2 Corinthians 7
OGC**Butler’s Commentary
Chapter Seven**
THE PROBLEM OF REPENTANCE
IDEAS TO INVESTIGATE:
Why would an apostle have to urge Christians to open their hearts to him?
How could Paul say he did not regret making the Corinthians sorry by his letter?
Is there actually a danger that Christians might have only worldly grief?
Can there be grief without regret, even if it is godly grief?
Why is Paul so concerned about the experience Titus had with the Corinthians?
**Applebury’s Comments
CHAPTER SEVEN**
Analysis
A.
Paul appealed to the Corinthians to separate themselves completely from the defilement of the sinful practices of their times, that they might be holy before God (2 Corinthians 7:1-3).
He based his appeal on promises of God which he had just quoted (2 Corinthians 7:1).
Then he made a strong appeal for them to accept him (2 Corinthians 7:2-3).
a)
He asked them to make room for him in their heartsreceive him as a guest in their lives (2 Corinthians 7:2 a).
b)
He gave his reasons for asking them to do this (2 Corinthians 7:2 b).
(1)
He had wronged no one.
(2)
He had corrupted no one.
(3)
He had taken advantage of no one.
c)
He explained why he said this: It was not to condemn them, for they were in his heart to live and to die (2 Corinthians 7:3).
B.
Paul reminded them of his frankness in speaking to them about his comfort and joy (2 Corinthians 7:4-13 a).
He told them about his great frankness and his pride in them that had resulted in overflowing joy in all his afflictions (2 Corinthians 7:4).
He explained about the afflictions which he had suffered (2 Corinthians 7:5-7).
a)
In Macedonia, there was no rest for his flesh, but affliction on every side. Without, there were fightings; within, there were fears.
b)
He had received relief and comfort through the presence of Titus, after meeting him in Macedonia (2 Corinthians 7:6-7).
(1)
His affliction in Macedonia: No rest for his flesh.
(2)
The comfort from God who comforts the depressed:
(a)
Through the presence of Titus.
(b)
Through the report of Titus about their longing, mourning and zeal.
He explained his attitude toward the letter which he had written, that is, First Corinthians (2 Corinthians 7:8-13 a).
a)
He did not regret sending the letter, but he did regret that he had caused them sorrow for a while (2 Corinthians 7:8).
b)
But he rejoiced in the outcome of the matter (2 Corinthians 7:9-11).
(1)
Their sorrow which was according to God had produced repentance, but resulted in no loss for them.
(2)
He explained sorrow and repentance (2 Corinthians 7:10-11).
(a)
Sorrow according to God produces repentance that leads to salvation.
(b)
Sorrow of the worldsorrow that is involved in sinleads to death.
(c)
Sorrow according to God had produced (2 Corinthians 7:11):
i)
Vindication of themselves.
ii)
Indignation toward the sinner.
iii)
Fear or reverence for God.
iv)
Longing for a life of righteousness.
v)
Zeal for a life of purity in Christ.
vi)
Avenging of wrong by reproving the sinner.
vii)
Innocence of further wrongdoing demonstrated by following the instruction of Paul had given them.
c)
He explained why he wrote the letter (2 Corinthians 7:12-13 a).
(1)
It was not for the sake of the offender nor the one offended, but for their earnest care in the sight of God for the things He had caused to be written by the apostle Paul.
(2)
It was for this reason that he was comforted (2 Corinthians 7:13 a).
C.
Paul told them about his joy and comfort over the way they had received Titus (2 Corinthians 7:13 b- 2 Corinthians 7:16).
In addition to being comforted over the response to his letter, he rejoiced over the way they had welcomed Titus (2 Corinthians 7:13 b).
Paul had not been put to shame for his boasting to Titus about their obedience (2 Corinthians 7:14).
Titus-’ feeling for them overflowed as he remembered their obedience, for they had received him in fear and trembling (2 Corinthians 7:15).
Paul rejoiced in the fact that he had been able to depend on them (2 Corinthians 7:16).
Questions
What promises had God made to His people through Isaiah?
On what conditions were the promises made?
What were the Corinthians doing that were like the things practiced by Israel? See 1 Corinthians 5:9-13; 1 Corinthians 6:12-20.
What is meant by defilement of flesh and spirit?
How were they to cleanse themselves from this defilement?
Who are the people of God today?
To whom does the promise that God made to Abraham refer?
What did Peter say about it as reported in Acts 2:39?
What did Paul say about it in Galatians 3:8-14; Galatians 3:29?
Why did Paul say, Let us cleanse ourselves?
How had Paul avoided defilement? See 1 Corinthians 9:27.
Can others do so? See 1 Corinthians 10:13.
How, then, can we harmonize this with Paul’s statement that in my flesh dwelleth no good thing?
What did Paul say about separation from a life of sin in Romans 6:17-18?
What did Paul say about the shield of faith and the fiery darts of the evil one? See Ephesians 6:16.
What are the works of the flesh as listed in Galatians 5:16-21?
What is the fruit of the spirit as listed in Galatians 5:22-24?
What obligation do Christians have toward their brethren who may be overtaken in a trespass? See Galatians 6:1.
What is holiness? How can it be brought to a state of completion?
How did Peter explain the holy life of the children of God?
How were the Corinthians to open their hearts to Paul?
Why did Paul mention those who injure, destroy and cheat?
Is it possible that some may have accused him of these things?
Why did Paul speak with great frankness to the Corinthians?
On what two issues did he speak frankly at this point?
How had Paul become depressed in Macedonia?
How had God comforted him at that time?
Why did Paul delay mentioning the fact that he had met Titus in Macedonia until 2 Corinthians 7:6?
What in addition to the presence of Titus had brought comfort to Paul?
What had been the first effect of Paul’s epistle (First Corinthians) on the Corinthians?
What did Paul regret about having written the letter?
Why did he now rejoice that he had done so?
What is sorrow after a godly sort?
What are the motivating forces that lead to repentance?
In what ways is repentance to be shown?
To what does repentance lead?
What is the difference between the sorrow of the world and godly sorrow?
How had the Corinthians cleared themselves?
Against what did they show indignation?
What had fear led them to do? What is this fear?
How had their zeal been shown?
What had they done about the wrongdoer in their widst?
How had they proved themselves innocent of further wrongdoing?
Who is the one who had done the wrong? Who had been wronged?
For whose sake, then, had Paul written to them?
How did Paul sum up his attitude toward the report that Titus had given of the situation in Corinth?
What had happened to Titus while he was at Corinth?
What had Paul told him about the church at Corinth?
In what ways did Titus share Paul’s views of the Corinthians?
Why did Paul say, I am of good courage concerning you?
For Discussion
What is the relation of perfectionism to Paul’s teaching about the necessity of a pure life?
What are some of the sordid things from which church people must separate themselves in order that they may be sons and daughters of the Heavenly Father?
2 Corinthians 7:1
**Butler’s Comments
SECTION 3
In Associations **(2 Corinthians 6:14-18; 2 Corinthians 7:1)
14 Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has light with darkness? 15What accord has Christ with Belial? Or what has a believer in common with an unbeliever? 16What agreement has the temple of God with idols? For we are the temple of the living God; as God said, I will live in them and move among them, and I will be their God, and they shall be my people. 17Therefore come out from them, and be separate from them, says the Lord, and touch nothing unclean; then I will welcome you, 18and I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty.
**7 **Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God.
**2 Corinthians 6:14-16, Yoking: **It has never been the will of God that his chosen people should yoke themselves unequally (Gr. heterozugountes, from which we get the English, zygotes, and the prefix, hetero, yoked to one of a different kind) with unbelievers (see Exodus 23:2; Exodus 33:16; Exodus 34:11-16; Leviticus 20:26; Genesis 24:3; Genesis 28:1; Numbers 23:9; Deuteronomy 7:2-3; Joshua 23:6-7; Joshua 23:12; Judges 2:1-2; Ezra 4:3; Ezra 6:21; Ezra 9:12; Ezra 10:9-15; Nehemiah 9:2; Nehemiah 10:30; Nehemiah 13:3; Nehemiah 13:23-27; Psalms 1:1; Proverbs 4:14; Proverbs 24:1; Isaiah 52:11; Acts 2:40; Romans 16:17; 1 Corinthians 5:11; Ephesians 5:11; 2 Thessalonians 3:6; 2 Thessalonians 3:14; 1 Timothy 6:5; 2 Timothy 3:5; 2 John 1:10). The fact that God’s people continue to do so is a problem that plagues preachers and other spiritual leaders of the church. For the idea of yoking see, Matthew 11:29; 1 Timothy 5:18; 1 Timothy 6:1; Galatians 5:1; Acts 15:10; 1 Corinthians 9:9; Philippians 4:3).
Paul is not talking about necessary social associations here. He had already granted that Christians would often times have to be associated with unbelievers in mundane affairs (1 Corinthians 5:9-13). What the apostle seeks to forestall here is the uniting of a Christian with an unbeliever so that the Christian is actually working toward the same purpose as the unbeliever. There is an illustration in the O.T. in the prohibition against yoking together an ass and an ox in order to plough a field or do any other work (Deuteronomy 22:10; Leviticus 19:19). The apostle clarifies what he means in the following contrasts and opposites. What Paul says here relates to the opening words of this chapter, … we entreat you not to accept the grace of God in vain (2 Corinthians 6:1). William Barclay writes, The idea is that there are certain things which are fundamentally incompatible and were never meant to be brought together. It is impossible for the purity of the Christian and the pollution of the pagan to run in double harness. For the Christian to accept the grace of God and then join with any enterprise which is blatantly opposed to the will of God and dedicated to destroying righteousness and truth is vanity! It is self-deception!
