2 Corinthians 7: Summary and Commentary

Verse 1

7:1 Paul wanted the church to be a holy people, filled with God’s presence. • because we fear God: We should be reverent in the presence of a holy God (see study note on 5:11).

Verse 2

7:2-4 Please open your hearts to us: Paul picks up his plea from 6:11-13 (see study note on 6:14–7:1). Paul had a deep concern for the churches (11:28), expressed by seeking a close bond of fellowship. When he was misunderstood, he explained his actions, as he does here. • We have not . . . taken advantage of anyone: That is, by taking their money.

Verse 4

7:4 All our troubles might refer to Paul’s many hardships (6:5) or his problems with the Corinthians themselves. Either way, he was filled with joy because the church’s response had greatly encouraged him (as he explains in 7:5-16).

Verse 5

7:5-7 Paul’s joy leads him to tell about his recent meeting with Titus, whose presence was a joy when he joined Paul in Macedonia (see study note on 2:14–7:4; Acts 20:1-2). • Initially, Paul had no rest (this Greek word is used in 2 Cor 2:13, where it is rendered “peace of mind”) but only conflict, battles, and fear. Paul was deeply discouraged, but he received encouragement from God, who encourages those who are discouraged (cp. Ps 42:5-6). Titus arrived from Corinth with the news that Paul’s letter (see 2 Cor 2:3-4) had done its work (7:8-16). This was the chief cause of Paul’s joy.

Verse 8

7:8-13a Paul was sorry at first that he had sent his previous letter (see 2:3-4). Now he was not sorry, realizing that the pain had been worthwhile, for the severe letter had brought the church in Corinth to repentance. They had rebuked the offending person—perhaps too strongly (see 2:6-11).

Verse 9

7:9-10 Two kinds of sorrow are mentioned: (1) Worldly sorrow that lacks repentance leads to spiritual death (e.g., see Matt 27:3-6; Heb 12:16-17). (2) Sorrow that leads us away from sin leads to salvation, as it did when the church in Corinth responded positively to Paul’s rebuke.

Verse 13

7:13b-16 The way the Corinthians had welcomed and obeyed Titus as Paul’s agent endeared the Corinthians to Titus and delighted Paul. The crisis at Corinth was over, and Paul had complete confidence that all was well.

Verse 14

7:14 All along Paul had been optimistic, despite his fears, about the outcome of Titus’s trip to Corinth.

Verse 1

These verses contain a double exhortation: -

I. To make a progress in holiness, or to perfect holiness in the fear of God, Co2 7:1. This exhortation is given with most tender affection to those who were dearly beloved, and enforced by strong arguments, even the consideration of those exceedingly great and precious promises which were mentioned in the former chapter, and which the Corinthians had an interest in and a title to. The promises of God are strong inducements to sanctification, in both the branches thereof; namely, 1. The dying unto sin, or mortifying our lusts and corruptions: we must cleanse ourselves from all filthiness of flesh and spirit. Sin is filthiness, and there are defilements of body and mind. There are sins of the flesh, that are committed with the body, and sins of the spirit, spiritual wickednesses; and we must cleanse ourselves from the filthiness of both, for God is to be glorified both with body and soul. 2. The living unto righteousness and holiness. If we hope God is our Father, we must endeavour to be partakers of his holiness, to be holy as he is holy, and perfect as our Father in heaven is perfect. We must be still perfecting holiness, and not be contented with sincerity (which is our gospel perfection), without aiming at sinless perfection, though we shall always come short of it while we are in this world; and this we must do in the fear of God, which is the root and principle of all religion, and there is no holiness without it. Note, Faith and hope in the promises of God must not destroy our fear of God, who taketh pleasure in those that fear him and hope in his mercy.

