 2:4, Co2 2:17, Co2 11:11, Co2 11:28; Ti1 3:5
Geneva 1599
Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the (h) sight of God might appear unto you.
(h) It was neither fake nor counterfeit, but such as I dare give account of before God.
John Gill
Wherefore, though l wrote unto you,.... Meaning in his former epistle, with so much sharpness and severity, and as may have been thought too much:
I did it not for his cause that had done the wrong; not for the sake of the incestuous person only and chiefly, not merely for his correction and restoration; though these things were intended, and earnestly desired by the apostle:
nor for his cause that suffered wrong: that is, the father of the incestuous person, who had been injured by this wicked action; it was not only or merely out of favour and respect to him, and that some compensation should be made to him in a church way, by detesting the crime, casting out the offender, and declaring themselves on the side of the injured person, and against him that had done the injury:
but that our care for you, in the sight of God, might appear unto you: some copies, and the Complutensian edition, and the Syriac, Arabic, and Ethiopic versions, read, "that your care for us", &c. and then the sense is, that you might have an opportunity of showing your affection for us, your regard to us, how readily you obey us in all things; but the other reading is to be preferred, the meaning of which is, that the apostle in writing did not so much consult and regard the private good of any particular person, either the injurer or the injured, though these were not out of his view; but he wrote in the manner he did, chiefly that it might be manifest what a concern he had for the good and welfare of the whole church; lest that should be corrupted, and receive any damage from such a notorious delinquent being tolerated or connived at among them; and that it was such a care and concern as was real, hearty, and sincere, was well known to God, and for the truth of which he could appeal to him.
John Wesley
It was not only, or chiefly, for the sake of the incestuous person, or of his father; but to show my care over you.
Robert Jamieson, A. R. Fausset and David Brown
though I wrote unto you--"making you sorry with my letter" (2Cor 7:8).
his cause that suffered wrong--the father of the incestuous person who had his father's wife (1Cor 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. 2Cor 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.
7:137:13: Վասն այնորիկ մխիթարեա՛լ եմք ՚ի վերայ մխիթարութեանն մերոյ. առաւե՛լ եւս խնդացաք ՚ի վերայ խնդութեանն Տիտոսի. քանզի հանգուցեա՛լ էր հոգի նորա ՚ի ձէնջ ամենեցունց։
13 Ահա թէ ինչու մխիթարուած ենք: Մեր մխիթարութեան վրայ առաւել եւս ուրախացանք Տիտոսի ուրախութեան համար, քանզի նրա հոգին ձեզնից՝ բոլորիցդ հանգիստ էր գտել:
13 Ուստի ասոր համար մենք մխիթարուեցանք եւ շատ աւելի ալ ուրախացանք Տիտոսին ուրախութեանը համար, վասն զի անոր հոգին բոլորէդ հանգստութիւն գտեր էր։
Վասն այնորիկ մխիթարեալ եմք ի վերայ մխիթարութեանն [33]մերոյ. առաւել եւս խնդացաք ի վերայ խնդութեանն Տիտոսի. քանզի հանգուցեալ էր հոգի նորա ի ձէնջ ամենեցունց:

7:13: Վասն այնորիկ մխիթարեա՛լ եմք ՚ի վերայ մխիթարութեանն մերոյ. առաւե՛լ եւս խնդացաք ՚ի վերայ խնդութեանն Տիտոսի. քանզի հանգուցեա՛լ էր հոգի նորա ՚ի ձէնջ ամենեցունց։
13 Ահա թէ ինչու մխիթարուած ենք: Մեր մխիթարութեան վրայ առաւել եւս ուրախացանք Տիտոսի ուրախութեան համար, քանզի նրա հոգին ձեզնից՝ բոլորիցդ հանգիստ էր գտել:
13 Ուստի ասոր համար մենք մխիթարուեցանք եւ շատ աւելի ալ ուրախացանք Տիտոսին ուրախութեանը համար, վասն զի անոր հոգին բոլորէդ հանգստութիւն գտեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:1313: Посему мы утешились утешением вашим; а еще более обрадованы мы радостью Тита, что вы все успокоили дух его.