The Christian cannot be in partnership with iniquity (Gr. anomia, lit. lawlessness). It is an impossibility! Jesus declared, No man can serve two masters. (Matthew 6:24; Luke 16:13; James 4:4). No man can be a friend of God and a friend of the world at the same time. No man can obey conflicting orders or realistically serve two opposing sovereigns! The Christian must love righteousness and hate lawlessness (Hebrews 1:9).
Paul continues, What fellowship has light with darkness? Light (Gr. photi) has no communion (Gr. koinonia) with darkness (Gr. skotos). Where one is the other cannot be! Another impossibility! (see Ephesians 5:8-11; 1 John 1:5).
What accord (Gr. sumphonesis, from which we get the English word, symphony) has Christ with Belial (Gr. Beliar, lit., worthlessness, ruin, desperate wickedness). The word Belial came to be used as a name for Satan. Christ gathers, Satan scatters (Matthew 12:22-32). Where one is the other cannot be! Another impossibility! Neither can a man be a believer and an unbeliever at the same time. Therefore the believer must not unite himself, or make himself part of (Gr. meris) anything dedicated to producing unbelief. If he does, he becomes an unbeliever. It is impossible to be a believer while working at the same time to produce unbelief!
The last phrase, What agreement has the temple of God with idols? is conclusive. The word agreement is from the Greek word sugkatathesis and means literally, stand together with. It was a word common to the Greek culture of that day and meant, to approve by putting the votes together. Idols, false gods, and everything for which they stand, lying, wickedness, and hurtfulness, vote as one. They all agree in opposing the God of truth. Every new idol or image added to history’s pantheon of false gods votes the same. But can any one of these false gods be brought into the temple of God (the Christian’s heart), there to speak and vote for truth, righteousness and love? Never! No false god will ever vote in unison with the True God. Christians cannot be joined to idols! (Acts 15:20; Acts 15:29; Acts 21:25; 1 Corinthians 10:6-22; 1 Corinthians 12:1-3; 1 Thessalonians 1:9; 1 John 5:21). Covetousness is idolatry.
Believers, individuals united to Christ in covenant relationship, are the temple of God. The Spirit of God resides in those who have believed in his Son and obeyed his revealed will. God allowed his chosen people in ancient times to build an ornate temple in which they might congregate and glorify his name. But no building, however ornate, could ever be the residence of God. He does not dwell in temples made by human hands (Acts 7:47-50; Acts 17:24; Isaiah 66:1-2; John 4:20-21). In symbolic form God’s presence was in the holy of holies of the Hebrew tabernacle and temple. But in reality his presence has always been in the hearts and minds of believers (Psalms 51:10-11; Psalms 148:10; Isaiah 63:11; Ezekiel 11:19; Ezekiel 18:31; Ezekiel 36:27; Ezekiel 37:14; Haggai 2:5; Numbers 27:18; Romans 8:5-17; 1 Corinthians 3:16; Ephesians 2:21-22; 1 Peter 2:5). Jehovah God is the Absolute Sovereign of everything that exists. There is no other sovereign. Any man who wishes the Absolute Sovereign to dwell in him cannot allow another god to dwell there. Jehovah cannot be other-yoked with idols in man’s heart. Jehovah votes for absolute truth; idols vote for absolute falsehood!
The RSV double spaces its text between 2 Corinthians 6:13 and 2 Corinthians 6:14 and between 2 Corinthians 7:1 and 2 Corinthians 7:2. This emphasizes the parenthetical nature of the passage. But that should not necessarily lead us to think of the passage as disconnected to the subject under discussion here! Such momentary digression is certainly in keeping with Pauline literary style in Romans, Ephesians, Hebrews and other works. But remember the context. Paul has been vindicating himself against slanderous opponents. He has also been pleading with the Corinthian believers to reckon themselves new creatures in Christ, with new constraints and new perspectives. It is altogether plausible to suggest that the unbelievers of 2 Corinthians 6:14 are those opposing and slandering Paul to the Corinthian church. In fact, it appears there were unbelievers within the church there denying the resurrection (1 Corinthians 15:1-58). Paul is exhorting the believers in Corinth to clearly separate themselves from these unbelievers. There also appears there are unbelievers trying to call themselves Christians and worship idols at the same time (1 Corinthians 8:1-13; 1 Corinthians 9:1-27; 1 Corinthians 10:1-33). When Paul uses the word heterozugountes, yoked to one of a different kind, he is admonishing the Christians at Corinth they cannot live in the church with someone who does not share their presuppositions.
Whatever this passage means, it cannot forbid members of the Christian Church to be married to spouses who are believers from other denominations. There are believers in all denominations. We believe denominationalism is a spiritual error. Christ is not pleased with its perpetuation. But then, there are numerous spiritual errors being perpetuated within the Restoration Movement with which Christ is not pleased. Are we to think Paul’s plea for separation in this text is for separation from every person who believes the Bible is God’s inspired word and Jesus is his divine Son, though they may sincerely obeying differently than we because they have never been privileged to see as we have seen? Never! Whatever this passage means, it cannot mean the absolute prohibition of the marriage of a believer to an unbeliever. First, the context forbids any such interpretation; no mention is made here of the marriage relationship. Second, the Greek tense of the verb, heterozugountes, present tense participle, would literally be translated, Do not go on being yoked to one of a different kind.. That would contradict what the same apostle wrote in 1 Corinthians 7:12-13. While the Old Testament (see references cited above) forbids Hebrews from marrying foreigners, the prohibition was clearly concerned with maintaining separation from idolatry. Joseph married Asenath, daughter of an Egyptian priest (Genesis 41:50); Moses married a Midianite (Exodus 2:21); Hosea was commanded by God to marry a woman with a spirit of harlotry (Hosea 1:2) and when she deserted him and wound up in the slave market, Hosea was told to go love again a woman who is an adulteress (Hosea 3:1-5).
This passage focuses contextually on all that has been said in Chapter s 5 and 6. Contextually, Paul is giving a call for believers in the church at Corinth to separate themselves from the unbelieving, wicked opponents who are slandering him. What Paul has done is to take his usual argument against idolatry and apply it to those in Corinth seeking to destroy his ministry to the truth.
**2 Corinthians 6:17-18; 2 Corinthians 7:1 Yielding: **The place of God’s abode is to be always pure. That which is false, in rebellion against God, and hurtful cannot abide where God abides. Otherwise, God is false, impotent and unworthy of trust or adoration. God dwells in believers and believers are the church. The church must not yield to pagan influence of any kindneither theological nor ethical. The church must come out and be separate from false doctrine and false living. And Paul had to deal with both circumstances in his letters to Corinth.
Plainly, he has in mind here the arrogance the Corinthians had in refusing to immediately discipline (drive out) the man living an adulterous life with his father’s wife (1 Corinthians 5:1 ff). That is apparent from Paul’s subsequent discourse in 2 Corinthians 7:11-13.
Paul quotes from (or paraphrases) a variety of Old Testament passages here to prove his point that wickedness cannot be tolerated where God dwells (Leviticus 26:11-12; Isaiah 52:11; Ezekiel 20:34; Jeremiah 51:45; Isaiah 48:20; Jeremiah 50:8; Zechariah 2:6-7; 2 Samuel 7:14; Exodus 25:8; Ezekiel 37:27; Jeremiah 31:1). For 2 Corinthians 6:18 see Hosea 1:10 and Isaiah 43:6. God’s chosen people in the Old Dispensation, warned over and over not to yoke themselves to gods of a different kind, would not separate themselves from idolatry and heathen wickedness. They eventually became, in fact, worse than their heathen neighbor-nations in idolatry and wickedness (see Jeremiah 2:11; Jeremiah 18:13). In the Revelation given to John concerning the seven churches of Asia Minor, an angel, with authority and splendor, cried with a loud voice to the church surrounded by the idolatry and licentiousness of the Roman empire, Come out of her, my people, lest you take part in her sins, lest you share in her plagues.. (Revelation 18:4). No matter how difficult it may be, it will always remain true that Christians must separate themselves from anything and anyone that is opposed to God and what God has declared right. The Lord never promises separation from ungodliness will be easy (Matthew 7:13-14; Luke 13:23-24; Matthew 18:23-26; John 15:18-21; Matthew 10:34-39; Luke 12:49-53; Luke 14:25-33). The Greek word translated separate is aphoristhete. It is a compound of apo, from, and horizo, boundary, limit, fixed point. Horizo is the word from which we have the English word, horizon. Paul is saying that Christians must Come out from the midst of them (unbelief) and fix themselves away from unbelievers. Believers are not to touch (Gr. haptesthe, fasten or cling to) anything that defiles or dirties (Gr. akathartou, unclean). This means anything that defiles spiritually. Anything in opposition to the will of God is unclean.
There is a cost which must be paid to follow Jesusseparation from whatever is disapproved by Jesus and his word. But what a reward! The separated one is welcomed (Gr. eisdexomai, taken by the hand, taken hold of) by God into God’s eternal family like the father welcomed the prodigal son (Luke 15:11-24). The cost for separation from ungodliness is infinitesimal compared with the reward!