II. To show a due regard to the ministers of the gospel: Receive us, Co2 7:2. Those who labour in the word and doctrine should be had in reputation, and be highly esteemed for their work's sake: and this would be a help to making progress in holiness. If the ministers of the gospel are thought contemptible because of their office, there is danger lest the gospel itself be contemned also. The apostle did not think it any disparagement to court the favour of the Corinthians; and, though we must flatter none, yet we must be gentle towards all. He tells them, 1. He had done nothing to forfeit their esteem and good-will, but was cautious not to do any thing to deserve their ill-will (Co2 7:2): "We have wronged no man: we have done you no harm, but always designed your good." I have coveted no man's silver, nor gold, nor apparel, said he to the elders of Ephesus, Act 20:33. "We have corrupted no man, by false doctrines or flattering speeches. We have defrauded no man; we have not sought ourselves, nor to promote our own secular interests by crafty and greedy measures, to the damage of any persons." This is an appeal like that of Samuel, 1 Sa. 12. Note, Then may ministers the more confidently expect esteem and favour from the people when they can safely appeal to them that they are guilty of nothing that deserves disesteem or displeasure. 2. He did not herein reflect upon them for want of affection to him, Co2 7:3, Co2 7:4. So tenderly and cautiously did the apostle deal with the Corinthians, among whom there were some who would be glad of any occasion to reproach him, and prejudice the minds of others against him. To prevent any insinuations against him on account of what he had said, as if he intended to charge them with wronging him, or unjust accusations of him for having wronged them, he assures them again of his great affection to them, insomuch that he could spend his last breath at Corinth, and live and die with them, if his business with other churches, and his work as an apostle (which was not to be confined to one place only), would permit him to do so. An he adds it was his great affection to them that made him use such boldness or freedom of speech towards them, and caused him to glory, or make his boast of them, in all places, and upon all occasions, being filled with comfort, and exceedingly joyful in all their tribulations.

Verse 5

There seems to be a connection between Co2 2:13 (where the apostle said he had no rest in his spirit when he found not Titus at Troas) and the fifth verse of this chapter: and so great was his affection to the Corinthians, and his concern about their behaviour in relation to the incestuous person, that, in his further travels, he still had no rest till he heard from them. And now he tells them,

I. How he was distressed, Co2 7:5. He was troubled when he did not meet with Titus at Troas, and afterwards when for some time he did not meet with him in Macedonia: this was a grief to him, because he could not hear what reception he met with at Corinth, nor how their affairs went forward. And, besides this, they met with other troubles, with incessant storms of persecutions; there were fightings without, or continual contentions with, and opposition fRom. Jews and Gentiles; and there were fears within, and great concern for such as had embraced the Christian faith, lest they should be corrupted or seduced, and give scandal to others, or be scandalized.

II. How he was comforted, Co2 7:6, Co2 7:7. Here observe, 1. The very coming of Titus was some comfort to him. It was matter of joy to see him, whom he long desired and expected to meet with. The very coming of Titus and his company, who was dear to him as his own son in the common faith (Tit 1:4), was a great comfort to the apostle in his travels and troubles. But, 2. The good news which Titus brought concerning the Corinthians was matter of greater consolation. He found Titus to be comforted in them; and this filled the apostle with comfort, especially when he acquainted him with their earnest desire to give good satisfaction in the things about which the apostle had written to them; and of their mourning for the scandal that was found among them and the great grief they had caused to others, and their fervent mind or great affection towards the apostle, who had dealt so faithfully with them in reproving their faults: so true is the observation of Solomon (Pro 28:23), He that rebuketh a man afterwards shall find more favour than he that flattereth with his tongue. 3. He ascribes all his comfort to God as the author. It was God who comforted him by the coming of Titus, even the God of all comfort: God, who comforteth those that are cast down, Co2 7:6. Note, We should look above and beyond all means and instruments, unto God, as the author of all the consolation and the good that we enjoy.