7:13  διὰ τοῦτο παρακεκλήμεθα. ἐπὶ δὲ τῇ παρακλήσει ἡμῶν περισσοτέρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν·
7:13. διὰ (Through) τοῦτο (to-the-one-this) παρακεκλήμεθα. (we-had-come-to-be-called-beside-unto) Ἐπὶ (Upon) δὲ (moreover) τῇ (unto-the-one) παρακλήσει (unto-a-calling-beside) ἡμῶν (of-us) περισσοτέρως (unto-more-abouted) μᾶλλον (more-such) ἐχάρημεν (we-had-been-joyed) ἐπὶ (upon) τῇ (unto-the-one) χαρᾷ (unto-a-joy) Τίτου, (of-a-Titos,"ὅτι (to-which-a-one) ἀναπέπαυται (it-had-come-to-be-ceased-up,"τὸ (the-one) πνεῦμα (a-currenting-to) αὐτοῦ (of-it,"ἀπὸ (off) πάντων ( of-all ) ὑμῶν: (of-ye)
7:13. ideo consolati sumus in consolatione autem nostra abundantius magis gavisi sumus super gaudium Titi quia refectus est spiritus eius ab omnibus vobisBefore God: therefore we were comforted. But in our consolation we did the more abundantly rejoice for the joy of Titus, because his spirit was refreshed by you all.
13. Therefore we have been comforted: and in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been refreshed by you all.
7:13. Therefore, we have been consoled. But in our consolation, we have rejoiced even more abundantly over the joy of Titus, because his spirit was refreshed by all of you.
7:13. Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.
Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all:

13: Посему мы утешились утешением вашим; а еще более обрадованы мы радостью Тита, что вы все успокоили дух его.
7:13  διὰ τοῦτο παρακεκλήμεθα. ἐπὶ δὲ τῇ παρακλήσει ἡμῶν περισσοτέρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν·
7:13. ideo consolati sumus in consolatione autem nostra abundantius magis gavisi sumus super gaudium Titi quia refectus est spiritus eius ab omnibus vobis
Before God: therefore we were comforted. But in our consolation we did the more abundantly rejoice for the joy of Titus, because his spirit was refreshed by you all.
7:13. Therefore, we have been consoled. But in our consolation, we have rejoiced even more abundantly over the joy of Titus, because his spirit was refreshed by all of you.
7:13. Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Апостол, таким образом, был утешен утешением Коринфян, т. е. тем, какое они ему доставили. Утешило его и то обстоятельство, что посланный им в Коринф Тит нашел там хороший прием. Это Апостолу потому было особенно приятно, что он ранее хвалил Титу Коринфян: он, значить, хвалил их не напрасно. Это дает Апостолу повод еще раз указать на свою истинность в суждениях и поступках. Заключает речь свою Ап. уверенностью в том, что Коринфяне и впредь будут послушны ему, что взаимное доверие между ним и ими будет всегда существовать.
Adam Clarke: Commentary on the Bible - 1831
7:13: 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.
Albert Barnes: Notes on the Bible - 1834
7:13: Therefore we were comforted in your comfort - The phrase "your comfort," here seems to mean the happiness which they had, or might reasonably be expected to have in obeying the directions of Paul, and in the repentance which they had manifested. Paul had spoken of no other consolation or comfort than this; and the idea seems to be that they were a happy people, and would be happy by obeying the commands of God. This fact gave Paul additional joy, and he could not but rejoice that they had removed the cause of the offence, and that they would not thus be exposed to the displeasure of God. Had they not repented and put away the evil, the consequences to them must have been deep distress. As it was, they would be blessed and happy.
And exceedingly the more ... - Titus had been kindly received, and hospitably entertained, and had become much attached to them. This was to Paul an additional occasion of joy; see Co2 7:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: we were: Co2 2:3; Rom 12:15; Co1 12:26, Co1 13:5-7; Phi 2:28; Pe1 3:8
because: Co2 7:15; Rom 15:32; Co1 16:13; Ti2 1:16; Plm 1:20
John Gill
Therefore we were comforted in your comfort,.... In the comfortable situation the church was in; not in their grief and sorrow, as a natural passion, but in the effects of it as a godly sorrow; by which it appeared that their repentance was genuine, and that they were clear in the matter that had given so much trouble; and that things had so well succeeded for the welfare and more comfortable estate of the church for the future. The comfortable estate, flourishing condition, and well being of churches, yield great pleasure and consolation to the ministers of the Gospel: the Vulgate Latin, Syriac, and Ethiopic versions read, "our comfort: yea, and exceedingly the more joyed we, for the joy of Titus"; not only the repentance of the Corinthians, and the blessed effects of that, occasioned joy in the apostle; but what added to it, and increased it the more abundantly, was the joy of Titus, which he had been a partaker of during his stay with them:
because his spirit was refreshed by you all; not by one only, or a few, but by all the members of the church; he was received by them with great respect, provided for in a liberal manner, treated with all humanity and courteousness; and, above all, his mind was eased and filled with an unexpected pleasure, to find them in such an agreeable frame of mind; so sensible of their neglect of duty, so ready to reform, so united in themselves, so affected to the apostle, and so determined to abide by the order, ordinances, and truths of the Gospel, against all false teachers.