It is unfortunate that our English translations are marked with a chapter division between 2 Corinthians 6:18 and 2 Corinthians 7:1. Chapter 7, 2 Corinthians 6:1, is plainly the concluding statement of this passage about holiness and separation. There were no chapter divisions when Paul wrote this letter in Greek. Chapter divisions were inserted by Stephen Langton in the thirteenth century. And verse divisions were inserted by Stephanus, the Paris printer, in the sixteenth century. We will treat 2 Corinthians 7:1 here.
Since God has promised judgment (2 Corinthians 5:10-11) for the impenitent and gracious adoption (2 Corinthians 6:16-18) for the separated, it is imperative that we have a catharsis (Gr. katharisomen, cleansing) from every pollution (Gr. molusmou, filthiness, foulness) of body and spirit. Body, soul and spirit make up the whole man (1 Thessalonians 5:23). A man cannot keep his body pure but sin with his mind and expect Christ’s approval (cf. Matthew 5:21-30). Nor should the Christian try to justify himself by saying he keeps his mind pure so it doesn-’t matter what he does with his body. That Gnostic sophistry is thoroughly denounced by Scripture (1 John 3:4-10, etc.).
The last phrase is most significant. Paul instructs Christians precisely as to how this separation and cleansing is to be accomplished. It is done by perfecting holiness in the fear of God (Gr. epitelountes hagiosunen en phobo theou). The word epitelountes is a present tense participle derived from the word teleios which means, to complete, to finish, to bring to its goal. In other words, we reach the goal of holiness (we are separated, cleansed) in the fear of God! The fear of God is a healthy (cathartic) attitude! Peter tells us to pass the time of our sojourning here in fear (1 Peter 1:17). Only the fear of God will purge a world in rebellion against God of its wickedness. Only the fear of God will restore that sense of awe, respect and worship that is absent from both the church and the world. Isaiah wrote, … when thy judgments are in the earth, the inhabitants of the world learn righteousness. If favor is shown to the wicked, he does not learn righteousness; in the land of uprightness he deals perversely and does not see the majesty of the Lord. (Isaiah 26:9-10). The Psalmist said, When he slew them (the Israelites in the wilderness) they sought for him; they repented and sought God earnestly. (Psalms 78:34). See sermon notes at the end of this chapter, Judgment Begins at the House of God.
The scriptures bear witness that a significant contributing factor to purging the church of its plague of paganism is consistent proclamation of the judgment and fear of God. Paul says so in this very text! The goal of holiness is reached through the fear of God. And so Paul has dealt with another problem that plagues preachersthe problem with paganism. Paganism now, as then, is at times an attraction in which preachers may be tempted to indulge, or it surrounds a preacher like a plague in those to whom he ministers. And how did Paul deal with it? By first appealing to the brethren at Corinth to remember how much he had opened up his heart in love to them and pleading with them to reciprocate the same kind of openness. And, second, by reminding the brethren of the incongruity of yoking belief to unbelief. And, third, by pointing out that holiness is brought to its goal through the fear of God. Not a bad plan for the church to follow in any age!
2 Corinthians 7:1-3
Applebury’s Comments
Appeal for Purity Scripture
2 Corinthians 7:1-3. Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
2 Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. 3 I say it not to condemn you: for I have said before, that ye are in our hearts to die together and live together.
*Comments
Having therefore these promises.*Paul now draws his conclusion from the argument which proved the absolute incompatibility between righteousness and iniquity. There follows a two-fold appeal: (1) That which involved cleansing and purity with reverence for God; (2) the appeal for the Corinthians to accept Paul.
The promises as indicated in this context are: (1) that the living God would dwell in them and walk in them; and that He would be their God and they would be His people; (2) that the living God would be their Father and that they would be His sons and daughters. These promises conditioned upon the separation from the defilement of sin were first made to the nation of Israel. The history of that nation shows how God in a remarkable way was in the midst of His people, giving them victories and blessing when they consecrated themselves to Him, but bringing affliction and punishment upon them when they failed to walk according to their agreement with Him. Because that nation, with the exception of a small number of faithful ones, ultimately failed to appreciate the promises that God had made to them, He made a new covenant that involved believers whether Jews or Gentiles. And to this new nation He said, I will be to them a God and they shall be to me a people (Hebrews 8:10). Then He promised, I will be merciful to their iniquities, and their sins I will remember no more (Hebrews 8:12). These blessings were involved in the promise that God had made to Abraham. See Galatians 3:8-14; Galatians 3:29. This was made known on the Day of Pentecost to those who repented of their sins and got themselves baptized in the name of Jesus Christ. Peter said, To you is the promise and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him (Acts 2:39). Peter speaks of these precious and exceeding great promises by which the Christians have escaped the corruption that is in the world by lust that they may become partakers of Deity. 2 Peter 1:4.
*let us cleanse ourselves for all defilement of flesh and spirit.*Are we to assume when Paul says Let us that he was guilty of the same defiling sins which the Corinthians had been practicing? This could scarcely harmonize with the appeal that he had made for the Corinthians to imitate him even as he imitated Christ. 1 Corinthians 11:1. Nor does it harmonize with the fact that he had buffeted his body and brought it into bondage lest after having preached to others he should become disqualified. 1 Corinthians 9:27. Neither does it harmonize with his claim that Christ lived in him. Galatians 2:20. Those who hold that he was defiled just as the Corinthians are fond of quoting his remarks: For I know that in me, that is, in my flesh dwelleth no good thing Romans 7:18. But Paul had said in Romans 6:12, Let not sin therefore reign in your body, that you should obey the lust thereof. The only possible way to harmonize these two statements is to regard the first one as a reference to Paul before he became a Christian. At one time he like the Romans before they became Christians had been a servant of sin, but they became obedient from the heart to that form of teaching whereunto they were delivered and were made free from sin that they might become servants of righteousness. Romans 6:17-18. Why then does Paul say, Let us cleanse ourselves? Two reasons: (1) because such a thing was possible since he himself had done so; (2) Paul was aware that it was necessary for him as well as the Corinthians to be constantly on guard lest he should fall. He had written to them saying Wherefore let him that thinketh he standeth take heed lest he fall (1 Corinthians 10:12). But he also indicated that there is no temptation which they could not endure by following the way which God has provided. With the shield of faith the Christian can quench all the fiery darts of the evil one. Ephesians 6:16. Not even the apostle Paul could afford to lay down the armor of God until he had fought the good fight of the faith, being faithful unto death.
*from all defilement of flesh and spirit.*By flesh and spirit Paul meant the whole life, body and mind. While he used flesh and spirit in a figurative sense as he discussed the works of the flesh in Galatians 5:16-24, here he is using it in the literal sense referring to the physical body. The Corinthians lived in an environment of immorality. He had written to them that they should in no way get themselves mixed up with those who practiced such things. 1 Corinthians 5:8. He had reminded them that their bodies were to be considered as a temple of the Holy Spirit (1 Corinthians 6:19-20). Those who hold that there is inherent sin in the body are at variance with what Paul teaches on the subject, for one can, and many do, give their bodies to God as instruments of righteousness. Romans 6:13. In the list of the works of the flesh, Paul not only mentions immorality which defiles the body, but he also lists such things as strife, faction, jealousy, division and the like which defile the spirit. Those who belong to Christ, however, are to be characterized by love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control. Galatians 5:22-24. To the Colossians, he said, Set your mind on the things that are above, not on the things that are upon the earth. (Colossians 3:2). To the Philippians, he wrote, Finally, brethren, whatever things are true, whatever things are honorable whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there be any virtue, if there be any praise, think on these things (Philippians 4:8).
How can the Christian who has become defiled cleanse himself? Is he to be baptized again for the remission of his sins? The case of Simon answers the problem. Along with the other Samaritans, he had been baptized into Christ; but he fell into serious sin when he thought that he could obtain the gift of God with money. Peter said to him, Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee (Acts 8:22).John, writing to Christians, says If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness (1 John 1:9). The blood of Christ cleanses us from all sin (1 John 1:7-10; 1 John 2:1-2). We have an obligation to one another in this matter. Paul wrote to the Galatians saying, Brethren, if man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted (Galatians 6:1). James wrote to his brethren to say, If any among you err from the truth, and one convert him; let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins (James 5:19-20).
*perfecting holiness in the fear of God.*Holiness as used in this context is the state of the one who separates himself from sin and its defilement, touching no unclean thing. It clearly means the life of purity that follows the cleansing from sin. The object of the cleansing is a life of purity. Paul urges the Corinthians to make their life complete by conducting themselves in God’s sight as His children who refuse to be defiled by sinful practices.
Perfecting holiness does not mean perfectionism, for that assumes that it is possible for the individual to reach the state in which it is impossible for him to commit an act of sin. While John makes it clear that it is impossible for a man to go on sinning while he is conducting himself in harmony with the Word of God, he also recognizes the possibility of a sin being committed by any man who does not walk in the light of God’s Word (1 John 3:9; 1 John 2:1).
In this day of low moral standards, the church must not only return to the truth of God’s Word but also to the purity of genuine Christian living. In this day it is imperative that Christians present their bodies a living sacrifice, holy, acceptable to God (Romans 12:1). Peter said, As God is holy, be ye yourselves also holy in all manner of living (1 Peter 1:15). Then he explained it, Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speaking, as new born babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation (1 Peter 2:1-2).