III. How greatly he rejoiced at their repentance, and the evidences thereof. The apostle was sorry that he had grieved them, that some pious persons among them laid to heart very greatly what he said in his former epistle, or that it was needful he should make those sorry whom he would rather have made glad, Co2 7:8. But now he rejoiced, when he found they had sorrowed to repentance, Co2 7:9. Their sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it (repentance unto salvation, Co2 7:10), made him rejoice; for now it appeared that they had received damage by him in nothing. Their sorrow was but for a season; it was turned into joy, and that joy was durable. Observe here,

1. The antecedent of true repentance is godly sorrow; this worketh repentance. It is not repentance itself, but it is a good preparative to repentance, and in some sense the cause that produces repentance. The offender had great sorrow, he was in danger of being swallowed up with overmuch sorrow; and the society was greatly sorrowful which before was puffed up: and this sorrow of theirs was after a godly manner, or according to God (as it is in the original), that is, it was according to the will of God, tended to the glory of God, and was wrought by the Spirit of God. It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort and the sorrow of this world. Godly sorrow produces repentance and reformation, and will end in salvation; but worldly sorrow worketh death. The sorrows of worldly men for worldly things will bring down gray hairs the sooner to the grave, and such a sorrow even for sin as Judas had will have fatal consequences, as his had, which wrought death. Note, (1.) Repentance will be attended with salvation. Therefore, (2.) True penitents will never repent that they have repented, nor of any thing that was conducive thereto. (3.) Humiliation and godly sorrow are previously necessary in order to repentance, and both of them are from God, the giver of all grace.

2. The happy fruits and consequences of true repentance are mentioned (Co2 7:11); and those fruits that are meet for repentance are the best evidences of it. Where the heart is changed, the life and actions will be changed too. The Corinthians made it evident that their sorrow was a godly sorrow, and such as wrought repentance, because it wrought in them great carefulness about their souls, and to avoid sin, and please God; it wrought also a clearing of themselves, not by insisting upon their own justification before God, especially while they persisted in their sin, but by endeavours to put away the accursed thing, and so free themselves from the just imputation of approving the evil that had been done. It wrought indignation at sin, at themselves, at the tempter and his instruments; it wrought fear, a fear of reverence, a fear of watchfulness, and a fear of distrust, not a distrust of God, but of themselves; an awful fear of God, a cautious fear of sin, and a jealous fear of themselves. It wrought vehement desires after a thorough reformation of what had been amiss, and of reconciliation with God whom they had offended. It wrought zeal, a mixture of love and anger, a zeal for duty, and against sin. It wrought, lastly, revenge against sin and their own folly, by endeavours to make all due satisfaction for injuries that might be done thereby. And thus in all things had they approved themselves to be clear in that matter. Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.

Verse 12

In these verses the apostle endeavours to comfort the Corinthians, upon whom his admonitions had had such good effect. And in order thereto, 1. He tells them he had a good design in his former epistle, which might be thought severe, Co2 7:12. It was not chiefly for his cause that did the wrong, not only for his benefit, much less merely that he should be punished; nor was it merely for his cause that suffered wrong, namely, the injured father, and that he might have what satisfaction could be given him; but it was also to manifest his great and sincere concern and care for them, for the whole church, lest that should suffer by letting such a crime, and the scandal thereof, remain among them without due remark and resentment. 2. He acquaints them with the joy of Titus as well as of himself upon the account of their repentance and good behaviour. Titus was rejoiced, and his spirit refreshed, with their comfort, and this comforted and rejoiced the apostle also (Co2 7:13); and, as Titus was comforted while he was with them, so when he remembered his reception among them, expressing their obedience to the apostolical directions, and their fear and trembling at the reproofs that were given them, the thoughts of these things inflamed and increased his affections to them, Co2 7:15. Note, Great comfort and joy follow upon godly sorrow. As sin occasions general grief, so repentance and reformation occasion general joy. Paul was glad, and Titus was glad, and the Corinthians were comforted, and the penitent ought to be comforted; and well may all this joy be on earth, when there is joy in heaven over one sinner that repenteth. 3. He concludes this whole matter with expressing the entire confidence he had in them: He was not ashamed of his boasting concerning them to Titus (Co2 7:14); for he was not disappointed in his expectation concerning them, which he signified to Titus, and he could now with great joy declare what confidence he still had in them as to all things, that he did not doubt of their good behaviour for the time to come. Note, It is a great comfort and joy to a faithful minister to have to do with a people whom he can confide in, and who he has reason to hope will comply with every thing he proposes to them that is for the glory of God, the credit of the gospel, and their advantage.