Robert Jamieson, A. R. Fausset and David Brown
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 2Cor 7:7).
7:147:14: Զի զինչ եւ պարծեցա՛յ առ նմա վասն ձեր, ո՛չ ամաչեցի. այլ որպէս զամենայն ճշմարտութեամբ խօսեցաք ընդ ձեզ, նո՛յնպէս եւ պարծանքն մեր առ Տի՛տոս ճշմարի՛տ եղեն[4070]։ [4070] Ոմանք. Առ Տիտոսի ճշմարիտք։
14 Եւ եթէ ձեզանով մի փոքր պարծեցայ նրա առաջ, չամաչեցի. այլ, ինչպէս ամէն ինչ ճշմարտութեամբ խօսեցինք ձեզ հետ, նոյնպէս եւ Տիտոսի առաջ մեր պարծանքը ճշմարիտ եղաւ:
14 Վասն զի անոր առջեւ ձեզմով պարծենալուս համար ամօթով չմնացի. հապա ինչպէս ամէն բան ճշմարտութիւնով խօսեցանք ձեզի, նոյնպէս Տիտոսին առջեւ պարծենալնիս ալ ճշմարիտ եղաւ։
Զի զինչ եւ պարծեցայ առ նմա վասն ձեր` ոչ ամաչեցի, այլ որպէս զամենայն ճշմարտութեամբ խօսեցաք ընդ ձեզ, նոյնպէս եւ պարծանքն մեր առ Տիտոս ճշմարիտ եղեն:

7:14: Զի զինչ եւ պարծեցա՛յ առ նմա վասն ձեր, ո՛չ ամաչեցի. այլ որպէս զամենայն ճշմարտութեամբ խօսեցաք ընդ ձեզ, նո՛յնպէս եւ պարծանքն մեր առ Տի՛տոս ճշմարի՛տ եղեն[4070]։
[4070] Ոմանք. Առ Տիտոսի ճշմարիտք։
14 Եւ եթէ ձեզանով մի փոքր պարծեցայ նրա առաջ, չամաչեցի. այլ, ինչպէս ամէն ինչ ճշմարտութեամբ խօսեցինք ձեզ հետ, նոյնպէս եւ Տիտոսի առաջ մեր պարծանքը ճշմարիտ եղաւ:
14 Վասն զի անոր առջեւ ձեզմով պարծենալուս համար ամօթով չմնացի. հապա ինչպէս ամէն բան ճշմարտութիւնով խօսեցանք ձեզի, նոյնպէս Տիտոսին առջեւ պարծենալնիս ալ ճշմարիտ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1414: Итак я не остался в стыде, если чем-либо о вас похвалился перед ним, но как вам мы говорили все истину, так и перед Титом похвала наша оказалась истинною;
7:14  ὅτι εἴ τι αὐτῶ ὑπὲρ ὑμῶν κεκαύχημαι οὐ κατῃσχύνθην, ἀλλ᾽ ὡς πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτως καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ τίτου ἀλήθεια ἐγενήθη.