*Open your hearts to us.*Paul asked the Corinthians to open their hearts to him and welcome him as a guest. He wanted them to let him come in and abide in their affections. There are certain types of people who cannot be welcomed as guests in one’s home. Those who would injure, destroy, or cheat cannot be admitted. But Paul declared that he had accused no one unjustly; he had injured no one; he had not corrupted or destroyed anyone; he had not taken advantage of or cheated anyone. There was, therefore, no reason why they should not receive him into their hearts. Some of Paul’s enemies may have been making such charges against him, but it is probably better to consider this as a general characterization of unwanted guests which in no way applied to him.
*I say it not to condemn you.*This could mean that some had brought these charges against Paul, but, more likely, he was simply showing that he was not the type of individual that would be excluded from the home and heart of a Christian. He had reminded them (2 Corinthians 6:11) that his heart was enlargedthere was room in it for all the Corinthians. Now he urges them to make room for him in their hearts and affections. He considered the Corinthians as permanent guests in his affections, for they were in his heart to die together and to live together. This was no temporary thing; they were in his heart to stay.
Remembering all that he had done for them as their spiritual father, how could they refuse to open their hearts and welcome him into their lives?
2 Corinthians 7:2-9
**Butler’s Commentary
SECTION 1
Augmentation **(2 Corinthians 7:2-9)
2 Open your hearts to us; we have wronged no one, we have corrupted no one, we have taken advantage of no one. 3I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. 4I have great confidence in you; I have great pride in you; I am filled with comfort. With all our affliction, I am overjoyed.
5 For even when we came into Macedonia, our bodies had no rest but we were afflicted at every turnfighting without and fear within. 6But God, who comforts the downcast, comforted us by the coming of Titus, 7and not only by his coming but also by the comfort with which he was comforted in you, as he told us of your longing your mourning, your zeal for me, so that I rejoiced still more. 8For even if I made you sorry with my letter, I do not regret it (though I did regret it), for I see that that letter grieved you, though only for a while. 9As it is, I rejoice, not because you were grieved, but because you were grieved into repenting; for you felt a godly grief, so that you suffered no loss through us.
**2 Corinthians 7:2-4 Passion: **Repentance has been defined by William Chamberlain as a pilgrimage from the mind of the flesh to. the mind of Christ. In other words, repentance is an ongoing, constant battle to bring the believer’s mind and body into captivity unto Christ (see 2 Corinthians 10:3-5). Repentance is not a one-time event in the life of a believer. Repentance and spiritual growth are synonymous. It is an ever recurring problem for preachersin their own lives, certainly but also in their struggle to produce it in the lives of those to whom they minister. Repentance is the primary goal of all preaching (see Luke 24:47; Acts 2:38; Acts 11:18; Acts 17:30-31, etc.). When Christ evaluated the seven churches of Asia Minor in order to prepare them for the great tribulation at the hands of beastly Rome, he admonished them to repent.
The fundamental problem preachers have with repentance is its augmentation. Even apostles struggled in their ministries to produce repentance in people. Paul had been dealing for a long time with the need of the Corinthian Christians to repent of their arrogance toward the sinful man and woman in the congregation (see comments 1 Corinthians 5:1 ff). Paul had been severe in his communications with the Corinthians, both face to face, and in writing. This had caused some believers at Corinth to react with hostility toward Paul, slandering his character. This posed another sin from which he admonished them to repent. Paul wrote a severe third letter and sent it to Titus. While Titus was away in Corinth, Paul grieved that it had been necessary to be severe with people so dear to his heart. Titus returned with the good news that the Corinthians had repented. Paul was elated! And in this fourth letter (better known as II Corinthians) he bared his soul as he related the problem he had bringing them to repentance. The Corinthians had repented, but evidently they were still stand-offish toward Paul. Perhaps they were afraid the apostle was still angry with them. They were still smarting from his rebukes and were determined they would not involve themselves emotionally with him so as to be hurt again. They would be Christian brothers again, but not friends! But true repentance must result in reconciliation!
So Paul shows that passion (earnest love) is part and parcel with the severity that produces repentance. Paul has already plead with them (see 2 Corinthians 6:11-13) to widen their hearts to make room for him. He has already stated (2 Corinthians 6:11-13) that full reconciliation between them awaits only the restoration of their affectionsnot his. Now, after a brief parenthetical warning against an attitude of paganism, he repeats his fervent plea for a restored friendship. He says, Open your hearts to us. (Gr. Chroesate hemas, contain us, or, make room for us). The word heart is not in the text, but may be understood from the previous discussion (2 Corinthians 6:11-13). Had Paul never felt passionately attached to these Corinthians, he would never have rebuked them for their sins. He would not have cared whether they would repent or not. He would have justified himself expressing no interest in their reformation, and washed his hands of the entire matter. But Paul did not do that. He persisted. He kept on admonishing them until they changed their minds and their actions. And it was his love for them that made him persist!
He begs them to make room for him in their hearts by considering that he (and his co-workers) had wronged (Gr. edikesamen, treated unjustly or unfairly) no one; he had corrupted (Gr. ephtheiramen, ruined) no one. The word ephtheiramen is a word signifying corrupting by means of false doctrine. Paul uses the same word in 1 Corinthians 15:33 to warn that evil homiletics (sermons teaching that there is no resurrection) corrupts good morals. No doubt there had been some in the church at Corinth accusing Paul of corrupting the church by his teaching in favor of Christian liberty. The Judaizers would have been such accusers. At the same time, there would have been accusations by the Gnostic element that his teaching against sexual freedom would have a corrupting influence. Paul also reminds the Corinthians that he had not taken advantage of (Gr. epleonektesamen, lit. seek to get more, or defrauded) anyone. This Greek word is a compound of pleonexia which is translated covetousness. He writes later in this same epistle that he had not burdened the Corinthian church by taking financial support from them (see 2 Corinthians 12:13; 2 Corinthians 12:16-17; and 1 Corinthians 9:15-18). The Corinthians have been given no reason by Paul to restrict their affections toward him.
Paul had no recrimination to make, although he might have been justified in doing so, He longed for repentance and reconciliation. He had already stated that the Corinthians were in his heart (2 Corinthians 6:11-13). And his affection for them was deep. He (and his co-workers) were ready to lay down their lives for the Corinthians. Paul’s passion for these brethren leads him to have great confidence (Gr. polle parresia, much boldness) on their behalf. He is able to be proud (Gr. polle kauchesis, much boasting) of them to others. His only motive in producing repentance and reconciliation in them is to be able to boast of their spiritualitynot his. He will take no credit for what they become. He will give credit to the Lord and to them. He is content to be simply the unheralded instrument for the glory of God and their edification. As a matter of fact, he gave the Corinthians credit for having filled (Gr. pepleromai, perfect tense verb, past action with a continuing result) his life with strength (Gr. paraklesei, paraclete, one called along side to strengthen), and overflowing joy. It was Paul’s passion for the good of his Corinthian brethren that gave augmentation to solving the problem of repentance.
Preachers are plagued with the problems of repentance in those whom they serve because, unlike the apostle Paul, they frequently approach the problem from a selfish perspective thinking only about their own image and not about building up their brethren. Preachers will simply have to enlarge their hearts (2 Corinthians 6:11-13) and make themselves vulnerable and be willing to suffer some afflictions if they are going to find the way to produce repentance in believer’s lives. Preachers are going to have to faithfully and fairly preach uncorrupted doctrine with a passion for people’s souls before repentance will ever come to fruition. Preachers must be willing to share their own life and death with their congregations if they wish to witness spiritual growth through repentance. Such passion, such love, will inevitably produce repentance and reconciliation.
**2 Corinthians 7:5-7 Pathos: **Any preacher who expects to call his congregation to repentance must have pathos. He must be able to empathize (enter into feelings of another) in the chastening, sorrow and spiritual trauma that accompanies personal repentance. Paul had pathos. His pathos or empathy did not come easily. He knew the stresses and pressures of inner spiritual struggle (see Romans 7:13-25). He knew the afflictions of the body (1 Corinthians 9:24-27) necessary to maintain a life of repentance. He could feel with the Corinthians. When he was in Macedonia he, and his co-workers, experienced no physical rest and no spiritual or psychological rest, (see comments 2 Corinthians 2:12-17). He was afflicted (Gr. thlibomenoi, pressured) at every turn. Just what the fighting without was, we do not know. We would be safe in speculating that it had to do with the harassment of the Judaizers which was constant and vicious wherever Paul preached. The fear within is already described in 2 Corinthians 2:12-17.
This pathos so necessary to augment a program of repentance in others does not come overnight. There is no such thing as instant empathy. Before we can really understand what others must endure to repent, we must have walked a mile in their moccasins. Paul had walked more than his mile in the shoes of repentance (see 2 Corinthians 12:7 ff).
The apostle tells the Corinthians that the coming of Titus with the good news from Corinth had comforted (strengthened) him (2 Corinthians 7:6). But he also states that before Titus came he had been downcast (Gr. tapeinous, laid low, humiliated). Paul had walked the penitent’s path of humiliation and lowly-mindedness. He knew what the Corinthians suffered (humiliation) in their choice to repent. He also knew that God would strengthen those who were lowliminded enough to repent. Biblical history is replete with examples of penitent men whom God lifted up and strengthenedAbraham, Moses, David, Isaiah, Jeremiah, Ezekiel, Daniel, Nehemiah, Mordecai. It also provides a long list of impenitent men who went from bad to worseCain, Nimrod, King Saul, Absalom, Ahab, Belshazzar, Haman and a host of others.