Verse 2

Receive us—with enlarged hearts (Co2 6:13).

we have wronged . . . corrupter . . . defrauded no man—(compare Co2 7:9). This is the ground on which he asks their reception of (making room for) him in their hearts. We wronged none by an undue exercise of apostolic authority; Co2 7:13 gives an instance in point. We have corrupted none, namely, by beguilements and flatteries, while preaching "another Gospel," as the false teachers did (Co2 11:3-4). We have defrauded none by "making a gain" of you (Co2 12:17). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (Co2 7:9, Co2 7:12; Co2 12:13).

Verse 3

In excusing myself, I do not accuse you, as though you suspected me of such things [MENOCHIUS], or as though you were guilty of such things; for I speak only of the false apostles [ESTIUS and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [BEZA].

I have said before—in Co2 6:11-12; compare Phi 1:7.

die and live with you—the height of friendship. I am ready to die and live with you and for you (Phi 1:7, Phi 1:20, Phi 1:24; Phi 2:17-18). Compare as to Christ, Joh 10:11.

Verse 4

boldness of speech—(compare Co2 6:11).

glorying of you—Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you.

filled with comfort—at the report of Titus (Co2 7:6-7, Co2 7:9, Co2 7:13; Co2 1:4).

exceeding joyful—Greek, I overabound with joy (Co2 7:7, Co2 7:9, Co2 7:16).

our tribulation—described in Co2 7:5; also in Co2 4:7-8; Co2 6:4-5.

Verse 5

Greek, "For also" (for "even"). This verse is thus connected with Co2 2:12-13, "When I came to Troas, I had no rest in my spirit"; so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings" with adversaries "without" (Co1 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (Co2 11:26). Compare Co2 4:8; Deu 32:25, to which he seems to allude.

Verse 6

Translate in the order required by the Greek, "But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort.

Verse 7

when he told us—Greek, "telling us." We shared in the comfort which Titus felt in recording your desire (Co2 7:13). He rejoiced in telling the news; we in hearing them [ALFORD].

earnest desire—Greek, "longing desire," namely, to see me [GROTIUS]; or, in general, towards me, to please me.

mourning—over your own remissness in not having immediately punished the sin (Co1 5:1, &c.) which called forth my rebuke.

fervent mind—Greek, "zeal" (compare Co2 7:11; Joh 2:17).

toward me—Greek, "for me"; for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present.

rejoiced the more—more than before, at the mere coming of Titus.

Verse 8

with a letter—Greek, "in the letter" namely, the first Epistle to the Corinthians.

I do not repent, though I did repent—Translate, "I do not regret it, though I did regret it." The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it.

for I perceive, &c.—This is explanatory of "I did repent" or "regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season").

Verse 9

Now I rejoice—Whereas "I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance.

ye sorrowed—rather, as before, "ye were made sorry."

after a godly manner—literally, "according to God," that is, your sorrow having regard to God, and rendering your mind conformable to God (Rom 14:22; Pe1 4:6).

that—Translate in Greek order, "to the end that (compare Co2 11:9) ye might in nothing receive damage from us," which ye would have received, had your sorrow been other than that "after a godly manner" (Co2 7:10).