7:14. ὅτι (to-which-a-one) εἴ (if) τι (to-a-one) αὐτῷ (unto-it) ὑπὲρ (over) ὑμῶν (of-ye) κεκαύχημαι , ( I-had-come-to-boast-unto ,"οὐ (not) κατῃσχύνθην, (I-was-beshamed-down,"ἀλλ' (other) ὡς (as) πάντα ( to-all ) ἐν (in) ἀληθείᾳ (unto-an-un-secluding-of) ἐλαλήσαμεν (we-spoke-unto) ὑμῖν, (unto-ye,"οὕτως (unto-the-one-this) καὶ (and) ἡ (the-one) καύχησις (a-boasting) ἡμῶν (of-us) ἐπὶ (upon) Τίτου (of-a-Titos) ἀλήθεια (an-un-secluding-of) ἐγενήθη. (it-was-became)
7:14. et si quid apud illum de vobis gloriatus sum non sum confusus sed sicut omnia vobis in veritate locuti sumus ita et gloriatio nostra quae fuit ad Titum veritas facta estAnd if I have boasted any thing to him of you, I have not been put to shame: but as we have spoken all things to you in truth, so also our boasting that was made to Titus is found a truth.
14. For if in anything I have gloried to him on your behalf, I was not put to shame; but as we spake all things to you in truth, so our glorying also, which I made before Titus, was found to be truth.
7:14. And if I have gloried in anything to him about you, I have not been put to shame. But, just as we have spoken all things to you in truth, so also our glorying before Titus has been the truth.
7:14. For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which [I made] before Titus, is found a truth.
For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which [I made] before Titus, is found a truth:

14: Итак я не остался в стыде, если чем-либо о вас похвалился перед ним, но как вам мы говорили все истину, так и перед Титом похвала наша оказалась истинною;
7:14  ὅτι εἴ τι αὐτῶ ὑπὲρ ὑμῶν κεκαύχημαι οὐ κατῃσχύνθην, ἀλλ᾽ ὡς πάντα ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτως καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ τίτου ἀλήθεια ἐγενήθη.
7:14. et si quid apud illum de vobis gloriatus sum non sum confusus sed sicut omnia vobis in veritate locuti sumus ita et gloriatio nostra quae fuit ad Titum veritas facta est
And if I have boasted any thing to him of you, I have not been put to shame: but as we have spoken all things to you in truth, so also our boasting that was made to Titus is found a truth.
7:14. And if I have gloried in anything to him about you, I have not been put to shame. But, just as we have spoken all things to you in truth, so also our glorying before Titus has been the truth.
7:14. For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which [I made] before Titus, is found a truth.
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Adam Clarke: Commentary on the Bible - 1831
7:14: 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.
Albert Barnes: Notes on the Bible - 1834
7:14: For if I have boasted anything to him ... - This seems to imply that Paul had spoken most favorably to Titus of the Corinthians before he went among them. He had probably expressed his belief that he would be kindly received; that they would be disposed to listen to him, and to comply with the directions of the apostle; perhaps he had spoken to him of what he anticipated would be their liberality in regard to the collection which he was about to make for the poor saints at Jerusalem.
I am not ashamed - It has all turned out to be true. He has found it as I said it would be. All my expectations are realized; and you have been as kind, and hospitable, and benevolent as I assured him you would be.
As we spake all things to you in truth - Everything which I said to you was said in truth. All my promises to you, and all my commands, and all my reasonable expectations expressed to you, were sincere. I practiced no disguise, and all that I have said thus far turned out to be true.
Even so our boasting ... - My boasting of your character, and of your disposition to do right, which I made before Titus has turned out to be true. It was as I said it would be. I did not commend you too highly to him, as I did not overstate the matter to you in my Epistle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: if: Co2 7:4, Co2 8:24, Co2 9:2-4
we: Co2 1:18-20
John Gill
For if I have boasted anything to him of you,.... As of their faith in Christ, of their liberality to the saints, their affection for him, and obedience to him as children to a father:
I am not ashamed; since these all appeared to be true; as he must have been had they been otherwise:
but as we spake all things to you in truth; that is, our preaching among you was true; all the doctrines we delivered to you were truth; our word was not yea and nay, but uniform, and all of a piece:
even so our boasting, which I made before Titus, is found a truth; some understand this of the boasting which the apostle made concerning Titus, in his epistle to them, highly commending him, and which they found to be in all things exactly true; but the words rather design his boasting of the Corinthians unto Titus, which was found to be true by him.
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 1:18), so our particular boasting to Titus concerning you is now, by his report, proved to be truth (compare 2Cor 9:2). Some oldest manuscripts read expressly, "concerning you"; this in either reading is the sense.