And what was the good news by which God strengthened the downcast apostle? First, it was the strengthening experience the penitent response of the Corinthians had upon Titus. Paul was so very glad to see the spiritual growth that had taken place in Titus as Titus had seen God’s word work in the lives of the Corinthians. This is one of the most important ways by which a preacher finds the courage to go on striving to produce repentanceto see how manifested repentance brings about spiritual growth even in those merely observing it. Sincere, visible repentance elicits sober thinking and holy inclinations in everyone who is fortunate enough to be present when it happens! Paul saw its effects in Titus. That had an effect on Paul! When Titus told Paul that the Corinthians vehemently desired to see Paul (Gr. epipothesin); that they lamented and wailed (Gr. odurmon) for him; that they were zealous (Gr. zelon) for him, then Paul rejoiced even more. How could a preacher rejoice more than overflowing (Gr. huperperisseuomai) (2 Corinthians 7:4)? But that is the extent to which a preacher must be willing to relate to or empathize with people in order to produce repentance in their lives and in his.
**2 Corinthians 7:8-9 Pain: **Finally, preachers must understand that there is no repentance without some pain! Paul had written severe rebukes. He had called the Corinthians childish for their divisions; arrogant for their indifference to immorality; shameful and incompetent because they could not judge wrong-doers; disgraceful in their corporate worship about the Lord’s table; immature in their use of spiritual gifts. All this in First Corinthians. We do not know how severe he was in the unpreserved letters he wrote, or in the personal confrontation he made with them. One thing we do knowwhile Paul was, at first, sorry he had to be so harsh, in the long run he did not regret (Gr. metamelomai) it. This shows the depth of Paul’s love for the Corinthians. Paul knew what he had written and said would hurt, but he knew that the grief and the hurt were necessary.
True love causes pain when it has to. God made the Valley of Achor (Trouble) a door of hope for Israel (Hosea 2:15). The prophets of the Old Testament are clear that God chastens by hurting the rebellious in order to bring about repentance. We do not show love to someone by withholding the truth. Paul said to the Galatians, Have I then become your enemy by telling you the truth? (Galatians 4:16). We often let people go on and on in sin, saying we love them too much to hurt them, but nothing is more self-deceptive. What we usually mean by such a statement is that we do not want to hurt ourselves! When a sinner is told the truth about his sins, he gets angry with the one who told himno matter how sincere and loving the attempt to produce repentance. That hurts! No one likes rejection! Paul did not like it! But he was willing to endure it for the sake of the Corinthians. When we say, Well, I just love him too much to hurt him, we are really kidding ourselves and saying we do not want to hurt ourselves.
It is appropriate here to make some extended quotations from, The Problem of Pain, by C.S. Lewis, pub. Macmillan Co.
… the older type of nurse or parent was quite right in thinking that the first step in education is -to break the child’s will.-’ Their methods were often wrong: but not to see the necessity is, I think, to cut oneself off from all understanding of spiritual laws. The human spirit will not even begin to try to surrender self-will as long as all seems to be well with it. … pain insists upon being attended to. God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world. A bad man, happy, is a man without the least inkling that his actions do not -answer,-’ that they are not in accord with the laws of the universe. Until the evil man finds evil unmistakably present in his existence, in the form of pain, he is enclosed in illusion. Once pain has roused him, he knows that he is in some way or other -up against-’ the real universe: he either rebels. or else makes some attempt at an adjustment, which, if pursued, will lead him to religion. No doubt Pain as God’s megaphone is a terrible instrument; it may lead to final and unrepented rebellion. But it gives the only opportunity the bad man can have for amendment. It removes the veil; it plants the flag of truth within the fortress of a rebel soul. Everyone has noticed how hard it is to turn our thoughts to God when everything is going well with us. When I think of painIf I knew any way of escape I would crawl through sewers to find it. I am not arguing that pain is not painful. Pain hurts. That is what the word means. I am only trying to show that the old Christian doctrine of being made -perfect through suffering-’ is not incredible.
We have commented on what Paul learned (see 2 Corinthians 1:3-11) through affliction. That God perfects (brings to the goal, fulfills) man through affliction, pain, suffering and tribulation is a primary doctrine of both Old and New Testaments. It began when God cursed the earth for man’s sake (Genesis 3:17-18) and subjected the whole creation to futility (Romans 8:18-25). It is the primary method God uses to bring this wicked world to repentance (Romans 1:18 ff). Preachers must face the stark reality that there is no repentance without pain. Jesus clearly indicated that the way which leads to life is narrow and difficult. He said it was hard for a rich man to enter the kingdom. Paul said we enter the kingdom through many tribulations (Acts 14:22). Peter and John in their epistles have much to say about suffering and tribulation necessary for a life of holiness. For more discussion of this see, Isaiah, Vol. II, Special Study entitled, The Three Dimensions of Discipline, by Paul T. Butler, pub. College Press.
When you love a person you tell him the truth. But when you do you are risking his friendship for his first reaction will be one of hurt and defensiveness. If you are willing to make yourself vulnerableto risk his friendship to tell him the truth, you demonstrate that you really love him. Usually, over the long-haul, the fact that you love him will come through.
Paul faithfully confronts the Corinthians with the truth. It hurt him to have to do it. It hurt them to hear it. But it was the beginning of their repentance and salvation. For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:11). Even the sinless Lord Jesus was brought to the goal (perfected) for which God sent him into the world through the things he suffered (see Hebrews 2:10; Hebrews 5:7-9). The grief Paul’s severity engendered is clearly stated to be the cause of their repentance (2 Corinthians 7:9). The apostle goes so far as to say he rejoiced that he brought them to grief because (Gr. hoti, causal conjunction that) they were grieved unto (Gr. eis, preposition unto, sometimes used in a causal relation e.g. Matthew 12:41; Luke 11:32; Romans 4:20; Acts 2:38) repentance. In other words the pain of Paul’s severe words caused the Corinthians to move toward the change of mind and life called repentance. The Greek phrase, elupethete gar kata theon hina en medeni zemiothete ex hemon, reads literally, for you were grieved according to God in order that in nothing you suffered loss from us. J.B. Phillips translates it, In other words, the result was to make you sorry as God would have had you sorry, and not merely to make you offended by what we said. RSV translates kata theon as godly grief. They were grieved in God’s waynot in the way of the world or the devil. Apparently God has a way he wants man to be grieved in order that he may be brought to repentance. It is the preacher’s job to find God’s way to grieve people so they will repent! And God’s way is not without pain!
2 Corinthians 7:4-13
Applebury’s Comments
Paul’s Frankness Scripture
2 Corinthians 7:4-13 a. 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.
5 For even when we were come into Macedonia our flesh had no relief, but we were afflicted on every side; without were fightings, within were fears. 6 Nevertheless he that comforteth the lowly, even God, comforted us by the coming of Titus; 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. 8 For though I made you sorry with my epistle, I do not regret it: though I did regret it (for I see that that epistle made you sorry, though but for a season), 9 I now 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. 10 For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret: but the sorrow of the world worketh death. 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. 12 So although I wrote unto you, I wrote 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. 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.
*Comments
Great is my boldness of speech.*Some assume that Paul is referring to the great confidence which he had in the Corinthians. While the expression may be translated confidence it really refers to one’s frankness in speaking our boldly. Paul did speak frankly when he boasted about the willingness of the Corinthians to follow his instructions. See 2 Corinthians 7:14. Frankness is seen in two issues: (1) he was filled with comfort and (2) he was overflowing with joy in all his afflictions. Paul suffered as anyone else would when he was afflicted. The sting of the lash hurt him as much as it did anyone else. He felt the pain of hunger and cold as anyone else did. But the joy of knowing that he was the servant of God, bearing the message of reconciliation to all who would accept it, caused his joy to overflow like a river out of its banks and cover the ground as far as one could see.
*for even when we were come into Macedonia.*Paul now describes his distress and shows how God had comforted him in it all.
His anxiety over the situation in Corinth had caused him to go to Troas where he was hoping to find Titus and learn from him about conditions in Corinth. But when he got there, he had no relief for his spirit, so he went on to Macedonia. There, he says, Our flesh had no relief. In the first instance it was anxiety of mind and heart as he waited for the report of the action of the church on the instruction he had written them in First Corinthians, particularly in chapter five about the sin of the one who had taken his father’s wife thus bringing the whole church into disrepute before the pagans. 1 Corinthians 5:1-13. But his distress in Macedonia seems to have been the result of physical hardships which he suffered. He describes them as afflictions, fightings and fears, but gives no details as to their nature. We may assume that those who had been opposing him kept up their steady bombardment of criticism by every means that would bring him distress. Conflicts that were without produced fears within, fears, perhaps, as to whether or not he would be able to complete his mission of reconciling the sinners at Corinth to their God, for this would require repentance and a change of conduct on their part.
*He that comforteth the lowly.*Paul had faced enough to cause him to be depressed, but God who had led him in triumph in Christ in every place had not forsaken him. Although long delayed, God had comforted him by the presence of Titus who he met in Macedonia.
