Notes on the Bible, by Albert Barnes, [1834], at sacred-texts.com
The first verse of this chapter 2 Cor. 7 properly belongs to the previous 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.
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 revenge, 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 reverence of God. From a regard to his commands, and a reverence 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!
Receive us - Tyndale renders this: "understand us." The word used here (χωρήσατε chōrēsate) 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.
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.
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.
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 wherever 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 prevail. All was uncertainty, and his mind was filled with the deepest apprehension.
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.
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 prevailed 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.
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.
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 zēmiōthēte) 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.
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 ametamelēton); 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.
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 spoudēn). 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 prevented. 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 revenge! - 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 ekdikēsis) 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.
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.
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.
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.
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.
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 prevent 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 "revenge," 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 revealed 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 revengeful 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 prevent 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.