7:157:15: Նա՝ եւ գութք նորա առաւե՛լ եւս են ՚ի ձեզ. քանզի յիշեցուցանէ՛ր մեզ զամենեցուն զձեր հնազանդութիւն. թէ ո՛րպէս ահի՛ւ եւ դողութեամբ ընկալարուք զնա[4071]։ [4071] Ոմանք. Զամենեցուն ձեր հնազանդութիւնդ։
15 Եւ նրա գորովանքը առաւել մեծ է ձեր հանդէպ, երբ յիշեցնում էր[62], մեզ բոլորի հնազանդութիւնը, թէ ինչպէս երկիւղով եւ դողով էք ընդունել նրան:[62] Յունարէնը՝ երբ յիշում էր:
15 Նաեւ իր սէրը աւելի զօրացած է ձեր վրայ, երբ կը յիշէ ձեր ամենուն հնազանդութիւնը, թէ ի՛նչպէս վախով ու դողով զանիկա ընդուներ էք։
Նա եւ գութք նորա առաւել եւս են ի ձեզ. քանզի [34]յիշեցուցանէր մեզ`` զամենեցուն զձեր հնազանդութիւն, թէ ո՛րպէս ահիւ եւ դողութեամբ ընկալարուք զնա:

7:15: Նա՝ եւ գութք նորա առաւե՛լ եւս են ՚ի ձեզ. քանզի յիշեցուցանէ՛ր մեզ զամենեցուն զձեր հնազանդութիւն. թէ ո՛րպէս ահի՛ւ եւ դողութեամբ ընկալարուք զնա[4071]։
[4071] Ոմանք. Զամենեցուն ձեր հնազանդութիւնդ։
15 Եւ նրա գորովանքը առաւել մեծ է ձեր հանդէպ, երբ յիշեցնում էր[62], մեզ բոլորի հնազանդութիւնը, թէ ինչպէս երկիւղով եւ դողով էք ընդունել նրան:
[62] Յունարէնը՝ երբ յիշում էր:
15 Նաեւ իր սէրը աւելի զօրացած է ձեր վրայ, երբ կը յիշէ ձեր ամենուն հնազանդութիւնը, թէ ի՛նչպէս վախով ու դողով զանիկա ընդուներ էք։
zohrab-1805▾ eastern-1994▾ western am▾
7:1515: и сердце его весьма расположено к вам, при воспоминании о послушании всех вас, как вы приняли его со страхом и трепетом.
7:15  καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστιν ἀναμιμνῃσκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν.
7:15. καὶ (And) τὰ (the-ones) σπλάγχνα (bowels) αὐτοῦ (of-it) περισσοτέρως (unto-more-abouted) εἰς (into) ὑμᾶς (to-ye) ἐστὶν (it-be) ἀναμιμνησκομένου ( of-reminding-up ) τὴν (to-the-one) πάντων ( of-all ) ὑμῶν (of-ye) ὑπακοήν, (to-a-hearing-under,"ὡς (as) μετὰ (with) φόβου (of-a-fearee) καὶ (and) τρόμου (of-a-tremblee) ἐδέξασθε ( ye-received ) αὐτόν. (to-it)
7:15. et viscera eius abundantius in vos sunt reminiscentis omnium vestrum oboedientiam quomodo cum timore et tremore excepistis eumAnd his bowels are more abundantly towards you: remembering the obedience of you all, how with fear and trembling you received him.
15. And his inward affection is more abundantly toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.
7:15. And his feelings are now more abundant toward you, since he remembers the obedience of you all, and how you received him with fear and trembling.
7:15. 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.
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:

15: и сердце его весьма расположено к вам, при воспоминании о послушании всех вас, как вы приняли его со страхом и трепетом.
7:15  καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστιν ἀναμιμνῃσκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν.
7:15. et viscera eius abundantius in vos sunt reminiscentis omnium vestrum oboedientiam quomodo cum timore et tremore excepistis eum
And his bowels are more abundantly towards you: remembering the obedience of you all, how with fear and trembling you received him.
7:15. And his feelings are now more abundant toward you, since he remembers the obedience of you all, and how you received him with fear and trembling.
7:15. 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.
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Adam Clarke: Commentary on the Bible - 1831
7:15: 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.