Some have assumed that the section from 2 Corinthians 2:14-17; 2 Corinthians 3:1-18; 2 Corinthians 4:1-18; 2 Corinthians 5:1-21; 2 Corinthians 6:1-18; 2 Corinthians 7:1-6 is a long digression. Paul began it with the reference to his trip to Macedonia to look for Titus without saying whether or not he had found him until he reached 2 Corinthians 7:6. But we should remember that Paul’s meeting Titus and learning from him about the repentance of the Corinthians had filled him to overflowing with joy in all the suffering which he had undergone. It was perfectly logical for him to treat at length his hope and joy and frankness as he told of his love and longing for the Corinthians and urged them to make room for him in their hearts. This, of course, involved their repentance and change of conduct about which he was now ready to write.
*and not by his coming only.*It was not the presence of Titus only that brought comfort to Paul, for two other factors were involved: (1) the fact that Titus himself had been comforted by the Corinthians, and (2) the report Titus made of the attitude of the Corinthians toward Paul. Paul alluded again to their attitude toward Titus in verses 14-15.
*while he told us your longing.*The Corinthians had their hearts set on seeing Paul again. While it is true that at one time some arrogant ones among them had suggested that Paul would not come to see them again, every trace of this seems to have been wiped out by the report of Titus. 1 Corinthians 4:18. Titus told him about their lamentation, deep personal mourning, for the things that they had permitted to go on in their midst that had brought the church of God into disrepute before the pagans of their community and caused sorrow to Paul as their father in the gospel. The wrong had been done by disregarding the instruction of the apostle. The Corinthians had shown great zeal for him as their spiritual father by correcting the situation. So while Paul rejoiced at the coming of Titus, he rejoiced even more over the report of their attitude toward him, for that meant their reconciliation to God.
*for though I made you sorry with my epistle.*See comment on 2 Corinthians 2:3-4 as to the identity of this epistle. In the absence of any manuscript evidence to the contrary I assume that this is a reference to First Corinthians. That epistle is full of sharp rebuke for various sins that were being practiced by the church in Corinth. Paul seems now to return to what he had written in 2 Corinthians 2:5-11 which appears to be a clear reference to the one who was living with his father’s wife. See 1 Corinthians 5:1-13. See Studies in First Corinthians for comments on that situation.
*I do not regret it.*After hearing Titus-’ report of their reaction to that epistle, Paul writes, I do not regret it. Then he hastens to add that he had regretted it, that is, not the writing of the epistle but the effect of it for it brought them temporary sorrow. Paul, as their spiritual father, did not take pleasure in causing them sorrow, even though he had to reprove them for their sin with the hope that they might be restored to the life of purity and righteousness in Christ.
*I now rejoice.*Again he makes it clear that he was not rejoicing that it had become necessary for him to write so as to bring them sorrow, for his rejoicing was in that which resulted from their sorrow, that is, their repentance. At one point they seem to have been indifferent toward the sin of the one who was living with his father’s wife. The instruction which Paul had given had caused them to reverse their attitude and carry out the punishment which had been ordered by the apostle. Repentance is the change of the mind or the reversal of a decision which is brought about through godly sorrow and results in changed conduct. Two other motivating forces are mentioned in the Scriptures which lead to repentance: (1) the goodness of God (Romans 2:4) and (2) the impending judgment (Acts 17:30-31).
*for ye were made sorry after a godly sort.*Literally, according to God. This means sorrow as God would have it turn out, for it would lead to repentance. Consequently nothing that Paul had written in his epistle had caused them loss. They had corrected the wrong; they were to forgive the sinner; they were not to allow Satan to have the advantage over them. 2 Corinthians 2:11.
*For godly sorrow worketh repentance unto salvation.*In accord with God’s purpose, their sorrow had produced a reversal of their decision about sin. That, in turn, brought about their salvation, and there was no regret in it.
*but the sorrow of the world worketh death.*This bold contrast between godly sorrow and the sorrow of the world justifies Paul’s rejoicing over the outcome of his epistle. The sorrow of the world involved shame and disgrace and led ultimately to death, for the wages of sin is death (Romans 6:23).
*For behold, this self-same thing.*Paul now calls upon the Corinthians to observe for themselves what had happened as a result of the sorrow that was according to God: (1) what earnest care it produced in you, that is, their eagerness to correct the sin that they had so carelessly allowed to go on in their midst; (2) clearing of yourselves, that is, the action they had taken under the instruction of the apostle to clear themselves of involvement in such sins as fornication, covetousness, idolatry, reviling, drunkenness, extortion and the like. See 1 Corinthians 5:11; (3) what indignation, that is, they were indignant that they had allowed one of their members to bring them such disgrace; (4) what fear, that is, reverence for God and the word delivered to them through His apostle, lest they be punished with the wrongdoer; (5) what longing, that is, their earnest desire for the purity of life to which they had been called in Christ; (6) what zeal, that is, their eager response to the directions Paul had written to them, for they had purged out the old leaven that they might no longer be characterized by malice and wickedness; (7) what avenging, that is, they had taken the necessary steps to punish the wrongdoer for the destruction of the flesh that the spirit might be saved in the day of the Lord Jesus. See 1 Corinthians 5:5; 2 Corinthians 2:8-11.
Paul was generous on his commendation of the Corinthians, reminding them that in all these things by their swift action they had proved themselves to be innocent of any further wrongdoing.
*I wrote not for his cause that did the wrong.*The attitude of the Corinthians which Paul had just described explained his purpose in writing First Corinthians, particularly, chapter five. His purpose was not primarily for the benefit of the one who had done the wrong, nor was it for the one who had suffered the wrong. It was for their concern for the apostle’s instruction that had led them to take the necessary steps to clear themselves from guilt of carelessly allowing such practices to go on in their midst. What they had accomplished had been done in the sight of God as they demonstrated their earnest care for Paul.
Another view of this verse assumes that the one who was wronged was Paul, not the father of the man who was living with the father’s wife. It assumes that the one who did the wrong was one of his detractors who had sought to discredit him before the Corinthians. This is based on the supposition that the epistle that had caused them sorrow was some other than our First Corinthians. See Studies in First Corinthians on chapter five.
*Therefore we have been comforted.*Thus Paul closes his remarkable explanation of the effect of Titus-’ report about conditions in Corinth.
2 Corinthians 7:10-11
**Butler’s Commentary
SECTION 2
Action **(2 Corinthians 7:10-11)
10For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death. For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the matter.
**2 Corinthians 7:10 Repentance: **It sounds pedantic to say the problem with repentance is to get people to repent. But that is precisely the problem. Too many people have either been misled about or do not want to know what Biblical repentance is. William Chamberlain writes that the popular concept of repentance has been tragically shallow: it has been perverted into emotionalism or sacramentarianism. repentance has been almost exclusively associated with an emotional crisis of sorrow for sin and fear of punishment. Chamberlain goes on to say that a proper definition of the Greek word metanoeo calls for a renovation of mind. a complete change in mental outlook and of life design.. But mere reformation of behavior is not the crucial matter in repentance. To lay stress on change of conduct or reformation of behavior is to lead the minds of people away from the fact that metanoeo (repentance) deals primarily with the springs of action, rather than with the actions themselves. Metanoeo deals with the source of our motives, not with conduct, or even with the motives themselves. The real meaning of the Greek word metanoeo began to be misunderstood when the New Testament was first translated into Latin (about 1500 A.D.) when the Greek word was translated into the Latin words, Poenitentiam agite, Do penance. The Church began to think of so many acts of penitence to cancel a given amount of sin. The emphasis was put on feelings (remorse) and deeds (penance). The emphasis should have been, as the Greek word clearly shows, on having the mind of Christ. i.e., a transformation of the mind (see Romans 12:1-2; 2 Corinthians 5:14-17). People may be sorry for their past and they may even reform certain outward ways of living, and still refuse to allow every thought (2 Corinthians 10:3-5) to be brought into captivity unto obedience to Christ. Metanoeo means to allow Christ, through his expressed will in the New Testament, to take over our thinking. It means we think everything through the divine perspective. Our minds are no longer ours to think with as we please. Our thinking must please Christ. Tertullian said, … the principle of voluntary obedience consists in similarity of minds. This is the crucial issue in the Christian way of life: similarity of mind between God and his people. Before man can enter God’s kingdom (the church) the thoughts of man must be aimed at becoming the thoughts of God. The principle of voluntary obedience in the Kingdom rests on similarity of mind between God and his people. True metanoeo (repentance) has little to do with the emotions. It is a mental metamorphosis. It is conforming one’s thinking to God’s revealed mind (the Bible) in spite of how one feels about it.
The Greek words ergazetai and katergazetai in 2 Corinthians 7:10 are both translated produces. The words literally mean, works out thus indicating that the grief Paul caused by his severe words to the Corinthians worked repentance instead of having worked death. The difference is simply that the Corinthians were grieved according to the way of God (godly grief). Here it is plain that repentance involves more than merely being sorry for sin. Being sorry produces metanoian (repentance). Grief according to God’s way works repentance which brings no regret (Gr. ametameleton, remorse). That is because repentance (conformity to the revealed mind of God) brings the experience of reconciliation, forgiveness, sonship, spiritual growth and freedom. Repentance starts with grief (within the limits of God’s will) but blossoms into joyful salvation.