Verse 10

worketh . . . worketh—In the best Greek reading the translation is, "worketh (simply) . . . worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it (the same Greek word is in Rom 13:10). The "sorrow of the world" (that is, such as is felt by the worldly) "worketh out," as its result at last, (eternal) death (the same Greek verb is in Co2 4:17; also see on Co2 4:17).

repentance . . . not to be repented of—There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to the remorse of Judas (Mat 27:3; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," namely, of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Exo 9:27-30; and Saul, Sa1 15:23-30. Compare Isa 9:13; Rev 16:10-11. Contrast David's "godly sorrow," Sa2 12:13, and Peter's, Mat 26:75.

Verse 11

Confirmation of Co2 7:10 from the Corinthians' own experience.

carefulness—solicitude, literally, "diligence"; opposed to their past negligence in the matter.

in you—Greek "for you."

yea—not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed.

indignation—against the offender.

fear—of the wrath of God, and of sinning any more [SCLATER and CALVIN]; fear of Paul [GROTIUS], (Co1 4:2, Co1 4:19-21).

vehement desire—longing for restoration to Paul's approval [CONYBEARE and HOWSON]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [CALVIN]. "Desire" for the presence of Paul, as he had given them the hope of it (Co1 4:19; Co1 16:5) [GROTIUS and ESTIUS].

zeal—for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [BENGEL].

revenge—Translate, "Exacting of punishment" (Co1 5:2-3). Their "carefulness" was exhibited in the six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and "vehement desire" in respect to the apostle; "zeal" and "revenge" in respect to the offender [BENGEL]; (compare Co2 7:7).

In all—the respects just stated.

clear—Greek, "pure," namely, from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (Co1 5:2, Co1 5:6) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.

Verse 12

though I wrote unto you—"making you sorry with my letter" (Co2 7:8).

his cause that suffered wrong—the father of the incestuous person who had his father's wife (Co1 5:1). The father, thus it seems, was alive.

that our care for you, &c.—Some of the oldest manuscripts read thus, "That YOUR care for us might be made manifest unto you," &c. But the words, "unto you," thus, would be rather obscure; still the obscurity of the genuine reading may have been the very reason for the change being made by correctors into the reading of English Version. ALFORD explains the reading: "He wrote in order to bring out their zeal on his behalf (that is, to obey his command), and make it manifest to themselves in God's sight, that is, to bring out among them their zeal to regard and obey him." But some of the oldest manuscripts and versions (including the Vulgate and old Italian) support English Version. And the words, "to you," suit it better than the other reading. Co2 2:4, "I wrote . . . that ye might know the love which I have more abundantly unto you," plainly accords with it, and disproves ALFORD'S assertion that English Version is inconsistent with the fact as to the purpose of his letter. His writing, he says, was not so much for the sake of the individual offender, or the individual offended, but from his "earnest care" or concern for the welfare of the Church.

Verse 13

The oldest manuscripts read thus, "Therefore (Greek, 'for this cause,' namely, because our aim has been attained) we have been (English Version, 'were,' is not so accurate) comforted; yea (Greek, 'but'), in OUR comfort we exceedingly the more joyed for the joy of Titus," &c. (compare Co2 7:7).

Verse 14

anything—that is, at all.

I am not ashamed—"I am not put to shame," namely, by learning from Titus that you did not realize the high character I gave him of you.

as . . . all things . . . in truth, even so our boasting . . . is found a truth—As our speaking in general to you was true (Co2 1:18), so our particular boasting to Titus concerning you is now, by his report, proved to be truth (compare Co2 9:2). Some oldest manuscripts read expressly, "concerning you"; this in either reading is the sense.

Verse 15

his inward affection—literally, "bowels" (compare Co2 6:12; Phi 1:8; Phi 2:1; Col 3:12).

obedience— (Co2 2:9).

fear and trembling—with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (Co2 7:11; compare Co1 2:3).

Verse 16

therefore—omitted in the oldest manuscripts. The conclusion is more emphatical without it.

that I have confidence in you in all things—rather, as Greek, "that in everything I am of good courage concerning (literally, 'in the case of') you," as contrasted with my former doubts concerning you.

Next: 2 Corinthians Chapter 8