Albert Barnes: Notes on the Bible - 1834
7:15: And his inward affection ... - He has become deeply and tenderly attached to you. His affectionate regard for you has been greatly increased by his visit. On the meaning of the word here rendered "inward affection" (σπλάγχια splangchia, Margin, bowels) see the note on Co2 6:12. It denotes here: deep, tender attachment, or love.
How with fear and trembling ye received him - With fear of offending, and with deep apprehension of the consequences of remaining in sin. He saw what a fear there was of doing wrong, and what evidence there was, therefore, that you were solicitous to do right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: inward affection is: Gr. bowels are, Co2 6:12; Gen 43:30; Kg1 3:26; Sol 5:4; Phi 1:8; Col 3:12; Jo1 3:17
the obedience: Co2 2:9, Co2 10:5, Co2 10:6; Phi 2:12; Th2 3:14
with: Co2 7:10, Co2 7:11; Ezr 9:4, Ezr 10:9; Job 21:6; Psa 2:11, Psa 119:120; Isa 66:2; Hos 13:1; Act 16:29; Eph 6:5; Phi 2:12
John Gill
And his inward affection is more abundant toward you,.... Or "his bowels"; denoting the tenderness of his heart, the strength of his affections, which inwardly and to a very great degree moved towards them; especially
whilst he remembereth the obedience of you all; to him, and to me by him; to the advice and orders given, which were so readily, cheerfully, and universally complied with; and
how with fear and trembling you received him; that is, with great humility and respect, with much deference to him: considering his character as a minister of the Gospel, and as one sent by the apostle to them, they embraced him with great marks of honour and esteem; for this is not to be understood of any inward slavish fear or dread of mind, or trembling of body at the sight of him, and because he came to know their estate, and with reproofs from the apostle to them.
Robert Jamieson, A. R. Fausset and David Brown
his inward affection--literally, "bowels" (compare 2Cor 6:12; Phil 1:8; Phil 2:1; Col 3:12).
obedience-- (2Cor 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 (2Cor 7:11; compare 1Cor 2:3).
7:167:16: Եւ արդ ուրա՛խ եմ, զի յամենայնի՛ համարձա՛կ եմ առ ձեզ։
16 Եւ արդ, ուրախ եմ, որ ամէն ինչում վստահութիւն ունեմ ձեր վրայ:
16 Ուստի ուրախ եմ որ ամէն բանի մէջ ձեր վրայ վստահութիւն ունիմ։
Եւ արդ ուրախ եմ, զի յամենայնի համարձակ եմ առ ձեզ:

7:16: Եւ արդ ուրա՛խ եմ, զի յամենայնի՛ համարձա՛կ եմ առ ձեզ։
16 Եւ արդ, ուրախ եմ, որ ամէն ինչում վստահութիւն ունեմ ձեր վրայ:
16 Ուստի ուրախ եմ որ ամէն բանի մէջ ձեր վրայ վստահութիւն ունիմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1616: Итак радуюсь, что во всем могу положиться на вас.
7:16  χαίρω ὅτι ἐν παντὶ θαρρῶ ἐν ὑμῖν.
7:16. Χαίρω (I-joy) ὅτι (to-which-a-one) ἐν (in) παντὶ (unto-all) θαρρῶ (I-brave-unto) ἐν (in) ὑμῖν. (unto-ye)
7:16. gaudeo quod in omnibus confido in vobisI rejoice that in all things I have confidence in you.
16. I rejoice that in everything I am of good courage concerning you.
7:16. I rejoice that in all things I have confidence in you.
7:16. I rejoice therefore that I have confidence in you in all [things].
I rejoice therefore that I have confidence in you in all:

16: Итак радуюсь, что во всем могу положиться на вас.
7:16  χαίρω ὅτι ἐν παντὶ θαρρῶ ἐν ὑμῖν.
7:16. gaudeo quod in omnibus confido in vobis
I rejoice that in all things I have confidence in you.
7:16. I rejoice that in all things I have confidence in you.
7:16. I rejoice therefore that I have confidence in you in all [things].
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Adam Clarke: Commentary on the Bible - 1831
7:16: 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.