Worldly (Gr. kosmou cosmic) grief works out of death because it becomes a substitute for true repentance or metanoeo (change of thinking). Worldly grief is being sorry for sin but unwilling to think about things as God thinks about them. Worldly grief wants to make reconciliation happen on the basis of emotion and not a changed mentality. Worldly grief regrets being caught in sin and having to suffer the consequences, vowing not to change the mind about sin, but vowing to be smarter, more self-sufficient, and not to be caught again. Worldly grief is the grief of the criminal mind. Worldly grief starts with hurt, but it is a mixture of anger and self-pity. It causes a person to either retreat into morbid self-judgment and eventually into suicide (both physical and spiritual) or to rise up in self-justification, fight and strike back to get revenge.
Repentance is clearly an action. It is not something that happens to you. You make it happen. It is an exercise of the human will that brings the human thinking processes into conformity to the will of Christ. Once that is accomplished, human actions are altered to conform to the revealed will of Christ. God offers his help through his Holy Spirit (the Comforter) to every human being willing to make such a change. But Christ will not overpower any human’s will and force him to think God’s thoughts (see Revelation 3:19-22; John 7:17; Psalms 25:14). Repentance is not an irresistible work of the Spirit. All through the Bible God’s messengers lay the responsibility for repentance squarely upon man himself (see Acts 17:30-31).
**2 Corinthians 7:11 Righteousness: **How does one make his grief over sin produce repentance unto salvation instead of death? In this verse Paul gives clear-cut indications of whether one’s hurt is a godly or worldly grief. The indicator is one’s reaction to being hurt. When these Corinthians received the severe rebuke of the apostle Paul they reacted with earnestness (Gr. spoude, diligence, carefulness). This earnestness is a manifestation of metanoeo (change of mentality). They did not react emotionally, superficially, but with deliberation. This is the righteous (right) way to reactGod’s way. Next, they reacted with eagerness to clear themselves (Gr. apologian, from which we get the English words apology, apologetic, meaning to make defense). In this context it is clear Paul does not mean the Corinthians were arrogantly defending themselves against any need to changethey were not self-righteously justifying themselves. Godly grief had worked in them an eagerness to get all differences between themselves and God, between themselves and Paul, out in the open (apologia) and sincerely work toward the repentance that brings reconciliation. Next, their godly grief produced in them indignation (Gr. aganaktesin, vexation, anger, much grief). They were not indignant toward Paulbut toward themselves. They manifested shame for their past which moved them beyond self-pity to self-abnegation. And, even beyond self-abnegation, indignation usually produces a corrective attitude and action. Along with indignation, their hurt worked in them alarm (Gr. phobon, fear). This was, of course, godly fear. Godly fear is the very beginning of wisdom. It is a state of mind synonymous with repentance. It is the beginning of thinking God’s way. Paul’s hurting words, which caused them to rearrange their thinking to God’s way of thinking, produced in them longing (Gr. epipothesin, great yearning) for the one who had hurt them! That is evidence of redirected thinking! He mentions again the impression their zeal for him had made on him.
Finally, the righteous reaction of the Corinthians termed punishment is listed by Paul as proof of their metanoeo (change of mind). The Greek word ekdikesin is translated revenge in the KJV and avenging of wrong in the NASV. For other N.T. usages see Luke 18:7-8; Acts 7:24; Romans 12:19; Hebrews 10:30; 2 Thessalonians 1:8; Luke 21:22; 1 Peter 2:14, etc. The punishment the Corinthians had finally administered to the immoral man (see 1 Corinthians 5:1 ff) and to the one who was causing division and slandering Paul (see 2 Corinthians 2:5-11) was visible evidence of their change of mind. Earlier they had been arrogantly indifferent to the need for such punishment. But they have changed their mind and disciplined the wrong doers. They have conformed their thinking (and, consequently, their actions) to the will of God as revealed by the apostle. Christ told the church at Thyatira that it must change its mind about tolerating the woman Jezebel (Revelation 3:19-22) or he would give to each of them as their works deserved. The apostle Paul instructed several churches they needed to change their minds about disciplining the factious, lazy and immoral members. Repentance within the church remains a crucial problem that continues to plague preachers and elders and church members, There is only one divine solution; know the Bible and practice the Bible. Paul the preacher, and one of his congregations, Corinth, did so and solved the problem of repentance! They proved themselves mentally changed (penitent) in every point of the matter (Gr. pragmati, practice) being discussed by the apostle. This blessed Paul’s ministry with joy overflowing!
2 Corinthians 7:12-16
**Butler’s Commentary
SECTION 3
Aftermath **(2 Corinthians 7:12-16)
12So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who suffered the wrong, but in order that your zeal for us might be revealed to you in the sight of God. 13Therefore we are comforted.
And besides our own comfort we rejoiced still more at the joy of Titus, because his mind has been set at rest by you all. 14For if I have expressed to him some pride in you, I was not put to shame; but just as everything we said to you was true, so our boasting before Titus had proved true. 15And his heart goes out all the more to you, as he remembers the obedience of you all, and the fear and trembling with which you received him. 16I rejoice, because I have perfect confidence in you.
**2 Corinthians 7:12-13 a Revelation: **Repentance (orientation of the mind toward God’s way of thinking) produces spiritual discoveries! Paul says, The real reason I wrote those severe things which caused you grief was to bring you to a revelation of just how much you love me as we are in God. Paul had the ultimate benefit of the Corinthians in mind when he had to be harsh with them. When they repented, it proved who they were! The reason they had been arrogant and indifferent toward the wickedness going on amongst them was they had forgotten who and whose they were. Going through the experience of repentance inevitably produces an awareness that one is a child of God. For all who are led by the Spirit of God are sons of God (Romans 8:1-17).
The chastening and discipline which leads to repentance and the peaceable fruit of righteousness is the experience that confirms we are sons of God (see Hebrews 12:5-11; 1 Corinthians 11:32; 1 Peter 4:12-19; Revelation 3:19). The classic illustration of repentance revealing sonship is the Parable of The Prodigal Son (Luke 15:11 ff). It was the moment the prodigal came to himself and changed his mind about the value of the far country and set his mind on his father’s house that he became aware of who he really was!
When the Corinthians were brought up short by Paul’s severe rebuking they began to grieve God’s way and rediscovered their strong affection for Paul in the Lord. There are three factors working together to produce a repentance which confirms that a person is a child of God: (1) The Holy Spirit working his will through his Word (the Scriptures); (2) the surrender of the human will to the authoritative leading of the Holy Spirit; (3) the preachers or messengers through whom the Holy Spirit ministers his Word. William Chamberlain puts it, Somehow, a creative activity of God works through the message of a crucified Saviour, preached by sinning men to a world in sin and revolt, and so God changes the minds of men from the mind of the flesh to the mind of Christ. This is too wonderful to understand, but we see it operate wherever a crucified Saviour is presented by men who have experienced his grace. God provides the initiative, the dynamic, and the means; man responds; and repentance is the result. Repentance (change of mind to conform to God’s way) gives divine perspective to everything! It is as if a dark veil were liftedas if blind eyes were suddenly given sight. History, life, origins, destinies, relationships, and things are seen in the light of the future glory for the sons of God. Repentance is more than sorrow for sinit is more than reformed behavior. It is a renewed mind.
**2 Corinthians 7:13 b - 2 Corinthians 7:14 Relief: **The godly change in the Corinthians was a great blessing to Titus. Paul rejoiced at the joy of Titus because his mind has been set at rest by you all. The Greek word anapepautai is a combined word in the perfect tense and might be translated, being completely put at rest in the past and continues to be at rest. And it was Titus-’ spirit (Gr. pneuma) which the RSV equates with mind. His spirit was put completely at rest.
It was a great relief to Titus when the Corinthians manifested they were thinking according to God again. Titus was going to be sent back to Corinth to complete the arrangements for the collection for the poor brethren in Judea. Besides, when Paul’s character was being maligned, Titus-’ mind and heart would be troubled. Titus was Paul’s true child in a common faith (Titus 1:4). Paul’s affection for Titus and trust in him are unquestionable. The same would be true of Titus toward Paul.
Their repentance was a great relief to Paul. It is probable that Titus had undertaken the mission to Corinth with Paul’s severe letter with some misgivings but had been encouraged by the boasts of Paul that the Corinthians would repent and be reconciled. Paul was relieved that Titus had seen that come true. He would not want this young evangelist to experience failure by witnessing impenitence. There are enough disillusionments and discouragements for young preachers in the world without having to suffer the disillusionment of seeing impenitence in the lives of the children or God! A repenting church will be a church at rest! What the church of Christ needs in this day more than anything elsemore than cathedrals, causes, and collectionsis repentance. Congregations institute programs for every aspect of ministry except repentance. Have you ever heard of a congregation implementing a program for repentance? Yet repentance is the thrust of every epistle written by an apostle to a congregation. Repentance is the exclusive theme of Christ’s program for the seven churches of Asia Minor to prepare them for facing their confrontation with the beast, the false prophet, and the harlot. When John the Baptist and Jesus preached the gospel it was repent for the kingdom of God is at hand.