Albert Barnes: Notes on the Bible - 1834
7:16: I rejoice, therefore, that I have confidence ... - I have had the most ample proof that you are disposed to obey God, and to put away everything that is offensive to him. The address of this part of the Epistle, says Doddridge, is wonderful. It is designed, evidently, not merely to commend them for what they had done, and to show them the deep attachment which he had for them, but in a special manner to prepare them for what he he was about to say in the following chapter, respecting the collection which he had so much at heart for the poor saints at Jerusalem. What he here says was admirably adapted to introduce that subject. They had thus far showed the deepest regard for him. They had complied with all his directions. All that he had said of them had proved to be true. And as he had boasted of them to Titus Co2 7:14, and expressed his entire confidence that they would comply with his requisitions, so he had also boasted of them to the churches of Macedonia and expressed the utmost confidence that they would be liberal in their benefactions, Co2 9:2. All that Paul here says in their favor, therefore, was eminently adapted to excite them to liberality, and prepare them to comply with his wishes in regard to that contribution.
Remarks
1. Christians are bound by every solemn and sacred consideration to endeavor to purify themselves, Co2 7:1. They who have the promises of eternal life, and the assurance that God will be to them a father, and evidence that they are his sons and daughters, should not indulge in the filthiness of the flesh and spirit.
2. Every true Christian will aim at perfection, Co2 7:1. He will desire to be perfect; he will strive for it; he will make it a subject of unceasing and constant prayer. No man can be a Christian to whom it would not be a pleasure to be at once as perfect as God. And if any man is conscious that the idea of being made at once perfectly holy would be unpleasant or painful, he may set it down as certain evidence that he is a stranger to religion.
3. No man can be a Christian who voluntarily indulges in sin, or in what he knows to be wrong, Co2 7:1. A man who does that cannot be aiming at perfection. A man who does that shows that he has no real desire to be perfect.
4. How blessed will be heaven, Co2 7:1. There we shall be perfect. And the crowning glory of heaven is not that we shall be happy, but that we shall be holy. Whatever there is in the heart that is good shall there be perfectly developed; whatever there is that is evil shall be removed, and the whole soul will be like God. The Christian desires heaven because he will be there perfect. He desires no other heaven. He could be induced to accept no other if it were offered to him. He blesses God day by day that there is such a heaven, and that there is no other: that there is one world which sin does not enter, and where evil shall be unknown.
5. What a change will take place at death, Co2 7:1. The Christian will be there made perfect. How this change will be there produced we do not know. Whether it will be by some extraordinary influence of the Spirit of God on the heart, or by the mere removal from the body, and from a sinful world to a world of glory, we know not. The fact seems to be clear, that at death the Christian will be made at once as holy as God is holy, and that he will ever continue to be in the future world.
6. What a desirable thing it is to die, Co2 7:1. Here, should we attain to the age of the patriarchs, like them we should continue to be imperfect. Death only will secure our perfection; and death, therefore, is a desirable event. The perfection of our being could not be attained but for death; and every Christian should rejoice that he is to die. It is better to be in heaven than on earth; better to be with God than to be away from him; better to be made perfect than to be contending here with internal corruption, and to struggle with our sins. "I would not live always," was the language of holy Job; "I desire to depart and to be with Christ," was the language of holy Paul.
7. It is often painful to be compelled to use the language of reproof, Co2 7:8. Paul deeply regretted the necessity of doing it in the case of the Corinthians, and expressed the deepest anxiety in regard to it. No man, no minister, parent, or friend can use it but with deep regret that it is necessary. But the painfulness of it should not pRev_ent our doing it. It should be done tenderly but faithfully. If done with the deep feeling, with the tender affection of Paul, it will be done right; and when so done, it will produce the desired effect, and do good. No man should use the language of reproof with a hard heart, or with severity of feeling. If he is, like Paul, ready to weep when he does it, it will do good. If he does it because he delights in it, it will do evil.
8. It is a subject of rejoicing where a people exercise repentance, Co2 7:8. A minister has pleasure not in the pain which his reproofs cause; not in the deep anxiety and distress of the sinner, and not in the pain which Christians feel under his reproofs, but he has joy in the happy results or the fruits which follow from it. It is only from the belief that those tears will produce abundant joy that he has pleasure in causing them, or in witnessing them.
9. The way to bring people to repentance is to present to them the simple and unvarnished truth, Co2 7:8-9. Paul stated simple and plain truths to the Corinthians. He did not abuse them; he did not censure them in general terms; he stated things just as they were, and specified the things on account of which there was occasion for repentance. So if ministers wish to excite repentance in others, they must specify the sins over which others should weep; if we wish, as individuals, to feel regret for our sins, and to have true repentance toward God, we must dwell on those particular sins which we have committed, and should endeavor so to reflect on them that they may make an appropriate impression on the heart. No man will truly repent by general reflections on his sin; no one who does not endeavor so to dwell on his sins as that they shall make the proper impression which each one is suited to produce on the soul. Repentance is that state of mind which a view of the truth in regard to our own depravity is suited to produce.
10. There is a great difference between godly sorrow and the sorrow of the world, Co2 7:10. All people feel sorrow. All people, at some period of their lives, grieve over their past conduct. Some in their sorrow are pained because they have offended God, and go to God, and find pardon and peace in him. That sorrow is unto salvation. But the mass do not look to God. They turn away from him even in their disappointments, and in their sorrows, and in the bitter consciousness of sin. They seek to alleviate their sorrows in worldly company, in pleasure, in the intoxicating bowl; and such sorrow works death. It produces additional distress, and deeper gloom here, and eternal woe hereafter.
11. We may learn what constitutes true repentance, Co2 7:11. There should be. and there will be, deep feeling. There will be "carefulness," deep anxiety to be freed from the sin; there will be a desire to remove it; "indignation" against it; "fear" of offending God; "earnest desire" that all that has been wrong should be corrected; "zeal" that the reformation should be entire; and a wish that the appropriate "Rev_enge," or expression of displeasure, should be excited against it. The true penitent hates nothing so cordially as he does his sin. He hates nothing but sin. And his warfare with that is decided, uncompromising, inexorable, and eternal.
12. It is an evidence of mercy and goodness in God that the sorrow which is felt about sin may be made to terminate in our good, and to promote our salvation, Co2 7:10-11. If sorrow for sin had been suffered to take its own course, and had proceeded unchecked, it would in all cases have produced death. If it had not been for the merciful interposition of Christianity, by which even sorrow might be turned to joy, this world would have been everywhere a world of sadness and of death. Man would have suffered. Sin always produces, sooner or later, woe. Christianity has done nothing to make people wretched, but it has done everything to bind up broken hearts. It has Rev_ealed a way by which sorrow may be turned into joy, and the bitterness of grief may be followed by the sweet calm and sunshine of peace.
13. The great purpose of Christian discipline is to benefit the whole church, Co2 7:12. It is not merely on account of the offender, nor is it merely that the injured may receive a just recompense. it is primarily that the church may be pure, and that the cause of religion may not be dishonored. When the work of discipline is entered on from any private and personal motives, it is usually attended with bad feeling, and usually results in evil. When it is entered on with a desire to honor God, and to promote the purity of the church, when the whole aim is to deliver the church from opprobrium and scandal, and to have just such a church as Jesus Christ desires, then it will be prosecuted with good temper, and with right feeling, and then it will lead to happy results. Let no man institute a process of discipline on an offending brother from private, personal, and Rev_engeful feelings. Let him first examine his own heart, and let him be sure that his aim is solely the glory of Christ, before he attempts to draw down the censure of the church on an offending brother. How many cases of church discipline would be arrested if this simple rule were observed! And while the case before us shows that it is important in the highest degree that discipline should be exercised on an offending member of the church; while no consideration should pRev_ent us from exercising that discipline; and while every man should feel desirous that the offending brother should be reproved or punished, yet this case also shows that it should be done with the utmost tenderness, the most strict regard to justice, and the deepest anxiety that the general interests of religion should not suffer by the manifestation of an improper spirit, or by improper motives in inflicting punishment on an offending brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: that: Th2 3:4; Plm 1:8, Plm 1:21
John Gill
I rejoice therefore that I have confidence in you in all things. That I can speak freely and boldly to you, reprove, admonish, and advise you, since you take it all in good part, as I design it; that I can confidently speak in your favour, boast of your love and obedience, which is found upon trial and by experience to be truth; and that I can promise myself every good thing from you, that is proper to ask of you, and lies in your power to perform; which he says partly to commend them for their past conduct, and partly to pave the way for what he had to say to them, concerning making a collection for the poor saints.
Robert Jamieson, A. R. Fausset and David Brown
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.