As William Chamberlain concludes, The Church must redefine its task. We have had too much preaching that dealt out mild homeopathic doses of ethical exhortation or sought to establish a social utopia by ignoring the fundamental need for a complete change in the mind and heart of mankind. Jesus and John. began with this need. The Kingdom was at hand, they proclaimed, and that called for a complete metamorphosis of the mind of man.. The Apostle Paul reminds us that our task is to capture the mind of man. This includes the subconscious mind.. The Church must be told that becoming a Christian requires a new set of values, a new pattern for life, a new mind. If one’s thoughts begin and end with one’s personal convenience and desires, one is disqualified for Christian living. The preacher must keep reminding the Church that it must become Christian in its ideals, its desires, and its aspirations before it can become Christian in its practice, for the conduct of man hinges on his thought life. A pagan bent in one’s thoughts gives a pagan tilt to one’s life.
**2 Corinthians 7:15-16 Reconciliation: **Titus-’ troubled spirit was not only put at rest, but his heart went out to the Corinthians all the more. The Greek word translated heart is splagchna often translated bowels in KJV. It means gut feelings or deep, innermost affections. Titus was moved emotionally by this experience. Today, while the Church is moved by musical performances, or humorous speakers, it is often indifferent and sometimes chagrined at any accomplishment of true repentancenot merely a show of sorrowa manifested change of thinking.
What moved Titus emotionally was the obedience (Gr. hupakoen, hearing, obeying) of the Corinthians. The Corinthians were grieved with a godly grief. But it was not their sorrow which impressed Titusit was their obedience! In most cases today, people get emotional over seeing the emotions of others on display. But the impact the Corinthians had on Titus and Paul was due to their display of obedience. Obedience is what impresses the Lord, too! (see 1 Samuel 15:22-23; Hebrews 11:7-8; Genesis 22:10-12; Romans 1:5; Romans 16:19; Romans 16:26; Hebrews 5:8-9, etc.). The fruition of repentance is obedience.
Another thing that impressed Titus about the Corinthians was the fear and trembling with which they received him. The Greek words used are phobou from which we get the English word phobia (fear), and tromou, which is the noun form of the Greek verb tremo (English, tremor, tremble). Does is seem unChristian for Paul to be rejoicing that the Corinthians responded to Titus-’ message with phobia and timidity? How many Christians do you know who respond to exhortations to repent with fear and trembling? Usually the reaction to scriptural rebuke, especially if it is severe, is first anger, then defensiveness or self-justification, and finally retaliation. But what Titus saw in the Corinthians was godly grief, obedience, fear and trembling. What a difference! It is the difference between repentance and rebellion, between righteousness and ungodliness; it is the difference between Christian and hypocrite. We have discussed the imperative part the fear of God plays in the perfection of holiness in Christian character (see notes on 2 Corinthians 7:1). Paul adds here the part fear plays in repentance. Fear plays a very significant part in holy conduct (see 1 Peter 1:15-17). What Titus reported made Paul write, I am rejoicing because I am having confidence (Gr. tharro, boldness, courage) in you in everything. Reconciliation has taken place. Full restoration of affection and brotherly love is made because the Corinthians decided to think God’s way, and Paul’s heart is overflowing.
So, Paul the preacher found himself with a problem about repentance. He faced it squarely, honestly and faithfully. His passion for the Corinthians, his pathos for their need, and his willingness to risk their friendship when he knew only pain would augment repentance helped him provide the solution to the problem. What resulted was true repentance (change from the mind of the flesh to the mind of Christ) and righteous behavior from the Corinthians. And the blessings which came (self-revelation, relief, and rejoicing) gave Paul, Titus and the congregation at Corinth a taste of the goodness of the word of God and the powers of the age to come. (Hebrews 6:4-5). The kingdom of God was theirs (Matthew 5:3-13).
APPREHENSION:
What is repentance?
Why did Paul have to remind the Corinthians that he had not taken advantage of them?
What affliction did Paul have in Macedonia? Why was he in Macedonia?
What is the meaning of downcast?
How did the comfort Titus had help Paul?
How did Paul make the Corinthians sorry with his letter?
Why was he not sorry he had made them sorry?
What is godly grief?
What is worldly grief?
How did the Corinthians prove they had repented?
What did Paul plan would be revealed to the Corinthians by his severe letter?
What did the repentance of the Corinthians do for Titus?
What did the Corinthians do that made Titus deeply emotional toward them?
Why did the Corinthians react to Paul’s message with fear and trembling?
APPLICATION:
If repentance is essentially a change of thinking so as to think God’s thoughts, what should preaching and Sunday School teaching focus on?
Do you see your preacher as seeking you to open your heart to him?
Have you opened your heart to him? Has he opened his heart to you?
Do you think of your minister as one who has walked in your shoes?
Would it help you to repent if he reassured you that he has or is walking there?
When you find you have had to repent (change your mind) about something from God’s word, does it draw you closer to your preacher? How?
How do you react to your preacher, your Sunday School teacher, or your spouse when they make you sorry about your favorite sin?
Have you ever had the courage to hurt someone with truth in order to bring them to repentance? Are you willing to be hurt in return for hurt if it produces repentance? Why?
Have you ever been sorry about a mistake without changing your thinking about it being a mistake?
Do you think the church needs to change its thinking today about church discipline? Why? How?
How would you suggest the church could institute a program for repentance today? What areas in congregational life need repentance?
Are there places in your church that could be put at rest by repentance? People?
Have you ever been emotionally touched by someone’s obedience to Christ’s word? What was it? How did you feel?
Do you think a congregation obeying would have more impact on others than a church entertaining?
Do you react with fear and trembling when God’s messenger delivers a message of God about repentance to you?
2 Corinthians 7:13-16
Applebury’s Comments
The Joy of Titus Scripture
2 Corinthians 7:13, a-16. and in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hat been refreshed by you all. 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 Titue was found to be truth. 15 And his affection is more abundantly toward you, while he remembereth the obedience of you all, how with fear and trembling ye received him. 16 I rejoice that in everything I am of good courage concerning you.
*Comments
for the joy of Titus.*The magnanimous spirit of Paul is shown in the attitude that he had toward his fellow-workers such as Titus and Timothy. Not only did he write of his own joy at the outcome of the situation in Corinth, but pointed out that he was particularly happy over the joy of Titus because of the manner in which the Corinthians had received him. They had joined in refreshing his spirit. He may have had some misgiving as to the effect of his mission, but the Corinthians had dispelled all doubt about it by the manner in which they received him.
*For if in anything I have gloried to him.*The unselfishness of Paul is manifested in his attitude toward the Corinthians for he did not hesitate to boast about their willingness to respond to the inspired instruction which he had written to them. After receiving the report of Titus he could say, I was not put to shame. What he had said about them to Titus had been found to be the truth.
*And his affection.*The generous affection which Paul had for the Corinthians was shared also by Titus. He remembered how they had obeyed the instruction of Paul. They had received him with utmost concern lest they fall short of complete obedience to it.
*I am of good courage concerning you.*The battle had been won. Paul had suffered great anxiety over the situation at Corinth. He had rebuked sin. He had plead earnestly that they make room for him in their affections. Now triumphantly, having achieved the victory, he could say, I am of good courage concerning you.-'
Summary
In the opening verses of this chapter, Paul draws a conclusion from the principles he had just stated in the preceding one. God had called upon His people to separate themselves from every unclean thing and had promised those who did so that He would be their God and they His people. He would be their Father and they His sons and daughters. While Isaiah had written this to Israel, Paul clearly indicates that the same would be true of the Christians at Corinth if they cleansed themselves from those things that were besmearing their lives and defiling their souls. They were to separate themselves from everything that defiles their flesh and spiritthe whole being. Nothing short of complete separation from sin and dedication to a life of purity before God would satisfy the conditions upon which God was to be their Father and they His children. Paul’s concern for the church at Corinth led him to a deep and stirring appeal for them to accept him into their hearts and lives as a guest who was to remain with them. He was the kind of person as their father in the gospel whom they could receive in this manner. They were in his heart to live and to die. Paul unhesitatingly spoke of his pride in the church at Corinth. In times of distress, the memory of Corinth brought him comfort; in times of sorrow, the thought of them brought him overflowing joy. He suffered in Macedonia, for he had not rest for his flesh. What hardships these were, he does not say, but they were in all probability the results of persecutions from those who everywhere sought to undermine his work of Christ. There were conflicts accompanied by fears. But when he found Titus in Macedonia and learned of their obedient response to the epistle he had written, he was comforted. God who always led him in triumph also comforted him when he was depressed. This brought him to the discussion of the effect of the letter he had written (First Corinthians). He did not regret writing it, but he did regret that their sins had led to the rebuke that caused them to be made sorry for a while. But he rejoiced that this sorrow had led to repentance, and repentance to salvation. How different the sorrow of the world, for it led to death. Paul could rejoice that they had been saved from such a death. God’s purpose in sorrow had led them to change their ways and punish the sinner in their midst. Respect and reverence for God led them to refuse to be mixed up with sinners who practiced things which the Father would not tolerate. They longed for the purity that He praised and zealously sought the life of righteousness in Christ. Paul could give them a clean bill of health, for they were innocent of any further wrongdoing. This was the very purpose of the letter, for it was not for the sake of the offender nor offended, but that they might all show their earnest concern for the things of God. Titus had told Paul of the wonderful welcome he had received in Corinth. Paul had boasted to him about the kind of people he would find in the church at Corinth, basically good and willing to obey the Word of God. He had not been put to shame, for Titus had found them to be just what Paul had said. Titus had been deeply moved by the warmth of their welcome. Paul rejoiced that he had been able to depend on them.